Indian food davidson nc

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The Brother and Sister
The Native American Story of the Brother and Sister
(( This story of the Brother and Sister is featured in the book entitled the Red Indian Fairy Book by Frances Jenkins Olcott published in Boston, New York by Houghton Mifflin Company in 1917 ))
An Arapaho Story
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The Story of the Brother and Sister
There were three streams all flowing east, and near them a tribe of Indians was camping.
A brother and sister were playing at a distance from the camp, and a Chief passed by them. The children called him saucy names and he was very angry.
Going to the camp he bade all the people pack up, and move to another camping-ground. Before moving away, the people took the two children who had been saucy to the Chief, and tied them each to a pole.
They leaned the poles against some trees, and leaving the children to die, they took their goods, and went to another place.
Well, the poor children suffered hunger and thirst, and wept bitterly.
At last an old Wolf, the Chief of all the Wolves, saw them, and he said to himself,
"How pitiful these children are!"
Then he cried out to the pack, "Come, all ye Wolves, from all directions!"
In a minute Wolves and Coyotes came running from every part of the Earth, and the old Wolf said to them:—
"I pity these children.
Seize the poles and lower them slowly.
Then chew off the ropes and free the children."
The Wolves and the Coyotes did as he told them to do, and loosed the children.
But when the boy and girl saw all the wild animals running about them, they were terribly frightened, for they thought that they would surely be eaten.
But the old Wolf said:—
"Do not be afraid! Stay with us, and we will care for you."
After that he called four big Wolves from the pack, and said:
"You, Clouded Wolf, who are above all others in daring deeds, provide food for this boy and girl.
White Wolf, I want you also to look for food for them.
Black Coyote, go out and find meat.
And you also, Black Wolf, who are brave and cunning, provide meat for them."
Immediately the four big Wolves ran away, and soon came back laden with the best parts of a Buffalo; and piled all the meat in front of the children.
The brother and sister ate, and were made strong again.
Then the old Wolf told them to go into the timber near by, and live there; and he said that he would stay with them.
It was now Winter.
The boy got together some poles and made a frame for a brush house; while his sister gathered long reeds, and with them thatched the house.
She made a door of brush and sticks, and inside she put brush for two beds.
They then made a nice comfortable bed near the door where the old Wolf might sleep.
When the house was finished, it began to snow.
They all went in, and the old Wolf said,
"I am feeble, and suffer much from cold.
I have no strength, no swiftness, no warmth.
If it were not for your kindness I should be out in the snow.
Therefore I thank you for letting me live with you in this comfortable house."
So that night the Wolf slept by the door, the girl slept on the north side of the house, and the boy at the back.
Well, in the morning the boy was the first to get up to make the fire; and he looked out, and the snow was over all the land.
And what was his surprise to see great herds of Elk near by.
The whole snow was yellow with them as far as he could see.
In the timber, on the banks of the rivers, and everywhere, the Elk were standing, walking, or lying down.
The boy shut the door quickly, and said to his sister, "Get up!
There are herds of Elk close by."
"Why should I get up?" said she; "I can't do anything."
But the boy answered, "Just get up and look at them anyway."
"I can't do anything by looking at them," said she.
"My Grandchild," called the old Wolf, "get up and look at the Elk."
So she rose, and opened the door; and as soon as she looked at an Elk, it fell down dead. Then she gave her brother a flint knife with a bone handle, and he ran out into the snow, and skinned the Elk as easily as if he had always known how to do it.
As soon as he had skinned the animal, he threw its hide into the house, and the girl folded it three times, and sat on it.
Immediately the hide became a soft and beautiful skin, all dressed ready for use.
Then the girl looked at more Elk, and they fell down dead; and the boy skinned them; and so she did until they had thirty-six skins.
They next sliced the meat, and hung it to dry on the trees near the three streams.
After that the girl took some of the thirty-six skins, and piling them one on the other, she sat on them, saying,
"I wish that all these skins may be sewed together for a tent."
And when she got up, and spread them out, they had become a tent with a bird ornament on top, and four round ornaments on the sides, and rattles over the door.
Then the girl said, "I wish for twenty-nine straight tent poles."
And when she went outside, there were the tent poles made of otter-weeds. Soon the tent stood covered, and was very handsome.
Then the girl folded three skins, and sat on them, saying,
"I wish for a wall-hanging embroidered with Porcupine quills of every colour."
And it was so, for when she got up the Elk skins were changed into a beautiful hanging, which she fastened behind her brother's bed.
