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Myths of the Cherokee · 194 of 220

Myth 120a

THE RAVEN MOCKER Of all the Cherokee wizards or witches the most dreaded is the Raven Mocker ( Kâ′lanû Ahyeli′skĭ ), the one that robs the dying man of life. They are of either sex and there is no sure way to know one, though they usually look withered and old, because they have added so many lives to their own. At night, when some one is sick or dying in the settlement, the Raven Mocker goes to the place to take the life. He flies through the air in fiery shape, with arms outstretched like wings, and sparks trailing behind, and a rushing sound like the noise of a strong wind. Every little while as he flies he makes a cry like the cry of a raven when it “dives” in the air—not like the common raven cry—and those who hear are afraid, because they know that some man’s life will soon go out. When the Raven Mocker comes to the house he finds others of his kind waiting there, and unless there is a doctor on guard who knows how to drive them away they go inside, all invisible, and frighten and torment the sick man until they kill him. Sometimes to do this they even lift him from the bed and throw him on the floor, but his friends who are with him think he is only struggling for breath. After the witches kill him they take out his heart and eat it, and so add to their own lives as many days or years as they have taken from his. No one in the room can see them, and there is no scar where they take out the heart, but yet there is no heart left in the body. Only one who has the right medicine can recognize a Raven Mocker, and if such a man stays in the room with the sick person these witches are afraid to come in, and retreat as soon as they see him, because when one of them is recognized in his right shape he must die within seven days. There was once a man named Gûñskăli′skĭ, who had this medicine and used to hunt for Raven Mockers, and killed several. When the friends of a dying person know that there is no more hope they always try to have one of these medicine men stay in the house and watch the body until it is buried, because after burial the witches do not steal the heart. The other witches are jealous of the Raven Mockers and afraid to come into the same house with one. Once a man who had the witch medicine was watching by a sick man and saw these other witches outside trying to get in. All at once they heard a Raven Mocker cry overhead and the others scattered “like a flock of pigeons when the hawk swoops.” When at last a Raven Mocker dies these other witches sometimes take revenge by digging up the body and abusing it. The following is told on the reservation as an actual happening: A young man had been out on a hunting trip and was on his way home when night came on while he was still a long distance from the settlement. He knew of a house not far off the trail where an old man and his wife lived, so he turned in that direction to look for a place to sleep until morning. When he got to the house there was nobody in it. He looked into the âsĭ and found no one there either. He thought maybe they had gone after water, and so stretched himself out in the farther corner to sleep. Very soon he heard a raven cry outside, and in a little while afterwards the old man came into the âsĭ and sat down by the fire without noticing the young man, who kept still in the dark corner.
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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 describes a worldview populated by specific, localized spiritual agents (Raven Mockers, other witches, medicine men) who interact directly with the physical world and human lives, embodying the core tenets of animism.

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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 Raven Mocker is explicitly described as flying in a 'fiery shape' with arms outstretched like wings and making a specific raven cry, demonstrating the capacity for form-mutability between human, animal, and elemental states.

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Related passages · 1 parallel
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter L — Of Fascination, and the Art Thereof|Chapter L, Section 1
CHAPTER L. Of Fascination, and the Art Thereof . Fascination is a binding, which comes from the spirit of the witch, through the eyes of him that is so bewitched, and entering to his heart. Now the instrument of fascination is the spirit, v…”
Both passages describe supernatural beings that can harm or kill humans through spiritual or magical means. The Raven Mocker and the witches in the second passage both have the ability to take the life force or heart of their victims, adding to their own longevity. The concept of supernatural entities stealing life or causing harm through spiritual means is a shared insight across different traditions.