Beliefs
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.
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 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.
Because of these early beliefs, the traditional Cherokee have a special regard for the owl and cougar. They are the honored ones in some versions of the Creation story. They were the only two who were able to stay awake for the seven nights of Creation. The others fell asleep. Today, because of this, they are nocturnal in their habits and both have night vision. The owl is seemingly different from other birds, and he resembles an old man as he walks. Sometimes, the owl can be mistaken for a cat with his feather tufts and silhouette of his head. This resemblance honors his nocturnal brother, the cougar. The owls? eyes are quite large and set directly in front like a persons, and he can close one independent of the other. The cougar is an animal whose has screams which resemble those of a woman. He is an animal who has habits that are very secret and unpredictable.
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 .
Beloved Woman
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.
The Naming Ceremony
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
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.
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
The fire was and is sacred to the Cherokee, and is a living memorial. It has been with the people from the beginning of time"
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.
The 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 Seven Clans
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 Wolf Clan is the largest clan and the most prominent clan, providing most of the war chiefs. The wolf clan are keepers of the wolf and the only clan who could kill a wolf. The Clan color of the Ani-Wahya is Red.
The Blue or Panther Clan made blue medicine from a special blue plant to keep our children well. The were also known as the Wildcat Clan. The Clan color for the Ani-Sahoni is Blue.
The Long Hair Clan are also known as Twister Clan, Hair Hanging Down Clan or Wind Clan. Those belonging to this Clan wore their hair in elaborate hairdos, walked in a proud and vain manner twisting their shoulders. Peace chiefs are usually from this clan and wore a white feather robe. The Clan color for the Ani-Gilohi is Yellow.
The Bird Clan are the keepers of the birds and they are our messengers. This clan was skilled in using blowguns and snares for bird hunting. The Clan color for the Ani-Tsisqua is Purple.
The Deer Clan are the keepers and hunters of the Deer, and are known as fast runners. The Clan color for the Ani-Kawi is Brown.
The Wild Potato Clan are also known as the Bear Clan, Raccoon Clan or Blind Savannah Clan. They were known to gather the wild potato plants in swamps along streams to make flour or bread for food. The Clan color for the Ani-Gatogewi is Green.
Paint Clan - War Paint Clan - Ani Wo-di is the clan of the Shaman (Di-da Ih-ne-se Is-gi), Sorcerers, Medicine Men, and Priests. This is the smallest and most secretive clan. They are the ?Keepers of the Sacred Flame? (Ka-ie-la At-si-la Hi-ne-yu) the soul of the Cherokees. When the Cherokees wage war, the Priest brings along several sacred objects, medicinal herbs, and a coal from the Sacred Fire. They are the only ones that are allowed to make a special red paint and dye that are used for warfare and ceremonial purposed. The Clan color for the Ani-Wodi is White.
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
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.
7 sacred directions
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.
| | North - Blue - Winter, peace, and self reflection |
| | South - White - Summer, corn, happy children and plentiful game |
| | East - Red - Spring, Dawn, Rebirth, New beginnings |
| | West - Black - Autumn, Death, The shadow life of the spirit |
| | Sun (above)- Yellow - Creator, Great Spirit |
| | Earth (below)- Brown - Mother Earth, and all of her bounty |
| | Self (center)- Green - To dedicate the heart to purity and honesty |
The Booger dance
There are many different explanations for the origin and purpose of the Booger Dance. In practice, as part of the Corn Festival, the young men would dress up with masks to poke fun at politicians, scare young children into behaving properly, and to have some fun with the girls. As the dance got into ?full swing? it would typically degenerate into the young men wearing the masks, chasing the young women and shaking their symbolic phallic symbols at them. The young women would run squealing in mock terror into the woods, with the Booger Man close behind. Since the women ruled the society, It was not common practice for the girls to choose their mate, and ?ambush? him as he neared the edge of the woods. In other cases, the girls would join in the Booger Dance and entice the Booger Man . Then the girl would lead him away into the woods to a carefully prepared spot, to claim her prize.
The Booger-Dance was called the Ghost Dance by the whites, and they were offended by the political caricatures. After the Trail of Tears Death-March, the Ghost dance was banned for nearly 100 years. It was still performed in private, but if the participants were caught, they were sent to prison.
As you can see there are several different opinions on the origin and purpose, and the web-page associated with each is included for your further study.
Watch out !!! Or the Booger Man will get you !!! in more ways than one? };-)
The Cherokee held the Booger Dance, associated with ghosts, which was performed as part of the winter ceremonies. These Booger Masks were affiliated with ghosts and spirits, and the performance during the winter months meant that the dance of the ghosts could not affect the growing vegetation and crops of the community. (Mardi Grass masks website )
Traditionally the Cherokees dance to ensure individual health and social welfare. These dances, performed by volunteers, were usually symbolic, were usually performed to weaken harmful powers -- to "scare away" the evil spirits -- and were a combination of dramatic art, protective medicine rites, historical documentary and prophecy. In the Booger or "Strong in magic" dances, the dancers wore masks of exaggerated human features made out of wood, colored brightly, and decorated with fur and feathers. They usually wore sheets or quilts around their shoulders. "Cherokee Booger Dancers" depicts four of the more common booger dance characters. It demonstrates their interactions and the precarious balance of all men mixing and living together. (Wolf's heart lodge)
The Booger Dance, interpreted as a ritual dramatization of Cherokee-white relations. It acts out a basic tension between old men and young men in which each fears and desires the power of the other, yet neither can exist alone. In such a context, the temporary disruption of the traditional harmonious order caused by the intrusion and rowdy behavior of the boogers serves to emphasize the need to return to normality and to control anti-social forces. Aboriginal Cherokee mythology and ceremonialism present a number of symbolic and ritual associations between the aged and certain animals. Among the birds, the eagle was considered sacred and associated with the most wise beloved man, the Uku, or town chief. While the eagle was symbolic of victory, peace, and the White Chief, the raven was unmistakably associated with the War Chief, whose native title means precisely The Raven. This bird is also associated with witches and conjuring. Older Eastern Cherokee openly admit that witches are generally old. Like the raven, the owl is also associated with old people and, more specifically, with witches, but this is not always the case. In fact, the ancient fire can also take on the appearance of an owl in order to detect the presence of witches and defend the people from their attacks. There seems to be an overall positive connection between the animal world and the aged. This positive relationship is often reflected in tribal mythology wherein animals are often featured as helpers, assistants, and even avengers for the aged. ( Hako magazine )
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