Then she folded three more skins, and sat on them, and wished for an embroidered hanging for her bed, and she got it.
After that she did the same to more skins, and wished for an embroidered and ornamented blanket, and she gave that to the old Wolf.
Well, after seven days it snowed again, and when the boy got up to make the fire, he looked out and saw the snow over all the land.
And what was his surprise to see great herds of Buffalo near by.
The whole snow was black with them.
He waked his sister, and bade her get up, but she said:
"What can I do? You have broken my sleep. Let me sleep longer."
"My Grandchild," called the old Wolf, "get up and look at the Buffalo."
So she rose, and opened the door, and as soon as she looked at some of the Buffalo, they fell down dead.
The boy skinned the animals, and brought in their hides.
The girl took one, and folded it three times, saying,
"I wish this to become a robe with bird ornaments."
Then it became an embroidered robe, and she gave it to her brother.
Then she took another skin and did the same, saying,
"I wish this to be a painted robe for myself."
And it turned into a robe; and when she spread it out the painting was seen bright and beautiful.
Then she took another skin, and, in the same manner, made it a robe with red and yellow embroidery at the four corners, and eight lines of embroidery across it, and between them black lines painted with charcoal.
This she gave to the old Wolf.
After that she made three pillows for the beds.
On the one for her brother was the picture of an animal embroidered in yellow quills.
The eye was dark with yellow quills around it.
On the throat were a hundred bars of yellow quills.
The ear was a yellow cross of quill-work.
The head was round, and the tail and nose were bars of yellow quills. All around the edge of the pillow were fifty bars of yellow quills.
The pillow for the girl was white, embroidered with an animal made of black and white bars of quill-work; while the pillow for the old Wolf was very beautiful, embroidered with red and yellow quills.
Well, after seven days it snowed again, and when the boy got up in the morning to make the fire, he looked out and saw the snow covering the land.
And what was his surprise to see more herds of Elk near by.
The snow was yellow with them.
He called his sister, and the old Wolf bade her rise and look at the animals, and she did. Immediately some of them fell down dead.
Then as before, the girl folded, and sat on their skins, and wished for a fine hunting-shirt for her brother, embroidered in circles of red and yellow quills, with fringes along the edge, and tufts of long hair hanging between the fringes.
Then she wished for leggings for him, and a pair of moccasins embroidered with birds.
For herself she wished for a woman's dress handsomely embroidered, and with four rows of fringes, also for leggings and moccasins.
As the old Wolf could not wear clothes, she of course did not wish for any garment for him.
Then the boy said, "I wish I could have for a Dog a Panther of yellow colour with white sides."
His sister went outside the tent, and called, "Come, Panther of yellow colour with white sides!"
And immediately the Panther came walking through the timber, slowly twisting his tail.
He entered the tent, and lay down by the boy, and put his head on the boy's knee.
Then the boy said, "I wish you could have for a Dog a Bear with white streaks down his fore legs, and whose claws are white with black streaks."
So his sister went outside the tent, and called,
"Come, Bear with white streaks down your fore legs, and with claws white with black streaks."
And immediately the Bear came pacing through the timber, and sat down at the foot of the girl's bed.
After that the brother and sister lived very happily with the old Wolf, the Panther, and the Bear.
They had plenty to eat, for the dried meat was piled up before the door of the tent, and there was meat still hanging from the trees.
One day two Indians from the tribe that had deserted the children, happened to be hunting by the streams, and they saw the handsome tent in the timber.
They went toward it, and, lo, there were the boy and girl beautifully dressed; while on one side of the tent sat the Panther, and on the other side the Bear, and the old Wolf was lying just in front of the door.
Well, when the animals saw the men, the old Wolf rose up growling, the Panther crouched to spring, and the Bear stiffened his hair.
The men were very much frightened, but the boy told the animals to lie down, and he invited the men into the tent.
The girl bade them be seated, and gave them pemmican in wooden bowls.
Now the men saw the wonderful tent and all its fine furnishings, and they looked at the great pile of dried meat before the door, and said to the children that they would return at once to the tribe, and tell the people to come and see them.
But the girl said that if they came, they must camp down by the streams, and not approach the tent, or the animals would kill them.
So the men went back to the people, and the tribe came to the streams, and made their camp.
And though they could see the beautiful tent in the distance, they dared not approach it for fear of the animals.
But the brother and sister gave some of their meat to the people, and after that the two continued to live happily in their tent, guarded by the faithful old Wolf, the Panther, and the Bear.

