Native American Plant Myths - Catgut or Devil's Shoestring (Tephrosia)

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral History recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The catgut or devil's shoestring (Tephrosia) is called distai'yi, "they are tough," in allusion to its stringy roots, from which Cherokee women prepare a decoction with which to wash their hair in order to impart to it the strength and toughness of the plant, while a preparation of the leaves is used by ballplayers to wash themselves in order to toughen their limbs. To enable them to spring quickly to their feet if thrown to the ground, the players bathe their limbs also with a decoction of the small rush (Juncus tenuis), which, they say, always recovers its erect position, no matter how often trampled down. 

The white seeds of the viper's bugloss (Echium vulgare) were formerly used in many important ceremonies the purpose was to look into the future, but have now been superseded by the ordinary glass beads of the traders. 

The culver root (Leptandra) is used in love conjurations, the omen being taken from the motion of the root when held in the hand. The campion (Silene stellata), locally known as "rattlesnake's master," is called ganidawâ'ski, "it disjoints itself," because the dried stalk is said to break off by joints, beginning at the top. 

As among the white mountaineers, the juice is held to be a sovereign remedy for snake bites, and it is even believed that the deadliest snake will flee from one who carries a small portion of the root in his mouth.

Native American Plant Myths - Burning Laurel Brings Cold Weather

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The laurel, in its two varieties, large and small (Rhododendron and Kalmia, or "ivy"), is much used for spoons and combs, on account of its close grain, as also in medicine, but is never burned, as it is believed that this would bring on cold weather, and would destroy the medicinal virtues of the whole species. The reason given is that the leaves, when burning, make a hissing sound suggestive of winter winds and falling snow. 

When the doctor is making up a compound in which any part of the laurel is an ingredient, great precautions are taken to prevent the leaves or twigs falling in the fire, as this would render the decoction worthless. 

Native American Plant Myths - Wild Parsnips to end life of victim

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The poisonous wild parsnip (Peucedanum?) bears an unpleasant reputation on account of its frequent use in evil spells, especially those intended to destroy the life of the victim. 

In one of these conjurations seven pieces of  root are laid upon one hand and rubbed gently with the other, the omen being taken from the position of the pieces when the hand is removed.

It is said also that poisoners mix it secretly with the food of their intended victim, when, if he eats, he soon becomes drowsy, and, unless kept in motion until the effect wears off, falls asleep, never to wake again. 

Suicides are said to eat it to procure death. Before starting on a journey a small piece of the root is sometimes chewed and blown upon the body to prevent sickness, but the remedy is almost as bad as the disease, for the snakes are said to resent the offensive smell by biting the one who carries it. 

In spite of its poisonous qualities, a decoction of the root is much used for steaming patients in the sweat bath, the idea seeming to be that the smell drives away the disease spirits.

Native American Plant Myths - Shelter under a Basswood in a Lightening Storm

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The linn or basswood (Tilia) is believed never to be struck by lightning, and the hunter caught in one of the frequent thunderstorms of the southern mountains always seeks its shelter. From its stringy bark are twisted the hunting belts worn about the waist. 

Native American Plant Myths - Do not sleep beside a Sourwood Fire

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

Sourwood (Oxydendrum) is used by the hunters for barbecue sticks to roast meat before the fire, on account of the acid flavor of the wood, which they believe to be thus communicated to the meat. 

Spoons and combs are also carved from the wood, but it is never burned, from an idea that lye made from the ashes will bring sickness to those who use it in preparing their food. 

It is said also that if one should sleep beside a fire containing sourwood sticks the sourwood "will barbecue him," which may possibly mean that he will have hot or feverish pains thereafter.

Native American Plant Myths - Cherokees & the Vegetable Kingdom

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The Cherokee have always been an agricultural people, and their old country is a region of luxuriant flora, with tall trees and tangled undergrowth on the slopes and ridges, and myriad bright-tinted blossoms and sweet wild fruits along the running streams. 

