← Home
Myths of the Cherokee · 118 of 220

Myth 78d

After several weeks he came back and said that the Little People had found him and taken him to one of their caves and tended him until he was cured. About twenty-five years ago a man named Tsantăwû′ was lost in the mountains on the head of Oconaluftee. It was winter time and very cold and his friends thought he must be dead, but after sixteen days he came back and said that the Little People had found him and taken him to their cave, where he had been well treated, and given plenty of everything to eat except bread. This was in large loaves, but when he took them in his hand to eat they seemed to shrink into small cakes so light and crumbly that though he might eat all day he would not be satisfied. After he was well rested they had brought him a part of the way home until they came to a small creek, about knee deep, when they told him to wade across to reach the main trail on the other side. He waded across and turned to look back, but the Little People were gone and the creek was a deep river. When he reached home his legs were frozen to the knees and he lived only a few days. Once the Yûñwĭ Tsunsdi′ had been very kind to the people of a certain settlement, helping them at night with their work and taking good care of any lost children, until something happened to offend them and they made up their minds to leave the neighborhood. Those who were watching at the time saw the whole company of Little People come down to the ford of the river and cross over and disappear into the mouth of a large cave on the other side. They were never heard of near the settlement again. There are other fairies, the Yûñwĭ Amai′yĭnĕ′hĭ , or Water-dwellers, who live in the water, and fishermen pray to them for help. Other friendly spirits live in people’s houses, although no one can see them, and so long as they are there to protect the house no witch can come near to do mischief. Tsăwa′sĭ and Tsăga′sĭ are the names of two small fairies, who are mischievous enough, but yet often help the hunter who prays to them. Tsăwa′sĭ, or Tsăwa′sĭ Usdi′ga (Little Tsăwa′sĭ), is a tiny fellow, very handsome, with long hair falling down to his feet, who lives in grassy patches on the hillsides and has great power over the game. To the deer hunter who prays to him he gives skill to slip up on the deer through the long grass without being seen. Tsăga′sĭ is another of the spirits invoked by the hunter and is very helpful, but when someone trips and falls, we know that it is Tsăga′sĭ who has caused it. There are several other of these fairies with names, all good-natured, but more or less tricky. Then there is De′tsătă . De′tsătă was once a boy who ran away to the woods to avoid a scratching and tries to keep himself invisible ever since. He is a handsome little fellow and spends his whole time hunting birds with blowgun and arrow. He has a great many children who are all just like him and have the same name. When a flock of birds flies up suddenly as if frightened it is because De′tsătă is chasing them. He is mischievous and sometimes hides an arrow from the bird hunter, who may have shot it off into a perfectly clear space, but looks and looks without finding it.
§ 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, describing a cosmos populated by numerous local spirits (Little People, Water-dwellers, household guardians) who inhabit specific natural features like caves, creeks, and grassy hillsides.

All passages →
Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage explicitly mentions that fishermen pray to the Water-dwellers and hunters pray to Tsăwa′sĭ and Tsăga′sĭ for assistance in their endeavors.

All passages →