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The Boy Who Was Called Thick-Head
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Three brothers lived with their old Indian mother in the forest near the sea.
Their father had long been dead.
At his death he had little of the world’s goods to his credit and his widow and her sons were very poor.
In the place where they dwelt, the game was not plentiful, and to get food enough to keep them from want they had often to go far into the forest.
The youngest boy was smaller and weaker than the others, and when the two older sons went far away to hunt, they always left him behind, for although he always wished to accompany them they would never allow him to go.
He had to do all the work about the house, and all day long he gathered wood in the forest and carried water from the stream.
And even when his brothers went out in the springtime to draw sap from the maple trees he was never permitted to go with them.
He was always making mistakes and doing foolish things.
His brothers called him Thick-head, and all the people round about said he was a simpleton because of his slow and queer ways.
His mother alone was kind to him and she always said,
“They may laugh at you and call you fool, but you will prove to be wiser than all of them yet, for so it was told me by a forest fairy at your birth.”
The Chief of the people had a beautiful daughter who had many suitors.
But her father spurned them all from his door and said, “My daughter is not yet of age to marry; and when her time of marriage comes, she will only marry the man who can make great profit from hunting.”
The two older sons of the old woman decided that one of them must win the girl.
So they prepared to set out on a great hunting expedition far away in the northern forest, for it was now autumn, and the hunter’s moon had come.
The youngest boy wanted to go with them, for he had never been away from home and he wished to see the world.
And his mother said he might go.
His brothers were very angry when they heard his request, and they said,
“Much good Thick-head can do us in the chase.
He will only bring us bad luck.
He is not a hunter but a scullion and a drudge fit only for the fireside.”
But his mother commanded them to grant the boy’s wish and they had to obey.
So the three brothers set out for the north country, the two older brothers grumbling loudly because they were accompanied by the boy they thought a fool.
The two older brothers had good success in the chase and they killed many animals—deer and rabbits and otters and beavers.
And they came home bearing a great quantity of dried meat and skins.
They each thought, “Now we have begun to prove our prowess to the Chief, and if we succeed as well next year when the hunter’s moon comes again, one of us will surely win his daughter when she is old enough to marry.”
But all the youngest boy brought home as a result of his journey into the game country was a large Earth-Worm as thick as his finger and as long as his arm.
It was the biggest Earth-Worm he had ever seen.
He thought it a great curiosity as well as a great discovery, and he was so busy watching it each day that he had no time to hunt.
When he brought it home in a box, his brothers said to their mother,
“What did we tell you about Thick-head?
He has now surely proved himself a fool.
He has caught only a fat Earth-Worm in all these weeks.”
And they noised it abroad in the village and all the people laughed loudly at the simpleton, until “Thick-head’s hunt” became a by-word in all the land.
But the boy’s mother only smiled and said,
“He will surprise them all yet.”
The boy kept the Earth-Worm in a tiny pen just outside the door of his home.
One day a large Duck came waddling along, and sticking her bill over the little fence of the pen she quickly gobbled up the Worm.
The boy was very angry and he went to the man who owned the Duck, and said,
“Your Duck ate up my pet Worm.
I want my Worm.
The man offered to pay him whatever price he asked, but the boy said, “I do not want your price.
I want my Worm.”
But the man said, “How can I give you your Worm when my Duck has eaten it up?
It is gone for ever.”
And the boy said, “It is not gone. It is in the Duck’s belly.
So I must have the Duck.”
Then to avoid further trouble the man gave Thick-head the Duck, for he thought to himself, “What is the use of arguing with a fool.”
The boy took the Duck home and kept it in a little pen near his home with a low fence around it.
And he tied a great weight to its foot so that it could not fly away.
He was quite happy again, for he thought, “Now I have both my Worm and the Duck.”
But one day a Fox came prowling along looking for food.
He saw the fat Duck tied by the foot in the little pen.
And he said, “What good fortune!
There is a choice meal for me,” and in a twinkling he was over the fence.
The Duck quacked and made a great noise, but she was soon silenced.
The Fox had just finished eating up the Duck when the boy, who had heard the quacking, came running out of the house.
The Fox was smacking his lips after his good meal, and he was too slow in getting away.
The boy fell to beating him with a stout club and soon killed him and threw his body into the yard behind the house.
And he thought,
“That is not so bad.
Now I have my Worm and the Duck and the Fox.”
That night an old Wolf came through the forest in search of food.
He was very hungry, and in the bright moonlight he saw the dead Fox lying in the yard.
He pounced upon it greedily and devoured it until not a trace of it was left.
But the boy saw him before he could get away, and he came stealthily upon him and killed him with a blow of his axe.
“I am surely in good luck,” he thought, “for now I have the Worm and the Duck and the Fox and the Wolf.”
But the next day when he told his brothers of his good fortune and his great skill, they laughed at him loudly and said, “Much good a dead Wolf will do you.
Before two days have passed it will be but an foul-smelling thing and we shall have to bury it deep.
You are indeed a great fool.”
The boy pondered for a long time over what they had said, and he thought, “Perhaps they are right.
The dead Wolf cannot last long. I will save the skin.”
So he skinned the Wolf and dried the skin and made a drum from it.
For the drum was one of the few musical instruments of the Indians in those old times, and they beat it loudly at all their dances and festivals.
The boy beat the drum each evening, and made a great noise, and he was very proud because he had the only drum in the whole village.
One day the Chief sent for him and said to him, “I want to borrow your drum for this evening.
I am having a great gathering to announce to all the land that my daughter is now of age to marry and that suitors may now seek her hand in marriage.
But we have no musical instruments and I want your drum, and I myself will beat it at the dance.”
So Thick-head brought his drum to the Chief’s house, but he was not very well pleased, because he was not invited to the feast, while his brothers were among the favoured guests.
And he said to the Chief,
“Be very careful.
Do not tear the skin of my drum, for I can never get another like it.
My Worm and my Duck and my Fox and my Wolf have all helped to make it.”
The next day he went for his drum.
But the Chief had struck it too hard and had split it open so that it would now make no sound and it was ruined beyond repair.
He offered to pay the boy a great price for it, but the boy said, “I do not want your price.
I want my drum.
Give me back my drum, for my Worm and the Duck and the Fox and the Wolf are all in it.”
The Chief said, “How can I give you back your drum when it is broken?
It is gone for ever.
I will give you anything you desire in exchange for it.
Since you do not like the price I offer, you may name your own price and you shall have it.”
And the boy thought to himself, “Here is a chance for good fortune.
Now I shall surprise my brothers.”
And he said, “Since you cannot give me my drum, I will take your daughter in marriage in exchange.”
The Chief was much perplexed, but he had to be true to his word.
So he gave his daughter to Thick-head, and they were married, and the girl brought him much treasure and they lived very happily.
And his brothers were much amazed and angered because they had failed.
But his mother said,
“I told you he was wiser than you and that he would outwit you yet although you called him Thick-head and fool.
For the forest fairy said it to me at his birth.”