The vegetable kingdom consequently holds a far more important place in the mythology and ceremony of the tribe than it does among the Indians of the plains and arid sage deserts of the West, most of the beliefs and customs in this connection centering around the practice of medicine, as expounded by priests and doctors in every settlement. 

Generally it is held that the plant world is friendly to humans, and constantly at the willing service of the doctors to counteract the jealous hostility of the animals. 

The sacred formulas contain many curious instructions for the gathering and preparation of the medicinal roots and barks, which are selected chiefly in accordance with the theory of correspondences.

Native American Plant Myths - Cherokees & Cedar Trees

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The division of trees into evergreen and deciduous is accounted for by a myth according to which the loss of their leaves in winter time is a punishment visited upon the latter for their failure to endure an ordeal to the end. 

With the Cherokee, as with nearly all other tribes east and west, the cedar is held sacred above other trees. The reasons for this reverence are easily found in its ever-living green, its balsamic fragrance, and the beautiful color of its fine-grained wood, unwarping and practically undecaying. 

The small green twigs are thrown upon the fire as incense in certain ceremonies, particularly to counteract the effect of asgina dreams, as it is believed that the anisgi'na or malevolent ghosts can not endure the smell; but the wood itself is considered too sacred to be used as fuel. 

In the war dance, the scalp trophies, stretched on small hoops, were hung upon a cedar sapling and decorated for the occasion. 

According to a myth the red color comes originally from the blood of a wicked magician, whose severed head was hung at the top of a tall cedar. The story was probably nearly identical with one still existing among the Yuchi, former neighbors of the Cherokee. According to the Yuchi myth, a malevolent magician disturbed the daily course of the sun until at last two brave warriors sought him out and killed him in his cave. They cut off his head and brought it home with them to show to the people, but it continued still alive. To make it die they were advised to tie it in the top most branches of a tree. This they did, trying one tree after another, but each morning the head was found at the foot of the tree and still alive. At last they tied it in a cedar, and there the head remained until it was dead, while the blood slowly trickling down along the trunk gave the wood its red color, and henceforth the cedar was a "medicine" tree.

Native American Plant Myths - Tobacco & the Cherokee & Iroquois Tribes

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

Tobacco was used as a sacred incense or as the guarantee of a solemn oath in nearly every important function--in binding the warrior to take up the hatchet against the enemy, in ratifying the treaty of peace, in confirming sales or other engagements, in seeking omens for the hunter, in driving away witches or evil spirits, and in regular medical practice. 

It was either smoked in the pipe or sprinkled upon the fire, never rolled into cigarettes, as among the tribes of the Southwest, neither was it ever smoked for the mere pleasure of the sensation. Of late years white neighbors have taught the Indians to chew it, but the habit is not aboriginal. 

It is called tsâlû, a name which has lost its meaning in the Cherokee language, but is explained from the cognate Tuscarora, in which charhû', "tobacco," can still be analyzed as "fire to hold in the mouth," showing that the use is as old as the knowledge of the plant. 

The tobacco originally in use among the Cherokee, Iroquois, and other eastern tribes was not the common tobacco of commerce (Nicotiana tabacum), but was introduced from the West Indies, but the Nicotiana rustica, or wild tobacco, now distinguished by the Cherokee as tsâl-agayûñ'li, "old tobacco," and by the Iroquois as "real tobacco." 

The cardinal flower (Lobelia), mullein (Verbascum), and one or two related species are called tsâliyu'sti, "like tobacco," on account of their general resemblance to it in appearance, but they were never used in the same way.

Native American Plant Myths - A Thorn that Multiplies in Human Flesh

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

One variety of brier (Smilax) is called di`nû'ski, "the breeder," from a belief that a thorn of it, if allowed to remain in the flesh, will breed others in a day or two.

Native American Plant Myths - Sticker Plants

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

 Almost all varieties of burs, from the Spanish needle up to the cocklebur and Jimsonweed, are classed together under the generic name of u'nistilûn'isti, which may be freely rendered as "stickers." From their habit of holding fast to an object they may happen to touch, they are believed to have an occult power for improving the memory and inducing stability of character. 

