482 MYTHS OF THE CHEROKEE [kth.ann.19 



refused or returned and tlie marriage Cduld not take place, however willing the girl 

 might he. The young man usnally ijelected a friend to act as go-between with the 

 giri's family, and in all tribes — as now in the West — the result seems to have been 

 largely at the disposal of her brother, who continued to exercise some supervision 

 and claim over her even after her marriage. 



Lawson's statement concerning the eastern Carolina tribes in 1700 will hold almost 

 equally good to-day in any part of the West: "As for the Indian marriages, I have 

 read and heard of a great deal of form and ceremony used, which I never saw; nor 

 yet could learn in the time I ha\'e been amongst them any otherwise than I shall here 

 give you an account of, which is as follows: 



" When any young Indian has a mind for such a girl to his wife, he, or some one 

 for him, goes to the young woman's parents, if living; if not, to her nearest relations, 

 where they make offers of the match betwixt the couple. The relations reply, they 

 will consider of it; which serves for a sufficient answer, till there be a second meeting 

 about the marriage, which is generally brought into debate before all the relations 

 that are old people, on both sides, and sometimes the king with all his great men 

 give their opinions therein. If it be agreed on and the young woman approve 

 thereof — for these savages never give their children in marriage without their own 

 consent — the man pays so much for his wife, and the handsomer she is the greater 

 price she bears" (Historj' of Carolina, pp. 302-303). 



According to Adair, who makes it a little more formal among the Gulf tribes, 

 "When an Indian makes his first address to the young woman he intends to marry, 

 she is obliged by ancient custom to sit by him till he hath done eating and drinking, 

 whether she likes or dislikes him; but afterward she is at her own choice whether 

 to stay or retire" (Hist, Am. Indians, p. 139). 



Would surely die — In Cherokee myth and ritual we frequently meet the idea that 

 one who reveals supernatural secrets will die. Sometimes the idea is reversed, as 

 when the discovery of the nefarious doings of a wizard or conjurer causes his death. 

 The latter belief has its parallel in Europe. 



Smooth as a pumpkin — This is the rendering of the peculiar tautologic Cherokee 

 expression, i'ya iya'-tawi'skcuje — ttvivi'xkfige i'ya-iyu'sH, literall}', "pumpkin, of pump- 

 kin smoothness — smooth like a pumpkin." The rendering is in line with the repe- 

 tition in such children's stories as that of "The House that Jack Built," but the 

 translation fails to convey the amusing sound effect of the original. 



A large turtle — This incident occurs also in number 83, "Tsuwe'nahl." 



A horse — Although the reference to the horse must be considered a more modern 

 interpolation it may easily date back two centuries, or possibly even to De Soto's expe- 

 dition in 1540. Among the plains tribes the horse quickly became so essential a part 

 of Indian life that it now enters into their whole social and mythic system. 



The bracelets were S'nahes — The same concept ajjpears also in mimber 63, "Uiit- 

 saiyl'," when the hero visits his father, the Thunder god. 



85. The haunted whirlpool (p. .347) : This legend was related by an East Cher- 

 okee known to the whites as Knotty Tom. For a description of the whirlpool rapids 

 known as The Suck, see notes under number 63, " Uiitsaiyi', the Gambler." 



86. Y.\HUL.\ (p. 347): This fine myth was obtained in the Territory from Wafford, 

 who had it from his uncle, William Scott, a halfbreed who settled upon Yahoola 

 creek shortly after the close of the Revcjlution. Scott claimed to have heard the 

 bells and the songs, and of the story itself Wafford said, "I've heard -t so often and so 

 much that I'm inclined to believe it." It has its explanation in the beliefs connected 

 with the Xunn^'hl (see number 78 and notes), in whom Watford had firm faith. 



Yahula — This is a rather frequent Cherokee personal name, but seems to be of 

 Creek origin, having reference to the song used in the "black drink" or "busk" 

 ceremony of that tribe, and the songs which the lost trader used to sing may have 

 been those of that ceremony. See the glossary. 



