← Home
Myths of the Cherokee · 87 of 220

Myth 59a

THE SMALLER REPTILES—FISHES AND INSECTS There are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is called walâ′sĭ , and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name, walâ′sĭ . A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player. The land tortoise ( tûksĭ′ ) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle ( săligu′gĭ ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle ( uʻlănă′wă ), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country. There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, or diyâ′hălĭ (alligator lizard, Sceloporus undulatus ), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described. The gigă-tsuha′ʻlĭ (“bloody mouth,” Pleistodon ?) is described as a very large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformed ugûñste′lĭ fish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly.
§ Ask Guru about this passage →
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, attributing distinct spirits, personalities, and mythic histories to frogs, turtles, lizards, and fish, treating them as active agents in the cosmos.

All passages →
Correspondencecosmology

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 details sympathetic magic where the physical properties of animals (brittle bones, sucking throats) are believed to transfer directly to humans or influence human conditions (snake bites, sleepiness).

All passages →
Word Power Incantationpraxis

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

The text mentions that the road lizard is 'invoked in the formulas' for drawing out poison, indicating the use of specific spoken words or rituals to effect magical change.

All passages →