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Taxi Service in Delhi
Exploring Delhi by taxi is a convenient and popular way to navigate the city and visit its various attractions. Delhi, the capital of India, is a bustling metropolis with a rich history, vibrant culture, and numerous landmarks. Here are some places you can explore in Delhi by taxi:

1. Red Fort (Lal Qila): Start your journey by visiting the iconic Red Fort, a UNESCO World Heritage Site. Explore the magnificent architecture of this historic fort, which was the residence of Mughal emperors.
2. Jama Masjid: Located near the Red Fort, Jama Masjid is one of the largest and most renowned mosques in India. Admire its stunning architecture and enjoy panoramic views of Delhi from its minarets.
3. Qutub Minar: Visit the Qutub Minar complex, another UNESCO World Heritage Site. The main attraction is the towering Qutub Minar, a medieval Islamic monument with intricate carvings.
4. Humayun's Tomb: Explore the beautiful Humayun's Tomb, a mausoleum built in the 16th century and considered a precursor to the Taj Mahal. It is surrounded by lush gardens and showcases stunning Mughal architecture.
5. India Gate: Take a taxi ride to India Gate, a prominent war memorial located in the heart of Delhi. Pay tribute to Indian soldiers and enjoy the open green space around the monument.
6. Lotus Temple: Visit the Lotus Temple, a Bahá'í House of Worship known for its unique lotus-shaped architecture. Enjoy the tranquil atmosphere and spend some time in meditation or reflection.
7. Akshardham Temple: Explore the grandeur of the Akshardham Temple, a modern Hindu temple complex known for its exquisite architecture, intricate carvings, and engaging exhibitions.
8. Chandni Chowk: Dive into the bustling streets of Chandni Chowk in Old Delhi, known for its vibrant markets, narrow lanes, and delicious street food. Experience the energy and shop for textiles, spices, and more.
9. National Museum: If you're interested in Indian art, history, and culture, the National Museum is worth a visit. It houses a vast collection of artifacts, including sculptures, paintings, and archaeological finds.
10. Lodhi Gardens: Enjoy a peaceful retreat at Lodhi Gardens, a serene green space dotted with historical tombs and beautiful landscapes. It's an ideal place for a leisurely stroll or a picnic.

