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In a search for order and sustaining that order, the olden Cherokee devised a simple, yet seemingly complex belief system. Many of the elements of the original system remain today. Although some have evolved or otherwise been modified, the traditional Cherokee of today recognize the belief system as an integral part of day-to-day life. The number seven also represents the height of purity and sacredness, a difficult level to attain. In olden times, it was believed that only the owl and cougar had attained this level, and since then, they have always had a special meaning to the Cherokee. The pine, cedar, spruce, holly and laurel also attained this level. They play a very important role in Cherokee ceremonies. Cedar is the most sacred of all, and the distinguishing colors of red and white set it off from all others. The wood from the tree is considered very sacred, and in ancient days, was used to carry the honored dead. The cedar,
pine, spruce, laurel and holly trees have leaves all year
long. These plants, too, stayed awake seven nights
during the Creation. Because of this, they were given special
power, and they are among the most important plants in Cherokee
medicine and ceremonies. Traditionally, the Cherokee are deeply concerned with keeping things separated and in the proper classification, or category. For example, when sacred items are not in use they are wrapped in deerskin, or white cloth, and kept in a special box or other place. The circle is a familiar symbol to traditional Cherokees. The Stomp Dance and other ceremonies involve movements in a circular pattern. In ancient times, the fire in the council house was built by arranging the wood in a continuous "X" so that the fire would burn in a circular path. The rivers, or "Long Man," were always believed to be sacred, and the practice of going to water for purification and other ceremonies was at one time very common. Today, the river, or any other body of moving water such as a creek, is considered a sacred site, and going to water is still a respected practice by some Cherokees. Very basic to the Cherokee belief
system is the premise that good is rewarded, while evil is
punished. Even though the Cherokee strictly believe in
this type of justice, there are times when things happen that
the system just does not explain. It is often believed
that some events that are unexplainable are caused by someone
using medicine for evil purposes. Witchcraft among the
Cherokee is not at all like that of the European cultures. To
understand and respect the beliefs of traditional Cherokees
about using medicine, conjuring, and witchcraft, you must first
consider the early types of Native American societies, and
consider how this has remained an integral part of Cherokee
culture. Today, many Cherokees still consult
with medicine people regarding problems, both mental and physical. Some
believe in using both Cherokee medicine and licensed medical
doctors and the health care systems. Some Cherokee today,
however, will not see a medicine man for any reason and refuse
to acknowledge their powers. The knowledge held by the medicine
men or women is very broad in spectrum. They work for years committing
to memory the syllabary manuscripts
passed to them by the ones who taught them. Many formulas
have been documented in Cherokee syllabary writing
in books ranging from small notebooks to full-blown ledgers. If
the words are not spoken or sung in the Cherokee language,
they will have no affect. Until the words have been memorized,
the medicine person will refer to his book. This does
not compromise his abilities, as modern medical practitioners
often refer to reference books, too. The writings in
these books are strictly guarded and anyone who is not in training
is strictly forbidden to study or read the books. The
words are usually accompanied by a physical procedure, such
as the use of a specially prepared tobacco, or drink. Medicine
people must be, and must remain, in perfect health for their
powers to be at peak. Their breath and saliva contain
the powers of their life-force, and are used in their medicine. As far as the witches referred to above, there are ordinary witches and killer witches. Ordinary witches are considered more dangerous since a person can never be sure he is dealing with one, and they are more difficult to counteract. They may deceive a medicine person, and cause them to prescribe the wrong cure if not guarded. One killer witch who is still spoke of often in the Cherokee Nation is the Raven Mocker .
The Beloved Women (Ghigua) were chosen by each clan to attend the Council of Women yearly. They were chosen for their bravery in battle or outstanding qualities, and it was the highest honor they could receive. The Ghigua headed the Council of Women and held a voting seat in the Council of Chiefs. The Ghigua was given the responsibility of prisoners and would decide their fate. She also had the right to be her people's sage and guide. Another of the Beloved Woman's duties was as ambassador, or peace negotiator Nancy Ward was the last Ghigua.
