← Home
Myths of the Cherokee · 112 of 220

Myth 76a

THE BEAR MAN A man went hunting in the mountains and came across a black bear, which he wounded with an arrow. The bear turned and started to run the other way, and the hunter followed, shooting one arrow after another into it without bringing it down. Now, this was a medicine bear, and could talk or read the thoughts of people without their saying a word. At last he stopped and pulled the arrows out of his side and gave them to the man, saying, “It is of no use for you to shoot at me, for you can not kill me. Come to my house and let us live together.” The hunter thought to himself, “He may kill me;” but the bear read his thoughts and said, “No, I won’t hurt you.” The man thought again, “How can I get anything to eat?” but the bear knew his thoughts, and said, “There shall be plenty.” So the hunter went with the bear. They went on together until they came to a hole in the side of the mountain, and the bear said, “This is not where I live, but there is going to be a council here and we will see what they do.” They went in, and the hole widened as they went, until they came to a large cave like a townhouse. It was full of bears—old bears, young bears, and cubs, white bears, black bears, and brown bears—and a large white bear was the chief. They sat down in a corner, but soon the bears scented the hunter and began to ask, “What is it that smells bad?” The chief said, “Don’t talk so; it is only a stranger come to see us. Let him alone.” Food was getting scarce in the mountains, and the council was to decide what to do about it. They had sent out messengers all over, and while they were talking two bears came in and reported that they had found a country in the low grounds where there were so many chestnuts and acorns that mast was knee deep. Then they were all pleased, and got ready for a dance, and the dance leader was the one the Indians call Kalâs′-gûnăhi′ta, “Long Hams,” a great black bear that is always lean. After the dance the bears noticed the hunter’s bow and arrows, and one said, “This is what men use to kill us. Let us see if we can manage them, and may be we can fight man with his own weapons.” So they took the bow and arrows from the hunter to try them. They fitted the arrow and drew back the string, but when they let go it caught in their long claws and the arrows dropped to the ground. They saw that they could not use the bow and arrows and gave them back to the man. When the dance and the council were over, they began to go home, excepting the White Bear chief, who lived there, and at last the hunter and the bear went out together. They went on until they came to another hole in the side of the mountain, when the bear said, “This is where I live,” and they went in. By this time the hunter was very hungry and was wondering how he could get something to eat. The other knew his thoughts, and sitting up on his hind legs he rubbed his stomach with his forepaws— so —and at once he had both paws full of chestnuts and gave them to the man. He rubbed his stomach again— so —and had his paws full of huckleberries, and gave them to the man. He rubbed again— so —and gave the man both paws full of blackberries. He rubbed again— so —and had his paws full of acorns, but the man said that he could not eat them, and that he had enough already.
§ 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, depicting bears as sentient, speaking beings with a complex society, council, and culture, while attributing spiritual agency to the natural world.

All passages →
Shamanic Journeypraxis

The living practitioner's deliberate trance-journey into spirit, underworld, or upper realms — Lemminkainen's descent into Tuoni and Wainamoinen's entry into Wipunen's body in the Kalevala, the Siberian shaman's drum-mediated travel, Inuit angakkuq's submarine journey to Sedna, classical katabasis as ritual technique. The practitioner returns with knowledge, songs, lost-words, or a recovered soul. Distinct from psychopomp_journey (which guides the *dead* soul through afterlife realms) and from spiritual_ascent (which is the soul's *upward* return to source); shamanic_journey is the *living* practitioner crossing into ordinarily-inaccessible domains as a worked technique.

The hunter's entry into the mountain cave to witness a spirit council and interact with supernatural beings mirrors the shamanic journey into an otherworldly realm.

All passages →