When exploring Delhi by taxi, it's advisable to plan your itinerary in advance to optimize your time. Choose a reputable taxi service, negotiate the fare or use the meter, and communicate your desired destinations to the driver clearly. Consider the traffic conditions, especially during peak hours, to allow sufficient time for travel.
Remember to carry a city map or use a navigation app to track your route and ensure you're heading in the right direction. Delhi can be crowded and chaotic at times, so patience and awareness are essential while traveling by taxi.
Enjoy your exploration of Delhi's rich history, cultural treasures, and vibrant atmosphere!
How To Book Taxi in Delhi
Booking a taxi in Delhi is a relatively straightforward process, and there are several options available to do so. Here are a few common methods to book a taxi in Delhi:

1. Online Taxi Aggregators: There are several popular online taxi aggregator platforms available in Delhi, such as GTC Cabs, Uber and Ola. You can book a taxi using their respective mobile apps or websites. Follow these steps:

• Download the app from your smartphone's app store or visit the official website.
• Sign up or create an account if you're a new user.
• Enter your pickup location and destination.
• Choose the type of cab you prefer (e.g., hatchback, sedan, or SUV).
• Review the estimated fare and confirm the booking.
• You can track the taxi's location and estimated arrival time through the app.

1. Dedicated Taxi Company Websites: Many taxi companies in Delhi have their own websites through which you can book a taxi. Some popular taxi services in Delhi include GTC Cabs, Meru Cabs, Mega Cabs, and Easy Cabs. Visit their websites and follow the booking instructions provided.
2. Phone Booking: If you prefer the traditional method, you can book a taxi by calling the taxi service directly. Look for the contact information of the preferred taxi service in Delhi and dial their customer support or booking hotline. Provide your pickup location, destination, and any other necessary details as requested by the operator.
3. Hotel Concierge: If you are staying at a hotel in Delhi, the hotel concierge can assist you in booking a taxi. They can provide you with reliable taxi services and arrange the booking on your behalf. Simply approach the concierge desk, inform them of your travel plans, and they will handle the rest.

When booking a taxi in Delhi, it's important to keep the following considerations in mind:

• Specify your pickup location clearly, including landmarks or nearby points of reference, to ensure the taxi driver can find you easily.
• Communicate your destination clearly to the taxi driver and confirm that they understand where you want to go.
• Verify the fare and any additional charges before confirming the booking to avoid any surprises.
• If possible, carry a map or use a navigation app on your smartphone to track the route and ensure you are heading in the right direction.
• Consider the time of day and traffic conditions, especially during peak hours, to allow for sufficient travel time.

Remember to prioritize your safety and only book taxis from reputable and licensed services.
Best Taxi Service in Delhi
There are several reputable taxi services in Delhi, and the "best" service can vary based on individual preferences and requirements. However, here are a few well-known and reliable taxi services in Delhi that you can consider:

1. GTC Cabs: GTC Cabs is a trusted taxi service in Delhi with a fleet of well-maintained vehicles. They provide 24/7 service, including airport transfers, and prioritize customer safety and comfort.
2. Uber: Uber is a popular and widely used taxi service in Delhi. Their app-based platform allows you to book a ride conveniently, track your driver's location, and make cashless payments.
3. Ola Cabs: Ola is another major player in the taxi service industry in Delhi. Similar to Uber, Ola provides a user-friendly app that enables you to book rides, select the type of vehicle, and pay electronically.
4. Meru Cabs: Meru Cabs is a well-established taxi service known for its professional drivers and reliable service. They offer a range of vehicle options and can be booked through their website or app.
5. Easy Cabs: Easy Cabs is a popular choice for taxi services in Delhi. They offer competitive fares, well-trained drivers, and a straightforward booking process through their app or website.

When selecting a taxi service, consider factors such as safety, reliability, availability, customer reviews, and fare transparency. It can be helpful to compare prices and read customer feedback to make an informed decision based on your specific needs.
Please note that while I provide information based on general knowledge, it's always a good idea to check the current offerings, availability, and customer reviews of each taxi service directly through their websites or apps to ensure the most up-to-date information.