A day or two after the birth, a priest waved the infant four times over a fire while he addressed on its behalf a prayer to the fire for special blessings. On either the fourth or seventh day after birth, the same priest took the child to a river and commended it to its Creator, praying that it might enjoy a long and happy life. After this, while holding his hand over the infant's mouth and nostrils, he quickly immersed it seven times, then returned it to its parents. Then the naming ceremony was held, and the name was bestowed by a prominent elderly woman of the community such as one of the Beloved Women. In most cases, the name was based on the infant's fancied resemblance to some object, on something said or done at the moment of birth, or an unusual character trait in the infant. Later in life, depending on a person's character changes or achievements, a new name might be earned or give. For example, a Cherokee warrior who killed a distinguished enemy , in a public ceremony , be given the name "Buffalo Killer". Whatever the name, every Cherokee regarded it as a distinct part of his/her personality, and believed that injury would result from any misuse of it. If, for instance, a priest's prayers had no effect while he was treating a patent, he often concluded that misuse of the patent's name was the cause and accordingly went to water where, with appropriate ceremonies, he christened the patient with a new name. The priest then began his healing ritual. Daily immersion of the child continued for two years. At the age of four or five, boys came under the supervision of their fathers or elder brothers and were taught how to handle weapons. Girls helped their mothers and older sisters and learned by doing. Both sexes learned rapidly and played games in which the activities of the elders were imitated. A child born in the midst of unusual circumstances, such as when strange things were happening on earth or in the heavens, might be raised to become a visionary or prophet, and such a career was particularly marked out for twins. Selected children such as these were kept secluded during the first twenty-four days of their lives. They were not allowed to taste their mother's milk, but instead were given the liquid portion of corn hominy. While such children were growing up, they were encouraged to go out alone and talk with the Little People. Some sons were promised to the priesthood, and on acceptance by the priests were called "devoted sons". The training for priesthood was more demanding than for hunting. The priesthood was to some extent hereditary, but there was also a selective process. The priests were advised in advance when a new candidate was to be presented to them. Before the presentation, the parents fasted and for seven days tasted only a certain root to vicariously bestow special powers on the child. To preserve the purity of children devoted to priesthood, mothers always delivered them into the care of the grandmother or some aged matron during the mother's periods of menstruation.
The little people The everyday cultural world of the Cherokee includes spiritual beings. Even though the beings are different from people and animals, they are not considered "supernatural." They are very much a part of the natural, or real, world and most people at some point in their lives, have an experience with spiritual beings. One group of spiritual beings still talked about by many Cherokees, are the Little People. They are invisible unless they want to be seen. When seen, they look very much like any other Cherokee, except they are very small, and have long hair, sometimes to the ground.
The Little People live in various
places, such as rock shelters, caves in the mountains, laurel
thickets, etc. They like drumming and dancing, and they
often help lost children. Not only physically lost, but
sometimes saddened children and those who are going through
the tough times of growing up. They are also known to
be quite mischievous at times. The Little People need
to be dealt with carefully, and it is necessary to observe
the traditional rules regarding them. They don’t like
to be disturbed, and they may cause a person who continually
bothers them to become 'puzzled' throughout life. Because
of this, traditional Cherokees will not investigate or look
when they believe they hear Little People. If one of
the Little People is accidentally seen, or if he or she chooses
to show himself, it is not to be discussed or told of for at
least seven years. It is also a common practice to not speak
about the Little People after night fall.
