Myths of the Cherokee · 63 of 220

Myth 39

HOW THE KINGFISHER GOT HIS BILL Some old men say that the Kingfisher was meant in the beginning to be a water bird, but as he had not been given either web feet or a good bill he could not make a living. The animals held a council over it and decided to make him a bill like a long sharp awl for a fish-gig (fish-spear). So they made him a fish-gig and fastened it on in front of his mouth. He flew to the top of a tree, sailed out and darted down into the water, and came up with a fish on his gig. And he has been the best gigger ever since. Some others say it was this way: A Blacksnake found a Yellowhammer’s nest in a hollow tree, and after swallowing the young birds, coiled up to sleep in the nest, where the mother bird found him when she came home. She went for help to the Little People, who sent her to the Kingfisher. He came, and after flying back and forth past the hole a few times, made one dart at the snake and pulled him out dead. When they looked they found a hole in the snake’s head where the Kingfisher had pierced it with a slender tugălû′nă fish, which he carried in his bill like a lance. From this the Little People concluded that he would make a first-class gigger if he only had the right spear, so they gave him his long bill as a reward.

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Themes

Animismcosmology

The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.

The passage is a quintessential example of animism, depicting animals (Kingfisher, Blacksnake, Yellowhammer) and spirits (Little People) as possessing human-like agency, holding councils, and interacting within a cosmos populated by embodied divine agents.

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Shapeshifting Transformationtheology

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.

The passage describes a fundamental alteration of the Kingfisher's physical form (the addition of a bill) by supernatural agents, reflecting a worldview where the forms of beings are mutable and subject to divine or spiritual intervention.

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