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Myths of the Cherokee · 95 of 220

Myth 62c

The boy told his father how Ûñtsaiyĭ′ had dared him to play, and had even offered to play for the spots on his skin. “Yes,” said Thunder, “he is a great gambler and makes his living that way, but I will see that you win.” He brought a small cymling gourd with a hole bored through the neck, and tied it on the boy’s wrist. Inside the gourd there was a string of beads, and one end hung out from a hole in the top, but there was no end to the string inside. “Now,” said his father, “go back the way you came, and as soon as he sees you he will want to play for the beads. He is very hard to beat, but this time he will lose every game. When he cries out for a drink, you will know he is getting discouraged, and then strike the rock with your war club and water will come, so that you can play on without stopping. At last he will bet his life, and lose. Then send at once for your brothers to kill him, or he will get away, he is so tricky.” The boy took the gourd and his war club and started east along the road by which he had come. As soon as Ûñtsaiyĭ′ saw him he called to him, and when he saw the gourd with the bead string hanging out he wanted to play for it. The boy drew out the string, but there seemed to be no end to it, and he kept on pulling until enough had come out to make a circle all around the playground. “I will play one game for this much against your stake,” said the boy, “and when that is over we can have another game.” They began the game with the wheel and stick and the boy won. Ûñtsaiyĭ′ did not know what to think of it, but he put up another stake and called for a second game. The boy won again, and so they played on until noon, when Ûñtsaiyĭ′ had lost nearly everything he had and was about discouraged. It was very hot, and he said, “I am thirsty,” and wanted to stop long enough to get a drink. “No,” said the boy, and struck the rock with his club so that water came out, and they had a drink. They played on until Ûñtsaiyĭ′ had lost all his buckskins and beaded work, his eagle feathers and ornaments, and at last offered to bet his wife. They played and the boy won her. Then Ûñtsaiyĭ′ was desperate and offered to stake his life. “If I win I kill you, but if you win you may kill me.” They played and the boy won. “Let me go and tell my wife,” said Ûñtsaiyĭ′, “so that she will receive her new husband, and then you may kill me.” He went into the house, but it had two doors, and although the boy waited long Ûñtsaiyĭ′ did not come back. When at last he went to look for him he found that the gambler had gone out the back way and was nearly out of sight going east. The boy ran to his father’s house and got his brothers to help him. They brought their dog—the Horned Green Beetle—and hurried after the gambler. He ran fast and was soon out of sight, and they followed as fast as they could. After a while they met an old woman making pottery and asked her if she had seen Ûñtsaiyĭ′ and she said she had not. “He came this way,” said the brothers.
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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, featuring Thunder as a personified natural force, a trickster spirit (Ûñtsaiyĭ′), and a magical dog (Horned Green Beetle) interacting with humans in a landscape populated by spirits.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

Thunder actively orchestrates the events of the story to ensure his son's victory over the trickster, demonstrating a divine ordering of specific human affairs.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Thunder is depicted as a personal, active deity who speaks, intervenes in human affairs, provides magical tools, and strategizes against a rival spirit.

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