The Raven mocker During the night when someone is sick or dying, the Raven Mocker goes there to take the life. He flies through the air with his arms outstretched like wings. There will be a wild wind noise around him, and sparks trailing from behind. Every once in awhile he will dive, and make a sound similar to a raven’s cry. All those who hear it are afraid, because they know that someone’s life will soon end. When the Raven Mocker makes it to the dying person’s house, he often finds others of his kind there. Unless there is an Cherokee Doctor watching out who knows how to drive them off, they will all go inside (they are invisible) and frighten and torment the sick person until they kill him. Sometimes, those who are attending the sick think the person is just fighting for their breath. After the witches take the life, they take out his heart and eat it, and by doing this, they add to their own lives as many days or years as they have taken from his. Nobody who is attending the sick can see them, and there is no scar where they have removed the heart. Upon further examination, they will find that there is no heart left in the body. Only a medicine person with the right kind of medicine can recognize a Raven Mocker, and if that medicine person stays in the room with the sick person, the witches will be afraid to come in. When one of them has been recognized in his right shape, he must die within seven days. Often, when the friends of a traditional Cherokee know that there is no more hope, they will try to have one of these medicine people stay in the house and guard the body until it is buried. Witches will not steal the hearts after burial. Other witches are usually jealous of Raven Mockers and are afraid to enter the same house with one. When a Raven Mocker finally dies, the other witches sometimes take revenge by digging up the body and abusing it. Traditional Cherokees also believe that after a person dies, his soul often continues to live as a ghost. Ghosts are believed to have the ability to materialize where some people can see them, although some can not.
The fire ceremony and stomp dance Fire is a gift of the Great Spirit, it separates men from animals. It makes civilization possible. Fire can only be lit by a priest, typically a member of the Ani-Wodi clan (priests, keepers of the flame). The fire is traditionally made of Oak wood. If the fire is not made of Oak, or is not lit by a priest, only bad luck can follow. Once the kindling is placed, the priest lights a twig and offers the smoke to the North, East, South, West, Upward to the heavens, Downward to the Mother Earth, and Inward to the center (self) for purity. The fire is very sacred to traditional
Cherokees. It is built at the bottom of a pit below the
ground, and burns constantly. It is believed by traditional
Cherokees that soon after creation of the Cherokee people,
the Creator left his throne in Heaven and visited the earth. He
chose four Cherokee men who were strong, healthy, good and
true, and believed with all of their heart in the Creator. They
were each given a name: Red, Blue, Black and Yellow. Each
was given a wooden stick that was very straight, and was told
to place one end of the stick on a surface that would not burn. He
said to place the other end in their hands, and start this
material that would not burn to magically burn. . . by giving
the sticks a circular, rotating motion. When this was done, and all the sticks were burning, they were told to go to the center of the cross, and there the four would start one singular fire. This fire would burn for all time, and be the Sacred Fire. The fire was started with the instructions and help of the Creator, and is maintained by the Ani-Wodi. The Sacred Fire has been held since that time by the Cherokee, and is kept alive by the Chief, Assistant Chief, Firekeeper, and Assistant Firekeepers of the Ground. A firekeeper (Ani -Wodi) and his assistant begins early dawn starting the official sacred fire. He begins with small slivers of wood, inner most part of an oak tree called the sponge, flint and some rock to trigger a spark. A medicine fire is also built where a small piece of meat is then thrown in and pipes are lit from the fire and a prayer follows. The firekeeper does his job so well that he doesn't have to come back until later in the day. Sunrise: The men sit around talking about political issues and the women prepare a meal for the day which consists of traditional and modern food. Later in the afternoon: Sermons are held in the Cherokee language. The sermon includes telling all to love all mankind. After the sermon, a stickball game (A-ne-jo-di) is played--an ancient Cherokee tradition that resembles