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Myths of the Cherokee · 127 of 220

Myth 81e

Some of the mountain people wanted to prevent this, but the chief said, “No; let him go if he will, and when he tells his friends they may want to come, too. There is plenty of room for all.” Then he said to the man, “Go back and tell your friends that if they want to come and live with us and be always happy, there is a place here ready and waiting for them. Others of us live in Datsu′nalâsgûñ′yĭ and in the high mountains all around, and if they would rather go to any of them it is all the same. We see you wherever you go and are with you in all your dances, but you can not see us unless you fast. If you want to see us, fast four days, and we will come and talk with you; and then if you want to live with us, fast again seven days, and we will come and take you.” Then the chief led the man through the cave to the outside of the mountain and left him there, but when the man looked back he saw no cave, but only the solid rock. The people of the lost settlement were never seen again, and they are still living in Tsuwaʻtel′da. Strange things happen there, so that the Cherokee know the mountain is haunted and do not like to go near it. Only a few years ago a party of hunters camped there, and as they sat around their fire at supper time they talked of the story and made rough jokes about the people of old Kăna′sta. That night they were aroused from sleep by a noise as of stones thrown at them from among the trees, but when they searched they could find nobody, and were so frightened that they gathered up their guns and pouches and left the place.
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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 mountains, caves, and specific settlements are inhabited by distinct spiritual beings who interact with humans, possess agency, and can be perceived through ritual.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The spiritual beings are described as invisible to ordinary humans, requiring specific ascetic practices (fasting) to be perceived.

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Fasting And Prayerpraxis

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

The text explicitly prescribes fasting for four or seven days as the necessary condition to see and communicate with the spiritual beings.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The chief acts as a guide leading a human through a cave to the spirit realm (Tsuwaʻtel′da), facilitating a transition from the mortal world to an afterlife settlement.

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