Very soon after a child is born, one of the smaller species, preferably the Lespedeza repens, is beaten up and a portion is put into a bowl of water taken from a fall or cataract, where the stream makes a constant noise. This is given to the child to drink on four successive days, with the intention of making him quick to learn and retain in memory anything once heard. The noise of the cataract from which the water is taken is believed to be the voice of Yûñwi Gûnahi'ta, the "Long Man," or river god, teaching lessons which the child may understand, while the stream itself is revered for its power to seize and hold anything cast upon its surface. 

A somewhat similar ceremony is sometimes used for adults, but in this case the matter is altogether more difficult, as there are tabus for four or seven days, and the mind must be kept fixed upon the purpose of the rite throughout the whole period, while if the subject so far forgets himself as to lose his temper in that time he will remain of a quarrelsome disposition forever after. 

Native American Plant Myths - Mistletoe is surely married

 

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) who was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The Indians are close observers, and some of their plant names are peculiarly apt. Thus the mistletoe, which never grows alone, but is found always with its roots fixed in the bark of some supporting tree or shrub from which it draws its sustenance, is called by a name which signifies "it is married" (uda'`li).

Native American Plant Myths - Violet heads off

 

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) who was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The Indians are close observers, and some of their plant names are peculiarly apt. 

The violet is still called by a plural name, dinda'skwate'ski, "they pull each other's heads off," showing that the Cherokee children have discovered a game not unknown among our own. 

Native American Plant Myths - Safety Belts of basswood

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) who was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The linn or basswood (Tilia) is believed never to be struck by lightning, and the hunter caught in one of the frequent thunderstorms of the southern mountains always seeks its shelter. From its stringy bark are twisted the hunting belts worn about the waist. 

Native American Plant Myths - Corn & Job's Tears

 

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau of American Ethnology. Washington Government Printing Office 1902  Oral History recorded by James Mooney (1861-1921) who was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The Indians are close observers, and some of their plant names are peculiarly apt. 

The bear-grass (Eryngium), with its long, slender leaves like small blades of corn, is called salikwâ'yi, "greensnake," and the larger grass known as Job's tears, on account of its glossy, rounded grains, which the Indian children use for necklaces, is called sel-utsi', "the mother of corn." 

Native American Plant Myths - Venus' flytrap is chewed by the fisherman

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The root of the rare plant known as Venus' flytrap (Dionæa), which has the remarkable property of catching and digesting insects which alight upon it, is chewed by the fisherman and spit upon the bait that no fish may escape him, and the plant is tied upon the fish trap for the same purpose.

Native American Plant Myths - Burning Laurel Brings on Winter

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The laurel, in its two varieties, large and small (Rhododendron and Kalmia, or "ivy"), is much used for spoons and combs, on account of its close grain, as also in medicine, but is never burned, as it is believed that this would bring on cold weather, and would destroy the medicinal virtues of the whole species. The reason given is that the leaves, when burning, make a hissing sound suggestive of winter winds and falling snow. When the doctor is making up a compound in which any part of the laurel is an ingredient, great precautions are taken to prevent the leaves or twigs falling in the fire, as this would render the decoction worthless. Sassafras is tabued as fuel among the Cherokee, as also among their white neighbors, perhaps for the practical reason that it is apt to pop out of the fire when heated and might thus set the house on fire.

Native American Plant Myths - The Priest chews the Root of a Plant having Spirals

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The root of a plant called unatlûñwe'hitû, "having spirals," is used in conjurations designed to predispose strangers in favor of the subject. The priest "takes it to water"--i. e., says certain prayers over it while standing close to the running stream, then chews a small piece and rubs and blows it upon the body and arms of the patient, who is supposed to be about to start upon a journey, or to take part in a council, with the result that all who meet him or listen to his words are at once pleased with his manner and appearance, and disposed to give every assistance to his projects.