the American lacrosse. At sundown, the sermons continue. The Chief brings out the traditional pipe, and fills it with tobacco. He lights it with a coal from the Sacred Fire, and takes seven puffs. The Medicine Man from each clan, beginning with the Aniwaya, the Wolf clan, takes seven puffs from the pipe and passes it on . The chief, medicine men and elders hold a meeting and then issue the call for the first dance, then the second call. The first dance is by invitation, tribal elders, elders, medicine men and clan heads. The members gather to visit, feast and dance far into the night. It is a holy place to worship God. No littering, liquor and rowdy behavior. Rules are written in the Cherokee language and posted on a board hung up on a tree. Stomp Dance participants include a leader, assistants and one or more "shell-shaker girls" who wear leg rattles traditionally made out of turtle shells filled with pebbles. The ceremonial observance involves sacrificing meat to the sacred fire at the center of the grounds, taking medicine and going to water or river for ritual cleansing. The shakers provide rhythmic accompaniment while dancing around the fire, and a dance cannot begin without the shakers. The Stomp is a traditional dance that follows a strict order of preparation and execution. At dawn, is the sacred fire ceremony, followed by a traditional meal and reading of the Keetoowah bible, which is made of woven shells. A Cherokee ball game is played, which is the origin of American La-Crosse. More readings from the Keetoowah bible until after sun-down, where the main theme is universal peace and love. The sacred pipe is lit and each clan member takes 7 puffs, to commemorate the seven sacred directions, and passes it to his neighbor. Then there is a meeting of Chief and tribal elders that call for the Stomp Dance to begin. The earliest record of Stomp Grounds takes us back to the Mound Building, or Mississippian Period. During this period, one of the mounds was used as a ceremonial gathering place. When the people ceased to use the mounds for ceremonial purposes, they brought the square shaped ceremonial grounds with them. The dance grounds are carefully prepared, a large flat area, traditionally sunken, with seating arranged on all 4 sides. Around the Stomp Grounds are arranged seven arbors, one for each clan; Wolf (a-ni-wa-ya), Wild Potato (a-ni-go-ta-ge-wi) also known as the Bear Clan, Paint (a-ni-wo-di), Bird Clan (a-ni-tsi-ss-gwa), Long Hair (a-ni-gi-lo-hi) also known as Twister or Wind then the Blind Savannah as known as Blue (a-ni-sa-ho-ni). The members of each clan are related through their mothers. The people prepare themselves with cleansing rituals, ‘going to water’ and taking traditional medicines to purify the body and spirit. This is a rededication to their way of life, Cherokee society, their clan, and the Great Spirit. The first round is from a selected group of people, the men start to sing, and the call is given for the women wearing the hells to enter the square, the song leader dances in front, followed by the lead shaker, who wears leg-rattles, some made of shells, some made of small turtle shells filled with stones. Behind them come the rest of the singers and shakers, these followed by everyone else. The dance goes around the Fire in a counterclockwise direction, with the heart and left hand toward the sacred fire, everyone following in the steps of the person in front of them, forming a spiral. This is a slow shuffling stomp of the feet, one after the other. Stomp right, stomp left, stomp right, stomp left. The sight and the sound reaches down deep into your soul and stirs something, both ancient and timeless. They dance until they are tired and rejoin the dance when they are rested. A series of wampum belts serve to record and ‘read’ the traditional beliefs and stories. The belts are very old, and are made of wampum beads sewn together with a form of seaweed from old Mexico. The wampum belts are shown only on very sacred occasions. The history of the belts relate that many years ago, the tribe was preparing to go to war. The medicine men foresaw which would survive, and cut the original wampum belt into seven pieces. After the war, the belts were scattered, and the last one was recovered by Redbird Smith in the very early 1900’s. Today, there are over 200,000 Cherokee tribal members. Although some have chosen to worship through other religious denominations (Baptist, Methodist, etc.), many continue to worship at regular Stomp Dances and are members of one of the several Grounds in Cherokee Nation. Each ground has its own unique protocol and differences, but the general worship is similar with the same intention.
