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Myths of the Cherokee · 198 of 220

Myth 122b

Da′ʻnawa-(a) Sa′ʻtsûñyĭ : “War crossing,” a ford in Cheowa river about 3 miles below Robbinsville, in Graham county. A hostile war party from the North, probably Shawano or Iroquois, after having killed a man on Cheowa, was pursued and crossed the river at this place. Datle′yăsta′ĭ : “Where they fell down,” on Tuckasegee river, at the bend above Webster, in Jackson county, where was formerly the old town of Gănsâ′gĭ (Conasauga). Two large uktenas, twined about each other as though in combat, were once seen to lift themselves from a deep hole in the river there and fall back into the water. Dâtsi′yĭ : “Dâtsĭ place,” just above Eagle creek, on Little Tennessee river, between Graham and Swain counties. So called from a traditional water monster of that name, said to have lived in a deep hole in the stream. Degalʻgûñ′yĭ : “Where they are piled up,” a series of cairns on both sides of the trail down the south side of Cheowa river, in Graham county. They extend along the trail for several miles, from below Santeetla creek nearly to Slick Rock creek, on the Tennessee line (the first being just above Disgâ′gisti′yĭ, q. v.), and probably mark the site of an ancient battle. One at least, nearly off Yellow creek, is reputed to be the grave of a Cherokee killed by the enemy. Every passing Indian throws an additional stone upon each heap, believing that some misfortune will befall him should he neglect this duty. Other cairns are on the west side of Slick Rock creek about a mile from Little Tennessee river, and others south of Robbinsville, near where the trail crosses the ridge to Valleytown, in Cherokee county. Dida′skasti′yĭ : “Where they were afraid of each other,” a spot on the east side of Little Tennessee river, near the mouth of Alarka creek, in Swain county. A ball game once arranged to take place there, before the Removal, between rival teams from Qualla and Valleytown, was abandoned on account of the mutual fear of the two parties. Disgâ′gisti′yĭ : “Where they gnaw,” a spot where the trail down the south side of Cheowa river crosses a small branch about half way between Cockram creek and Yellow creek, in Graham county. Indians passing gnaw the twigs from the laurel bushes here, in the belief that if they should fail to do so they will encounter some misfortune before crossing the next ridge. Near by is a cairn to which each also adds a stone (see Degalʻgûñ′yĭ). Duduñ′lĕksûñ′yĭ : “Where its legs were broken off,” a spot on the east side of Tuckasegee river, opposite the mouth of Cullowhee river, a few miles above Webster, in Jackson county. The name suggests a tradition, which appears to be lost. Dulastûñ′yĭ : “Potsherd place,” a former settlement on Nottely river, in Cherokee county, near the Georgia line. A half-breed Cherokee ball captain who formerly lived there, John Butler or Tsan-uga′sĭtă (Sour John), having been defeated in a ball game, said, in contempt of his men, that they were of no more use than broken pots.
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Themes
Ancestor Venerationpraxis

Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. Shinto uji-gami and obon, Norse disir and the alfablot, Celtic samhain and the feast for the deceased, Roman lares and parentalia, Chinese ancestor rites, Vedic śrāddha. Practice-coded rather than belief-coded: distinct from soul_migration (cosmological doctrine of soul-transmigration) and theosis_deification (deification trajectory); ancestor_veneration centres the living's ongoing ritual obligation to the dead.

The text describes cairns marking the graves of ancestors where passing individuals must add stones to honor the dead and avoid misfortune.

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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 specific locations as inhabited by spirits (uktenas, water monsters) and requiring ritual interaction with stones and plants to avoid misfortune.

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