Native American Plant Myths - Thunder & Lightening Never Strike the Linn or Basswood

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) who was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The linn or basswood (Tilia) is believed never to be struck by lightning, and the hunter caught in one of the frequent thunderstorms of the southern mountains always seeks its shelter. From its stringy bark are twisted the hunting belts worn about the waist. Sourwood (Oxydendrum) is used by the hunters for barbecue sticks to roast meat before the fire, on account of the acid flavor of the wood, which they believe to be thus communicated to the meat. Spoons and combs are also carved from the wood, but it is never burned, from an idea that lye made from the ashes will bring sickness to those who use it in preparing their food. 

Native American Plant Myths - The Priest Rubs & Blows

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The root of a plant called unatlûñwe'hitû, "having spirals," is used in conjurations designed to predispose strangers in favor of the subject. The priest "takes it to water"--i. e., says certain prayers over it while standing close to the running stream, then chews a small piece and rubs and blows it upon the body and arms of the patient, who is supposed to be about to start upon a journey, or to take part in a council, with the result that all who meet him or listen to his words are at once pleased with his manner and appearance, and disposed to give every assistance to his projects.

Native American Plant Myths - This Briar is a Breeder

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

One variety of briar (Smilax) is called di`nû'ski, "the breeder," from a belief that a thorn of it, if allowed to remain in the flesh, will breed others in a day or two.

Native American Plant Myths - The Catgut or Devil's Shoestring makes Ballplayers Strong

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The catgut or devil's shoestring (Tephrosia) is called distai'yi, "they are tough," in allusion to its stringy roots, from which Cherokee women prepare a decoction with which to wash their hair in order to impart to it the strength and toughness of the plant, while a preparation of the leaves is used by ballplayers to wash themselves in order to toughen their limbs. 

To enable them to spring quickly to their feet if thrown to the ground, the players bathe their limbs also with a decoction of the small rush (Juncus tenuis), which, they say, always recovers its erect position, no matter how often trampled down. 

Native American Plant Myths - Flowering vine with tuberous root like a potato used to attract deer

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

A flowering vine, known as nuniyu'sti, "potato-like," which grows in cultivated fields, and has a tuberous root somewhat resembling a potato, is used in hunting conjurations. The bruised root, from which a milky juice oozes, is rubbed upon the deer bleat, a`wi'-ahyeli'ski, with which the hunter imitates the bleating of the fawn, under the idea that the doe, hearing it, will think that her offspring desires to suck, and will therefore come the sooner. 

Native American Plant Myths - Improving a Newborn's Character

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral History recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

 Almost all varieties of burs, from the Spanish needle up to the cocklebur and Jimsonweed, are classed together under the generic name of u'nistilûn'isti, which may be freely rendered as "stickers." From their habit of holding fast to an object they may happen to touch, they are believed to have an occult power for improving the memory and inducing stability of character. 

Very soon after a child is born, one of the smaller species, preferably the Lespedeza repens, is beaten up and a portion is put into a bowl of water taken from a fall or cataract, where the stream makes a constant noise. This is given to the child to drink on four successive days, with the intention of making him quick to learn and retain in memory anything once heard. 

The noise of the cataract from which the water is taken is believed to be the voice of Yûñwi Gûnahi'ta, the "Long Man," or river god, teaching lessons which the child may understand, while the stream itself is revered for its power to seize and hold anything cast upon its surface. 

A somewhat similar ceremony is sometimes used for adults, but in this case the matter is altogether more difficult, as there are tabus for four or seven days, and the mind must be kept fixed upon the purpose of the rite throughout the whole period, while if the subject so far forgets himself as to lose his temper in that time he will remain of a quarrelsome disposition forever after. 