The Keetoowah's bible The Keetoowah's bible is not written on paper. The words are woven into seven wampum belts which are shown only in rare occasions. The belts are very old, and are made of pearls and shell beads, woven with seaweed fibers from the Gulf of Mexico. The history behind the belt is that many years ago, the tribe was preparing to go on to war with another tribe, when the medicine men foresaw which would survive, and cut the original wampum belt into seven pieces, giving one to each warrior. After the war, the belts were scattered, some being hidden and disappearing, the last one was recovered by Redbird Smith around 80 years ago. Picture and following text extracted from "Myths of the Cherokee", by James Mooney's
"The Onondagas retain the custody of the wampums of the Five Nations, and the keeper of the wampums, Thomas Webster, of the Snipe tribe, a consistent through Pagan is their interpreter. Notwithstanding, the claims made that the wampums can be read as a governing code of law, it is evident that they are simply monumental reminders of preserved traditions, without any literal details whatever." "The first of this group from left to right represents a convention of the Six Nations at the adoption of the Tuscaroras into the league; the second, the Five Nations upon seven strands, illustrated a treaty with seven Canadian tribes before the year 1600; the third signifies the guarded approach of strangers to the Council of the Five Nations ( a guarded gate, with a long, white path leading to the inner gate, where the Five Nations are grouped, with the Onondagas in the center and a safe council house behind all ); the fourth represents a treaty when but four of the Six Nations were represented and the fifth embodies the pledge of seven Canadian christianized nations to abandon their crooked ways and keep an honest peace ( having a cross for each tribe, and with a zigzag line below, to indicate that their ways had been crooked but would ever after be as sacred as the cross). Above this group is another, claiming to bear date about 1608, when Champlain joined the Algonquins against the Iroquois" - Carrington, in Six Nations of New York Extra Bulletin, Eleventh Census, pp. 33-34, 1892
The Cherokee Moons (AniTsalagi Svnoyihi)
by David Michael Wolfe (Virginia Cherokee Descendent) JANUARY: Cold Moon Unolvtani This time of the season is a time for personal and ritual observance, fasting and personal purification. During this season, families prepare for the coming of the new seasons, starting in Windy Moon Anuyi or March. Personal items and tools for planting are repaired, and new ones made. Stories about ancestors and the family are imparted to the younger ones by the elders. A mid-Winter or "Cold Moon Dance" is usually held in the community as well, marking the passing or ending of one cycle of seasons and welcoming the beginning of the new cycle. Hearth fires are put out and new ones made. The putting out of Fires and lighting of new ones anciently is the duty of certain "priest" of certain clans, and coincides with the first new-arrival of the morning star (Sun's daughter, now called Venus) in the east. FEBRUARY: Bony Moon Kagali Traditional time of personal-family feast for the ones who had departed this world. A family meal is prepared with place(s) set for the departed. This is also a time of fasting and ritual observance. A community dance officiated by a "doctor" Didanawiskawi commonly referred to as a Medicine-person. Connected to this moon is the "Medicine Dance". MARCH: Windy Moon Anuyi "First New Moon" of the new seasons. Traditional start of the new cycle of planting seasons or Moons. New town council fires are made. The figure used to portray this moon is the historic figure of Kanati, one of the many beings created by the "Apportioner" Unethlana. These "helpers" were variously charged with the control of the life elements of the earth: air/earth/fire/water. Their domains are the sky, earth, stars and the Seven Levels of the universe. APRIL: Flower Moon Kawoni First plants of the season come out at this time. New births are customary within this time frame. The first new medicine and herb plants that taught mankind how to defend against sickness and conjury come out now. Streams and rivers controlled by the spirit being, "Long Man," renew their lives. Ritual observances are made to "Long Man" at this time. A dance customary at this season was the "Knee Deep Dance" of the Spring or Water Frog. MAY: Planting Moon Anisguti Families traditionally prepare the fields and sow them with the stored seeds from last season. Corn, beans, squashes, tomatoes, potatoes, yams and sunflowers are some food planted at this time. A dance traditionally done at this time is the "Corn Dance". JUNE: Green Corn Moon Tihaluhiyi First signs of the "corn in tassel", and the emerging of the various plants of the fields. People traditionally begin preparations for the upcoming festivals of the ensuing growing season. People of the AniGadugi Society