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THE BIRD WHOSE WINGS MADE THE WIND
(MICMAC: , Legends of the Micmacs, )
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An Indian family resided on the sea-shore.
They had two sons, the oldest of whom was married and had a family of small children. They lived principally by fishing, and their favorite food was eels.
Now it came to pass at a certain time that the weather was so stormy they could not fish.
The wind blew fiercely night and day, and they were greatly reduced by hunger.
Finally the old father told his boys to walk along the shore, and perhaps they might find a fish that had floated ashore, as sometimes happened.
So one of the young men started off to try his luck in this line; when he reached a point where the wind blew so fiercely that he could hardly stand against it, he saw the cause of all the trouble.
At the end of the point there was a ledge of rocks, called Rocky Point, extending far out; at low water the rocks were separated from one another by the shallow water, but were nearly all covered when the tide was in.
On the farthest rock a large bird, the storm-king, was standing, flapping his wings and causing all the trouble by the wind he raised.
The Indian planned to outwit him.
He called to the big bird, and addressing him as "my grandfather," said, "Are you cold?"
He answered, "No."
The man replied, "You are cold; let me carry you ashore on my back."
"Do so," was the answer.
So the man waded over to the rock on which the bird was sitting, took him on his back, and carefully carried him from rock to rock, wading over the intervening spaces of shoal water.
In going down the last rock, he stumbled on purpose, but pretended that it was an accident; and the poor old bird fell and broke one of his wings.
The man seemed very sorry, and immediately proceeded to set the bone and bind up the wing.
He then directed the old fellow to keep quiet and not move his wings until the wounded one healed.
He now inquired if it pained him much, and was told that it did not.
"Remain there and I will visit you again soon, and bring you some food."
He now returned home, and found that the wind had all died away; there was a dead calm, so that before long they were supplied with a great abundance of food, as the eels were plenty and easily taken.
But there can be too much even of a good thing.
Calm weather continued for a succession of days, causing the salt water to be covered with a sort of scum.
The Indians say it is the result of sickness and vomiting among the larger fish; this scum prevents the fishermen from seeing into the water, and consequently is adverse to eel-spearing.
This took place on the occasion referred to, and so they sought for a remedy.
The big bird was visited and his wing examined.
It was sufficiently recovered to admit of motion, and he was told to keep both his wings going, but that the motion must be steady and gentle.
This produced the desired effect.

