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Myths of the Cherokee · 199 of 220

Myth 122c

Dunidû′lalûñyĭ : “Where they made arrows,” on Straight creek, a head-stream of Oconaluftee river, near Cataluchee peak, in Swain county. A Shawano war party coming against the Cherokee, after having crossed the Smoky mountains, halted there to prepare arrows. French Broad river : A magazine writer states that the Indians called this stream “the racing river.” This is only partially correct. The Cherokee have no name for the river as a whole, but the district through which it flows about Asheville is called by them Un-ta′kiyasti′yĭ, “Where they race.” The name of the city they translate as Kâsdu′yĭ, “Ashes place.” Gakati′yĭ : “Place of setting free,” a south bend in Tuckasegee river about 3 miles above Bryson City, in Swain county. It is sometimes put in the plural form, Diga′katiyĭ, “Place of setting them free.” In one of their old wars the Cherokee generously released some prisoners there. Gatuti′yĭ : “Town-building place,” near the head of Santeetla creek, southwest from Robbinsville, in Graham county. High up on the slopes of the neighboring mountain, Stratton bald, is a wide “bench,” where the people once started to build a settlement, but were frightened off by a strange noise, which they thought was made by an uktena. Giʻlĭ′-Dinĕhûñ′yĭ : “Where the dogs live,” a deep place in Oconaluftee river, Swain county, a short distance above Yellow Hill (Cherokee) and just below the mound. It is so named from a tradition that two “red dogs” were once seen there playing on the bank. They were supposed to live under the water. Gisehûñ′yĭ : “Where the Female lives,” on Tuckasegee river, about 2 miles above Bryson City, Swain county. There is a tradition that some supernatural “white people” were seen there washing clothes in the river and hanging them out upon the bank to dry. They were probably supposed to be the family of the Agis′-e′gwa, or “Great Female,” a spirit invoked by the conjurers. Gregory bald : A high peak of the Great Smoky mountains on the western border of Swain county, adjoining Tennessee. The Cherokee call it Tsistu′yĭ, “Rabbit place.” Here the rabbits had their townhouse and here lived their chief, the Great Rabbit, and in the old times the people could see him. He was as large as a deer, and all the little rabbits were subject to him. Joanna bald : A bald mountain near the head of Valley river, on the line between Graham and Cherokee counties. Called Diyâ′hăli′yĭ, “Lizard place,” from a traditional great lizard, with glistening throat, which used to haunt the place and was frequently seen sunning itself on the rocky slopes. Jutaculla old fields : A bald spot of perhaps a hundred acres on the slope of Tennessee bald (Tsulʻkălû′ Tsunegûñ′yĭ), at the extreme head of Tuckasegee river, in Jackson county, on the ridge from which the lines of Haywood, Jackson, and Transylvania counties diverge.
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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 is a quintessential example of animism, describing numerous specific locations as inhabited by spirits, supernatural beings (like the Great Rabbit, white people, and red dogs), or possessing inherent personality and agency.

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