begin repairs needed on town houses, family homes and generally provide for the needy. The AniGadugi Society is a volunteer help group who see to the needs of the less fortunate, the elderly and the infirm of the villages. JULY: Ripe Corn Moon Guyegwoni First foods or the new planting and the roasting ears of corn are ready. Towns begin the cycle festivals. Dances and celebrations of thanks to the Earth Mother and the "Apportioner" Unethlana are given. In the old times this was the traditional time of the "Green Corn Dance" or festival. A common reference of this moon is the "first roasting of ears" (of corn)...sweet corn-moon. This is the customary time for commencement of the Stick Ball games traditionally called AniStusti, "Little War". Today known as "LaCross". Stick Ball dances and festivals are commonly held at this time. AUGUST: Fruit Moon Galoni Foods of the trees and bushes are gathered at this time. The various "Paint Clans" begin to gather many of the herbs and medicines for which they were historically know. Green Corn festivals are commonly held at this time in the present day. The "Wild Potato" Clans AniNudawegi, begin harvesting various foods growing along the streams, marshes, lakes and ponds. SEPTEMBER: Nut Moon Duliidsdi The corn harvest referred to as "Ripe Corn Festival" was customarily held in the early part of this moon to acknowledge Selu the spirit of the corn. Selu is thought of as First Woman. The festival respects Mother Earth as well for providing all foods during the growing season. The "Brush Feast Festival" also customarily takes place in this season. All the fruits and nuts of the bushes and trees of the forest were gathered as this time. A wide variety of nuts from the trees went into the nut breads for the various festivals throughout the seasons. Hunting traditionally began in earnest at this time. OCTOBER: Harvest Moon Duninudi Time of traditional "Harvest Festival" Nowatequa when the people give thanks to all the living things of the fields and earth that helped them live, and to the "Apportioner" Unethlana. Cheno i-equa or "Great Moon" Festival is customarily held at this time. NOVEMBER: Trading Moon Nudadaequa Traditionally a time of trading and barter among different towns and tribes for manufactured goods, produce and goods from hunting. The people traded with other nearby tribes as well as distant tribes, including those of Canada, Middle America and South America. Also the customary time of the "Friendship Festival" Adohuna = "new friends made". This was a time when all transgressions were forgiven, except for murder which traditionally was taken care of according to the law of blood by a clans person of a murdered person. The festival recalls a time before "world selfishness and greed". This was a time also when the needy among the towns were given whatever they needed to help them through the impending lean winter season. DECEMBER: Snow Moon Usgiyi The spirit being, "Snow Man", brings the cold and snow for the earth to cover the high places while the earth rests until the rebirth of the seasons in the Windy Moon Anuyi. Families traditionally were busy putting up and storing goods for the next cycle of seasons. Elders enjoyed teaching and retelling ancient stories of the people to the young
The Seven Clans are: Wolf Clan (Ani-Wahya) , Panther Clan (Ani-Sahoni), Long Hair Clan (Ani-Gilohi), Bird Clan (Ani-Tsisqua), Deer Clan (Ani-Kawi), Bear Clan (Ani-Gatogewi), Paint Clan (Ani Wo-di)
The Clan color of the Ani-Wahya is Red.
The Clan color for the Ani-Sahoni is Blue.
The Clan color for the Ani-Gilohi is Yellow.
The Clan color for the Ani-Tsisqua is Purple.
The Clan color for the Ani-Kawi is Brown.
The Clan color for the Ani-Gatogewi is Green.
The Ani-Wodi keep magical or sacred crystals of ultra-pure quartz rods in a special pouch of otter or deer skin, tied around their necks. The crystals are only used to determine guilt in very tough murder cases. The Chief, the Priests the accused parties, and the victim’s family assemble in the tribal lodge. The victim and his spokesman deliver their case which is rebutted by the accused. The Chief acts as Judge, and there is no jury. If the case cannot be settled quickly, the priest is called upon for a ‘judgment’ ceremony. The group is kept in the main lodge overnight, arguing the merits of the case until dawn. In the morning, before dawn, the Priest goes into the forest and prays for guidance. He returns to the lodge before the sun rises and places the crystals in the open doorway facing the rising sun. When the sun rays strike the crystals, they emit beams of light that travel from the roof down to the assembled participants. The rays of light from the crystals will illuminate the face of the guilty party. The person chosen by the crystals must leave the village and the territory by sundown. This is the grace period allowed before the ‘hunt’ begins. Then the Chief selects a member of the victim’s clan to claim revenge, to hunt down the murderer and kill him.