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THE BIRD TRIBES
A Cherokee Legend
Winged creatures of all kinds are classed under the generic term of aninâ'hilidâ'hï (flyers). Birds are called, alike in the singular and plural, tsi'skwa, the term being generally held to exclude the domestic fowls introduced by the whites.
When it is necessary to make the distinction they are mentioned, respectively, as inägëhï (living in the woods), and uluñni'ta (tame).
The robin is called tsiskwa'gwä, a name which can not be analyzed, while the little sparrow is called tsikwâ'yä (the real or principal bird), perhaps, in accord with a principle in Indian nomenclature, on account of its wide distribution.
As in other languages, many of the bird names are onomatopes, as wa`huhu' (the screech owl), u'guku' (the hooting owl), wagulï' (the whippoorwill), kâgû (the crow), gügwë' (the quail), huhu (the yellow mocking-bird), tsï'kïlï' (the chickadee), sa'sa' (the goose).
The turtledove is called gulë'-diska`nihï' (it cries for acorns), on account of the resemblance of' it cry to the sound of the word for acorn. (gulë')
The meadowlark is called näkwïsï' (star), on account of the appearance of its tail when spread out as it soars.
The nuthatch (Sitta carolinensis) is called tsulie'na (deaf), and is supposed to be without bearing, possibly on account of its fearless disregard for man's presence.
Certain diseases are diagnosed by the doctors as due to birds, either revengeful bird ghosts, bird feathers about the house, or bird shadows falling upon the patient from overhead.
The eagle (awâ'hïlï) is the great sacred bird of the Cherokee, as of nearly all our native tribes, and figures prominently in their ceremonial ritual, especially in all things relating to war.
The particular species prized was the golden or war eagle (Aquila chrsætus), called by the Cherokee the pretty-feathered eagle, on account of its beautiful tail feathers, white, tipped with black, which were in such great demand for decorative and ceremonial purposes that among the western tribes a single tail was often rated as equal in value to a horse.
Among the Cherokee in the old times the killing of an eagle was an event which concerned the whole settlement, and could be undertaken only by the professional eagle killer, regularly chosen for the purpose on account of his knowledge of the prescribed forms and the prayers to be said afterwards in order to obtain pardon for the necessary sacrilege, and thus ward off vengeance from the tribe.
It is told of one man upon the reservation that having deliberately killed an eagle in defiance of the ordinances he was constantly haunted by dreams of fierce eagles swooping down upon him, until the nightmare was finally exercised after a long course of priestly treatment. In 1890 there was but one eagle killer remaining among the East Cherokee.
It does not appear that the eagle was ever captured alive as among the plains tribes.
The eagle must be killed only in the winter or late fall after the crops were gathered and the snakes had retired to their dens.
If killed in the summertime a frost would come to destroy the corn, while the songs of the Eagle dance, when the feathers were brought home, would so anger the snakes that they would become doubly dangerous.
Consequently the Eagle songs were never sung until after the snakes had gone to sleep for the winter.
When the people of a town had decided upon an Eagle dance the eagle killer was called in, frequently from a distant settlement, to procure the feathers for the occasion.
He was paid for his services from offerings made later at the dance, and as the few professionals guarded their secrets carefully from outsiders their business was a quite profitable one.
After some preliminary preparation the eagle killer sets out alone for the mountains, taking with him his gun or bow and arrows.
Having reached the mountains, he goes through a vigil of prayer and fasting, possibly lasting four days, after which he hunts until he succeeds in killing a deer.
Then, placing the body in a convenient exposed situation upon one of the highest cliffs, he conceals himself near by and begins to sing in a low undertone the songs to call down the eagles from the sky.
When the eagle alights upon the carcass, which will be almost immediately if the singer understands his business, he shoots it, and then standing over the dead bird, he addresses to it a prayer in which he begs it not to seek vengeance upon his tribe, because it is not a Cherokee, but a Spaniard (Askwa'nï) that has done the deed.
The selection of such a vicarious victim of revenge is evidence at once of the antiquity of the prayer in its present form and of the enduring impression which the cruelties of the early Spanish adventurers made upon the natives.
The prayer ended, he leaves the dead eagle where it fell and makes all haste to the settlement, where the people are anxiously expecting his return.
On meeting the first warriors he says simply, A snowbird has died, and passes on at once to his own quarters, his work being now finished.
The announcement is made in this form in order to insure against the vengeance of any eagles that might overhear, the little snowbird being considered too insignificant a creature to be dreaded.
Having waited four days to allow time for the insect parasites to leave the body, the hunters delegated for the purpose go out to bring in the feathers.
On arriving at the place they strip the body of the large tail and wing feathers, which they wrap in a fresh deerskin brought with them, and then return to the settlement, leaving the body of the dead eagle upon the ground, together with that of the slain deer, the latter being intended as a sacrifice to the eagle spirits.
On reaching the settlement, the feathers, still wrapped in the deerskin, are hung up in a small, round hut built for this special purpose near the edge of the dance ground (detsänûñ'lï) and known as the place where the feathers are kept, or feather house.
Some settlements had two such feather houses, one at each end of the dance ground.
The Eagle dance was held on the night of the same day on which the feathers were brought in, all the necessary arrangements having been made beforehand. In the meantime, as the feathers were supposed to be hungry after their journey, a dish of venison and corn was set upon the ground below them and they were invited to eat.
The body of a flax bird or scarlet tanager (Piranga rubra) was also hung up with the feathers for the same purpose.
The food thus given to the feathers was disposed of after the dance, as described in another place.
The eagle being regarded as a great ada'wehï, only the greatest warriors and those versed in the sacred ordinances would dare to wear the feathers or to carry them in the dance. Should any person in the settlement dream of eagles or eagle feathers he must arrange for an Eagle dance, with the usual vigil and fasting, at the first opportunity; otherwise some one of his family will die.
Should the insect parasites which infest the feathers of the bird in life get upon a man they will breed a skin disease which is sure to develop, even though it may be latent for years.