Native American Plant Myths - Ginseng the most powerful magician

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Cherokee Plant Lore

Ginseng, which is sold in large quantities to the local traders, as well as used in the native medical practice, is called âtali-gûli', "the mountain climber," but is addressed by the priests as Yûñwi Usdi', "Little Man," or Yûñwi Usdi'ga Ada'wehi'yu, "Little Man, Most Powerful Magician," the Cherokee sacred term, like the Chinese name, having its origin from the frequent resemblance of the root in shape to the body of a man. 

The beliefs and ceremonies in connection with its gathering and preparation are very numerous. The doctor speaks constantly of it as of a sentient being, and it is believed to be able to make itself invisible to those unworthy to gather it. 

In hunting it, the first three plants found are passed by. The fourth is taken, after a preliminary prayer, in which the doctor addresses it as the "Great Ada'wehi," and humbly asks permission to take a small piece of its flesh. On digging it from the ground, he drops into the hole a bead and covers it over, leaving it there, by way of payment to the plant spirit. After that he takes them as they come without further ceremony.

Native American Plant Myths - Burning Laurel could destroy Medicinal Value

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The laurel, in its two varieties, large and small (Rhododendron and Kalmia, or "ivy"), is much used for spoons and combs, on account of its close grain, as also in medicine, but is never burned, as it is believed that this would bring on cold weather, and would destroy the medicinal virtues of the whole species. 

The reason given is that the leaves, when burning, make a hissing sound suggestive of winter winds and falling snow. When the doctor is making up a compound in which any part of the laurel is an ingredient, great precautions are taken to prevent the leaves or twigs falling in the fire, as this would render the decoction worthless. 

Native American Plant Myths - Magic in a Tree Struck by Lightening

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

Mysterious properties attach to the wood of a tree which has been struck by lightning, especially when the tree itself still lives, and such wood enters largely into the secret compounds of the conjurers. An ordinary person of the laity will not touch it, for fear of cracks come upon his hands and feet, nor is it burned for fuel, for fear that lye made from the ashes will cause consumption. 

In preparing ballplayers for the contest, the medicine-man sometimes burns splinters of it to coal, which he gives to the players to paint themselves with it so that they may be able to strike their opponents with all the force of a thunderbolt. 

Bark or wood from a tree struck by lightning, but still green, is beaten up and put into the water in which seeds are soaked before planting, to insure a good crop, but, on the other hand, any lightning-struck wood thrown into the field will cause the crop to wither, and it is believed to have a bad effect even to go into the field immediately after having been near such a tree.

Native American Plant Myths - Walnut Bark makes Fish Groggy

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

Pounded walnut bark is thrown into small streams to stupefy the fish, so that they may be easily dipped out in baskets as they float on the surface of the water. 

Should a pregnant woman wade into the stream at the time, its effect is nullified, unless she has first taken the precaution to tie a strip of the bark about her toe. 

Native American Plant Myths - Weeping & Wailing for the Corn

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral history recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

Another curious ceremony, of which even the memory is now almost forgotten, was enacted after the first working of the corn, when the owner or priest stood in succession at each of the four corners of the field and wept and wailed loudly. 

Even the priests are now unable to give a reason for this performance, which may have been a lament for the bloody death of Selu, as the women of Byblos were wont to weep for Adonis.

Native American Plant Myths - Beans & the Laughing Potato

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

Next to corn, the bean (tuya) is the most important food plant of the Cherokee and other southern Indians, with whom it is probably native, but there does not appear to be much ceremony or folklore in connection with it. Beans which crack open in cooking are sometimes rubbed by mothers on the lips of their children in order to make them look smiling and good-tempered. The association of ideas seems to be the same as that which in Ireland causes a fat mealy potato, which cracks open in boiling, to be called a "laughing" potato. 

Native American Plant Myths - Beans for Babies' Lips

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

Next to corn, the bean (tuya) is the most important food plant of the Cherokee and other southern Indians, with whom it is probably native, but there does not appear to be much ceremony or folklore in connection with it. 

Beans which crack open in cooking are sometimes rubbed by mothers on the lips of their children in order to make them look smiling and good-tempered.