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Myths of the Cherokee · 113 of 220

Myth 76b

The hunter lived in the cave with the bear all winter, until long hair like that of a bear began to grow all over his body and he began to act like a bear; but he still walked like a man. One day in early spring the bear said to him, “Your people down in the settlement are getting ready for a grand hunt in these mountains, and they will come to this cave and kill me and take these clothes from me”—he meant his skin—“but they will not hurt you and will take you home with them.” The bear knew what the people were doing down in the settlement just as he always knew what the man was thinking about. Some days passed and the bear said again, “This is the day when the Topknots will come to kill me, but the Split-noses will come first and find us. When they have killed me they will drag me outside the cave and take off my clothes and cut me in pieces. You must cover the blood with leaves, and when they are taking you away look back after you have gone a piece and you will see something.” Soon they heard the hunters coming up the mountain, and then the dogs found the cave and began to bark. The hunters came and looked inside and saw the bear and killed him with their arrows. Then they dragged him outside the cave and skinned the body and cut it in quarters to carry home. The dogs kept on barking until the hunters thought there must be another bear in the cave. They looked in again and saw the man away at the farther end. At first they thought it was another bear on account of his long hair, but they soon saw it was the hunter who had been lost the year before, so they went in and brought him out. Then each hunter took a load of the bear meat and they started home again, bringing the man and the skin with them. Before they left the man piled leaves over the spot where they had cut up the bear, and when they had gone a little way he looked behind and saw the bear rise up out of the leaves, shake himself, and go back into the woods. When they came near the settlement the man told the hunters that he must be shut up where no one could see him, without anything to eat or drink for seven days and nights, until the bear nature had left him and he became like a man again. So they shut him up alone in a house and tried to keep very still about it, but the news got out and his wife heard of it. She came for her husband, but the people would not let her near him; but she came every day and begged so hard that at last after four or five days they let her have him. She took him home with her, but in a short time he died, because he still had a bear’s nature and could not live like a man. If they had kept him shut up and fasting until the end of the seven days he would have become a man again and would have lived.
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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 depicts a worldview where natural entities like bears possess human-like consciousness, speech, and agency, and where the boundary between human and animal spirit is fluid.

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Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The narrative explicitly prescribes a period of isolation and fasting (seven days without food or drink) as the necessary ritual mechanism to purify the hunter of his bear nature and restore him to humanity.

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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 central narrative arc involves a human hunter physically transforming into a bear-like state and a bear resurrecting to return to its natural form, highlighting form-mutability as a key property of the characters.

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Soul Migrationcosmology

The transmigration of the soul across lives.

The bear's ability to rise from its own skin and the hunter's temporary inhabitation of a 'bear nature' suggest a fluidity of spirit or essence that can move between different bodily forms.

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