It is for this reason that the body of the eagle is allowed to remain four days upon the ground before being brought into the settlement.
The raven (kâ'länû) is occasionally seen in the mountains, but is not prominent in folk belief, excepting in connection with the gruesome tales of the Raven Mocker (q. v.).
In former times its name was sometimes assumed as a war title.
The crow, so prominent in other tribal mythologies, does not seem to appear in that of the Cherokee.
Three varieties of owls are recognized, each under a different name, viz tskïlï', the dusky horned owl (Bubo virginianus saturatus); u'guku', the barred or hooting owl (Syrnium nebulosum), and wa`huhu', the screech owl (Megascops asio).
The first of these names signifies a witch, the others being onomatopes.
Owls and other night-crying birds are believed to be embodied ghosts or disguised witches, and their cry is dreaded as a sound of evil omen.
If the eyes of a child be bathed with water in which one of the long wing or tail feathers of an owl has been soaked, the child will be able to keep awake all night.
The feather must be found by chance, and not procured intentionally for the purpose.
On the other hand, an application of water in which the feather of a blue jay, procured in the same way, has been soaked will make the child an early riser.
The buzzard (sulï') is said to have had a part in shaping the Earth, as was narrated in the genesis myth.
It is reputed to be a doctor among birds, and is respected accordingly, although its feathers are never worn by ball players, for fear of becoming bald. Its own baldness is accounted for by a vulgar story.
As it thrives upon carrion and decay, it is held to be immune from sickness, especially of a contagious character, and a small quantity of its flesh eaten, or of the soup used as a wash, is believed to be a sure preventive of smallpox, and was used for this purpose during the smallpox epidemic among the East Cherokee in 1866.
According to the Wahnenauhi manuscript, it is said also that a buzzard feather placed over the cabin door will keep out witches.
In treating gunshot wounds, the medicine is blown into the wound through a tube cut from a buzzard quill and some of the buzzard's down is afterwards laid over the spot.
There is very little concerning hawks, excepting as regards the great mythic hawk, the Tlä'nuwä'. The tlä'nuwä' usdi', or little tlä'nuwä,) is described as a bird about as large as a turkey and of a grayish blue color, which used to follow the flocks of wild pigeons, flying overhead and darting down occasionally upon a victim, which it struck and killed with its sharp breast and ate upon the wing, without alighting.
It is probably the goshawk (Astur atricapillus).
The common swamp gallinule, locally known as mud hen or didapper (Gallinula galeata), is called diga'gwanï' (lame or crippled), on account of its habit of flying only for a very short distance at a time.
In the Diga'gwanï dance the performers sing the name of the bird and endeavor to imitate its halting movements.
The dagûl`kû, or white-fronted goose (Anser albifrons) appears in connection with the myth of the origin of tobacco.
The feathers of the tskwâyï, the great white heron or American egret (Herodias egretta), are worn by ball players, and this bird probably the swan whose white wing was used as a peace emblem in ancient times.
A rare bird said to have been seen occasionally upon the reservation many years ago was called by the curious name of nûñdä-dikanï', it looks at the sun, sun-gazer.
It is described as resembling a blue crane, and may possibly have been the Floridus cerulea, or little blue heron.
Another infrequent visitor, which sometimes passed over the mountain country in company with flocks of wild geese, was the gu'wisguwï', so called from its cry.
It is described as resembling a large snipe, with yellow legs and feet unwebbed, and is thought to visit Indian Territory at intervals. It is chiefly notable from the fact that the celebrated chief John Ross derives his Indian name, Gu'wisguwï', from this bird, the name being perpetuated in Cooweescoowee district of the Cherokee Nation in the West.
Another chance visitant, concerning which there is much curious speculation among the older men of the East Cherokee, was called tsun'digwûntsu'`gï or tsun'digwûn'tskï, forked, referring to the tail.
It appeared but once, for a short season, about forty years ago, and has not been seen since.
It is said to have been pale blue, with red in places, and nearly the size of a crow, and to have had a long forked tail like that of a fish.
It preyed upon hornets, which it took upon the wing, and also feasted upon the larva in the nests.
Appearing unexpectedly and as suddenly disappearing, it was believed to be not a bird but a transformed red-horse fish (Moxostoma, Cherokee âligä'), a theory borne out by the red spots and the long, forked tail.
It is even maintained that about the time those birds first appeared some hunters on Oconaluftee saw seven of them sitting on the limb of a tree and they were still shaped like a red-horse, although they already had wings and feathers.
It was undoubtedly the scissor-tail or swallow-tailed flycatcher (Milvulus forficatus), which belongs properly in Texas and the adjacent region, but strays occasionally into the eastern states.
On account of the red throat appendage of the turkey, somewhat resembling the goitrous growth known in the South as kernels (Cherokee, dule'tsï), the feathers of this bird are not worn by ball players, neither is the neck allowed to be eaten by children or sick persons, under the fear that a growth of kernels would be the result.
The meat of the ruffed grouse, locally known as the pheasant (Bonasa umbellus), is taboo to a pregnant woman, because this bird hatches a large brood, but loses most of them before maturity.
Under a stricter construction of the theory this meat is forbidden to a woman until she is past child bearing.
The redbird, tatsu'hwä, is believed to have been originally the daughter of the Sun (see the story).
The huhu, or yellow mockingbird, occurs in several stories.
It is regarded as something supernatural, possibly on account of its imitative powers, and its heart is given to children to make them quick to learn.
The chickadee (Parus carolinensis), and the tufted titmouse, (Parus bicolor), utsu'`gï, or u'stûtï, are both regarded as news bringers, but the one is venerated as a truth teller while the other is scoffed at as a lying messenger, for reasons which appear in the story of Nûñyunu'wï (q. v.).
When the tsïkïlilï' perches on a branch near the house and chirps its song it is taken as an omen that an absent friend will soon be heard from or that a secret enemy is plotting mischief.
Many stories are told in confirmation of this belief, among which may be instanced that of Tom Starr, a former noted outlaw of the Cherokee Nation of the West, who, on one occasion, was about to walk unwittingly into an ambush prepared for him along a narrow trail, when he heard the warning note of the tsïkïlilï', and, turning abruptly, ran up the side of the ridge and succeeded in escaping with his life, although hotly pursued by his enemies.