The common swamp gallinule, locally known as mudhen or didapper ( Gallinula galeata ), is called diga′gwanĭ′ (lame or crippled), on account of its habit of flying only for a very short distance at a time.
In the Diga′gwanĭ′ dance the performers sing the name of the bird and endeavor to imitate its halting movements.
The dagûl′kû , or white-fronted goose ( Anser albifrons ), appears in connection with the myth of the origin of tobacco.
The feathers of the tskwâyĭ , the great white heron or American egret ( Herodias egretta ), are worn by ball players, and this bird probably the “swan” whose white wing was used as a peace emblem in ancient times.
BUREAU OF AMERICAN ETHNOLOGY NINETEENTH ANNUAL REPORT PL.
XV PHOTOGRAPH BY AUTHOR, 1888 SAWĂNU′GĬ, A CHEROKEE BALL-PLAYER A rare bird said to have been seen occasionally upon the reservation many years ago was called by the curious name of nûñdă-dikanĭ′ , “it looks at the sun,” “sun-gazer.” It is described as resembling a blue crane, and may possibly have been the Floridus cerulea , or little blue heron.
Another infrequent visitor, which sometimes passed over the mountain country in company with flocks of wild geese, was the gu′wisguwĭ′ , so called from its cry.
It is described as resembling a large snipe, with yellow legs and feet unwebbed, and is thought to visit Indian Territory at intervals.
It is chiefly notable from the fact that the celebrated chief John Ross derives his Indian name, Gu′wisguwĭ′, from this bird, the name being perpetuated in Cooweescoowee district of the Cherokee Nation in the West.
Another chance visitant, concerning which there is much curious speculation among the older men of the East Cherokee, was called tsun′digwûntsu′ʻgĭ or tsun′digwûn′tskĭ , “forked,” referring to the tail.
It appeared but once, for a short season, about forty years ago, and has not been seen since.
It is said to have been pale blue, with red in places, and nearly the size of a crow, and to have had a long forked tail like that of a fish.
It preyed upon hornets, which it took upon the wing, and also feasted upon the larvæ in the nests.
Appearing unexpectedly and as suddenly disappearing, it was believed to be not a bird but a transformed red-horse fish ( Moxostoma , Cherokee âligă′ ), a theory borne out by the red spots and the long, forked tail.
It is even maintained that about the time those birds first appeared some hunters on Oconaluftee saw seven of them sitting on the limb of a tree and they were still shaped like a red-horse, although they already had wings and feathers.
It was undoubtedly the scissor-tail or swallow-tailed flycatcher ( Milvulus forficatus ), which belongs properly in Texas and the adjacent region, but strays occasionally into the eastern states.
On account of the red throat appendage of the turkey, somewhat resembling the goitrous growth known in the South as “kernels” (Cherokee, dule′tsĭ ), the feathers of this bird are not worn by ball players, neither is the neck allowed to be eaten by children or sick persons, under the fear that a growth of “kernels” would be the result.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage illustrates a belief in sympathetic magic or correspondence where wearing turkey feathers or eating the neck causes humans to develop similar physical traits (kernels/goitrous growths).
Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.
A central element of the text is the belief that a specific bird was actually a transformed red-horse fish, and that hunters witnessed these creatures in a transitional state between fish and bird.