Ceremonial Pipes were used anytime the Cherokee had a difficult decision and wished to sanctify the proceedings or ask guidance from the Great Spirit. The pipe heads were carved from stone in the shape of animals representing the clans. The shafts were formed by hollowing out the center of a small branch with a hot ember on the end of a long stick, or the branches were split, the inner core scraped out, and the two halves glued together. The pipes were filled with native tobacco and aromatic herbs, lit from the Sacred Fire, offered to the Seven Sacred Directions, and passed around the council circle. The belief was that once you had taken a puff from the Ceremonial Pipe, your heart would speak true.
When a tobacco ceremony is about to begin, the Priest assembles the ceremonial pipe bowl to the shaft, fills the bowl with a small amount of tobacco and selected herbs. He lights the pipe with a twig from the sacred fire, and offers a prayer, while offering the pipe to the spirits of the North, the South, the West, and the East. He takes a puff to keep the tobacco lit and offers the pipe to the spirits of the Sun, the Earth, and to the Self, deep within his breast.
" Great Spirit (U-ne-qua), whose voice I hear in the wind, Whose
breath gives life to all the world. Hear me; I
need your strength and wisdom. Let
me walk in beauty, and make my eyes ever behold the red and
purple sunset. Make
my hands respect the things you have made and my ears sharp
to hear your voice. Make
me wise so that I may understand the things you have taught
my people. Help
me to remain calm and strong in the face of all that comes
towards me. Let
me learn the lessons you have hidden in every leaf and rock. Help
me seek pure thoughts and act with the intention of helping
others. Help
me find compassion without empathy overwhelming me. I
seek strength, not to be greater than my brother, but to fight
my greatest enemy MYSELF. Make
me always ready to come to you with clean hands and straight
eyes. So
when life fades, as the fading sunset, my spirit may come to
you without shame.
Serenity
Prayer God Grant me the serenity to accept the things I cannot change, u-ne-la-na-hi s-gv-si nv-wa-do-hi-ya-di o-s-da a-yi-li-di ni-ga-di gv-gi-ne-tli-yv-s-di ni-ge-s-sv-na ge-sv-i The courage to change the things I can, a-le u-tla-ni-gi-da a-quu-da-na-da-di-s-di a-gi-ne-tli-yv-s-di na gv-gi-ne-tli-yv-s-di ge-sv-i and the wisdom to know the difference. a-le a-ga-do-hv-ne-s-di a-quu-nv-da yu-li-s-do-si d-u-da-le-hna-v-i |
Certain
numbers play an important role in the ceremonies of the Cherokee.
The numbers four and seven repeatedly occur in myths, stories
and ceremonies. Four represents all the familiar forces,
also represented in the four cardinal directions. These
cardinal directions are east, west, north and south. Certain
colors are also associated with these directions. The
number seven represents the seven clans of the Cherokee, and
are also associated with directions. In addition to the
four cardinal directions, three others exist. Up (the
Upper World), down (the Lower World) and center (where we live,
and where ‘you’ always are). 
The
most dreaded of all Cherokee witches is the Raven Mocker, who
robs the dying of their life. A Raven Mocker can be of
either sex, and there is no real way to know one. They
usually look old and withered, because they have added so many
lives to their own.
Some information on this page taken from www.cherokee.org, provided by the Cherokee Nation Cultural Resource Center cultural@cherokee.org as well as from Walkingbear’s web site. "The little people" and "Booger dancer and mask" illustrations have been taken from the book "The Cherokee People, The Story of the Cherokee from Earliest Origins to Contemporary Times" by Thomas E. Mails, as well as some information. It is a magnificent piece of historical reconstruction, extensively and beautifully illustrated, published by Marlowe & Company, NY. f you want to learn everything about the Cherokee culture, I recommend you to get this book.
Thanks to:
Titles, bullets and illustrations (except when noted) by We-sa, © 2002,2003 Designed and maintained by We-sa ( The Cat )
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for
some of the brushes I used to create the interface