It is not a Cherokee word, and Cherokee informants state positively that the Taskigi were a foreign people, with distinct language and customs.
They were not Creeks, Natchez, Uchee, or Shawano, with all of whom the Cherokee were well acquainted under other names.
In the townhouse of their settlement at the mouth of Tellico they had an upright pole, from the top of which hung their protecting “medicine,” the image of a human figure cut from a cedar log.
For this reason the Cherokee in derision sometimes called the place Atsĭnă′-kʻtaûñ, “Hanging-cedar place.” Before the sale of the land in 1819 they were so nearly extinct that the Cherokee had moved in and occupied the ground.
Adair, in 1775, mentions the Tae-keo-ge ( sic —a double misprint) as one of several broken tribes which the Creeks had “artfully decoyed” to incorporate with them in order to strengthen themselves against hostile attempts.
Milfort, about 1780, states that the Taskigi on Coosa river were a foreign people who had been driven by wars to seek an asylum among the Creeks, being encouraged thereto by the kind reception accorded to another fugitive tribe.
Their request was granted by the confederacy, and they were given lands upon which they built their town.
He puts this event shortly before the incorporation of the Yuchi, which would make it early in the eighteenth century.
In 1799, according to Hawkins, the town had but 35 warriors, “had lost its ancient language,” and spoke Creek.
There is still a “white” or peace town named Taskigi in the Creek Nation in Indian Territory.
27 The nearest neighbors of the Cherokee on the west, after the expulsion of the Shawano, were the Chickasaw, known to the Cherokee as Ani′-Tsĭ′ksû, whose territory lay chiefly between the Mississippi and the Tennessee, in what is now western Kentucky and Tennessee and the extreme northern portion of Mississippi.
By virtue, however, of conquest from the Shawano or of ancient occupancy they claimed a large additional territory to the east of this, including all upon the waters of Duck river and Elk creek.
This claim was disputed by the Cherokee.
According to Haywood, the two tribes had been friends and allies in the expulsion of the Shawano, but afterward, shortly before the year 1769, the Cherokee, apparently for no sufficient reason, picked a quarrel with the Chickasaw and attacked them in their town at the place afterward known as the Chickasaw Old Fields, on the north side of Tennessee river, some twenty miles below the present Guntersville, Alabama.
The Chickasaw defended themselves so well that the assailants were signally defeated and compelled to retreat to their own country.
28 It appears, however, that the Chickasaw, deeming this settlement too remote from their principal towns, abandoned it after the battle.
Although peace was afterward made between the two tribes their rival claim continued to be a subject of dispute throughout the treaty period.
The Choctaw, a loose confederacy of tribes formerly occupying southern Mississippi and the adjacent coast region, are called Ani′-Tsa′ʻta by the Cherokee, who appear to have had but little communication with them, probably because the intermediate territory was held by the Creeks, who were generally at war with one or the other.
In 1708 we find mention of a powerful expedition by the Cherokee, Creeks, and Catawba against the Choctaw living about Mobile bay.
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 reference to 'medicine' and the use of a carved cedar figure as a protecting entity suggests a worldview where objects and places possess spiritual agency.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The text explicitly mentions a 'human figure cut from a cedar log' used as a protecting medicine, attributing human form to a divine or protective agent.