THE SPIRIT DEFENDERS OF NĬKWĂSĬ′ Long ago a powerful unknown tribe invaded the country from the southeast, killing people and destroying settlements wherever they went.
No leader could stand against them, and in a little while they had wasted all the lower settlements and advanced into the mountains.
The warriors of the old town of Nĭkwăsĭ′, on the head of Little Tennessee, gathered their wives and children into the townhouse and kept scouts constantly on the lookout for the presence of danger.
One morning just before daybreak the spies saw the enemy approaching and at once gave the alarm.
The Nĭkwăsĭ′ men seized their arms and rushed out to meet the attack, but after a long, hard fight they found themselves overpowered and began to retreat, when suddenly a stranger stood among them and shouted to the chief to call off his men and he himself would drive back the enemy.
From the dress and language of the stranger the Nĭkwăsĭ′ people thought him a chief who had come with reinforcements from the Overhill settlements in Tennessee.
They fell back along the trail, and as they came near the townhouse they saw a great company of warriors coming out from the side of the mound as through an open doorway.
Then they knew that their friends were the Nûñnĕ′hĭ, the Immortals, although no one had ever heard before that they lived under Nĭkwăsĭ′ mound.
BUREAU OF AMERICAN ETHNOLOGY NINETEENTH ANNUAL REPORT PL.
XVI NĬKWĂSĬ MOUND AT FRANKLIN, NORTH CAROLINA.
(From photograph of 1890 furnished by Mr H.
G.
Trotter, owner of the mound) The Nûñnĕ′hĭ poured out by hundreds, armed and painted for the fight, and the most curious thing about it all was that they became invisible as soon as they were fairly outside of the settlement, so that although the enemy saw the glancing arrow or the rushing tomahawk, and felt the stroke, he could not see who sent it.
Before such invisible foes the invaders soon had to retreat, going first south along the ridge to where joins the main ridge which separates the French Broad from the Tuckasegee, and then turning with it to the northeast.
As they retreated they tried to shield themselves behind rocks and trees, but the Nûñnĕ′hĭ arrows went around the rocks and killed them from the other side, and they could find no hiding place.
All along the ridge they fell, until when they reached the head of Tuckasegee not more than half a dozen were left alive, and in despair they sat down and cried out for mercy.
Ever since then the Cherokee have called the place Dayûlsûñ′yĭ, “Where they cried.” Then the Nûñnĕ′hĭ chief told them they had deserved their punishment for attacking a peaceful tribe, and he spared their lives and told them to go home and take the news to their people.
This was the Indian custom, always to spare a few to carry back the news of defeat.
They went home toward the north and the Nûñnĕ′hĭ went back to the mound.
And they are still there, because, in the last war, when a strong party of Federal troops came to surprise a handful of Confederates posted there they saw so many soldiers guarding the town that they were afraid and went away without making an attack.
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 centers on the Nûñnĕ′hĭ (Immortals), a plurality of divine agents who inhabit a specific landscape feature (the mound) and actively intervene in human affairs, perfectly exemplifying the animistic worldview of localized, embodied spirits.
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 Immortals demonstrate the capacity to alter their form or visibility at will, appearing as warriors and then becoming invisible while their weapons remain effective, a form of preternatural transformation.