I want to give an update on my new book,THE GARDEN OF EVE MYSTERY OF THE CHEROKEE HIDEAWAY. I want to thank everyone who has been instrumental in making it a success. Many of you did not know that I have written a book and it is published (and avaliable on Amazon). It has just come off the press and I got my first look at it Friday when my publisher brought it down to Jasper for a book signing at the public library. It was the first printing and my publisher had already informed me that she had made a mistake on the cover as it differed slighty from the title page. The cover reads THE SECRET OF THE CHEROKEE HIDEAWAY and the title page reads MYSTERY OF THE CHEROKEE HIDEAWAY. This mistake resulted in the editor making a recomendation that it read one way, but the plans were for the other and consequently both ended up in print. Mystery was the word that I wanted to use and will be used in the second printing. My publisher only had 150 copies printed initialy (most are already gone but iI still have a few) because there are usually mistake in the first printing that needs correcting. People who now have a copy can verify the first printed ones because of this mistake.
I have already had three book signings. Friday we had one at the Jasper library and I signed a lot of books. After it was over my publisher informed me that she has had only one other author(An established writer with a large following) who signed more books at a session than what I did Friday. On Saturday there was a book signing in Rogersville and last night(12-6-11) I was one of three authors who were invited to the Huntsville-Madison County library for a historical presentation and book signing. It was raining and a nasty night but the trip was enjoyable nevertheless.
I am writing a trilogy and have my second book almost half completed. I enjoy writing and hope that others enjoy reading my work. After retirement, there were a number of things that I had on my list to do and writing a novel was one of them. So I did it with no intention of having it published. I let Ricky Butch Walker, an author with a number of published books-and a friend of mine, read it and he wanted to know when i was going to have it published. I told him that I was not. He contridicted this and insisted that i provide a copy of it to his publisher at Bluewater Publication. When I didn't follow through after he had given me the information to contact her(Angels Broyles) he arranged a meeting with her in Tuscumbia. I didnt have the manuscript to be in what I thought would be in an acceptable condition but we met anyway. We talked about the book and its content and she was very interested and requested that we meet again when I had the manuscript in the order that I wanted it to be. I agreed, but didn't follow up until Butch arranged another meeting and informed me that I had better shape up and give her the manuscript. After our meeting and after she had time to read it she called with high praise for the book and said that she wanted to publish it--which she did.
I think that those who read the book will enjoy it but a word of warning. Don't read the end first and make sure that you read it well. There are clues scattered throughout the book that you will need to solve the mystery. I venture to say that you will not have it completely figured out before reading through the entire thing. If you do I would like to know about it. And if you still have questions, dont worry. The second book will answer some of them. This book reveals enough to answer most of the questions generated in it but raises new questions to which you will want to know the answers.
Sandra Strickland, my classmate from Cordova High School and English teacher extraordinare, was kind enough to edit it for me and correct my many mistakes. I received assistance from others to which I am extremely grateful.
If you would like to check out the cover you can see in as advertised on www Amazon.com and go to books and Wheeler Pounds The Garden of Eve. You do not have to buy from Amazon although it might be the easiest way to get it. If you should want to buy one I will have them and will autograph one for you ($20). I would like to give everyone one(or discount it) but my contract will not allow that over the fifty books that they provide me to sale or give as gifts. After the first of the year it will be available on Kindle.
It appears that I have just started writing another book here so wil exit for now. Thanks for being my friend.
Wednesday, December 7, 2011
Wednesday, November 16, 2011
The Garden of Eve
Start hiking on an adventure that will soon uncover a mystery, which leads to an investigation, which gets sidetracked by romance.
The problem: Should it be called an adventure story, a mystery, or a romantic novel?
The solution:Pack it full of history and designate it to be a historical novel.
Now that should include something for everyone; except--
The weakness:No Sports! But maybe that is not all bad. Sport fans are glued to their TV’s and would take no time to read the book anyway. Oh well! Everybody cannot be pleased.
The problem: Should it be called an adventure story, a mystery, or a romantic novel?
The solution:Pack it full of history and designate it to be a historical novel.
Now that should include something for everyone; except--
The weakness:No Sports! But maybe that is not all bad. Sport fans are glued to their TV’s and would take no time to read the book anyway. Oh well! Everybody cannot be pleased.
Bankhead National Forest
Established as Alabama National Forest on January 15, 1918 the forest first claimed 12,000 acres. On June 19, 1936 it was renamed Black Warrior National Forest but this title was changed again on June 17, 1942 to William B. Bankhead National Forest. Bankhead was a prominent member of the U.S. Congress who supported the funding and expansion of the forest. The name was changed in order to honor Bankhead for his efforts.
Acreage in the forest increase to 66,008 and later expansions brought it up to the current size of 181,280. The Counties of Winston and Lawrence host the major portions of forest lands but Franklin County can claim a small sliver of the Western Kinlock section of the Bankhead.
In the heart of the Bankhead Forest, a wilderness area has been carved out in order to allow the land and its habitat to return to a primitive condition. Designated as a wilderness area in 1975, the Sipsey Wilderness area was expanded in 1988 and now encompasses 24,922 acres. It was the first wilderness area to be declared east of the Mississippi River and is currently the third largest in the Eastern United States.
Located on the Sipsey Fork of the Black Warrior River, the designated wilderness zone is achieving the desired purpose of allowing the region to return to its wild and primitive state. The Sipsey River originates at the confluence of Hubbard and Thompson Creeks and channels water into Lewis Smith Lake, and then to the Black Warrior River. Joining the Tombigbee River downstream at Demopolis, Alabama, the water then empties into the Alabama River. The journey of the water then spills into the Mobile River which empties into Mobile Bay and the Gulf of Mexico. The upper portion of the Sipsey constitutes Alabama’s only wild and Scenic River and offers excellent canoeing in season when there is adequate water flow.
In the bowels of the wilderness area, there are no roads and only a few hiking trails. Hikers and backpackers bushwhack over hills and valleys, but this should be attempted only with extreme caution. In the summer there is the danger of snakes, ticks, heat exhaustion, entanglements and the danger of becoming lost. In the wintertime there remains the danger of becoming lost, storms, floods, ice, and hypothermia. The days are shorter and one must be careful while bushwhacking so as not to be caught in the wild country after sundown.
From one end of the forest to the other there are numerous sites which will well reward the visitor with incredible vistas. Maintained by the U.S. Forest service, they provide information to assist the visitor during their visit to the forest. They maintain an office on highway 33 north of Double Springs. A stop at their office would be worthwhile as the personal there would be able to direct one to places in the forest which might be of interest to the visitor.
One should be aware that the digging of herbs, artifacts or disturbing the natural habitat within forest boundaries is unlawful. Outside the wilderness area there are well maintained forest roads that permit a leisurely traverse through the forest in a motor vehicle. The autumn foliage offers a memorable excursion along the forest roads. A short stop at easily accessible location throughout the forest will enhance the experience. These places include the Natural Bridge north of highway 278 near old Houston, Pine Torch Church, Sipsey River Picnic Area, and Kinlock Spring.
Fortunately, the vision of some of our elders has preserved a truly priceless region in the Warrior Mountains of Northwest Alabama for the enjoyment of our, and future generations. We should enjoy it and carefully preserve it for the pleasure and education of our descendents.
Thursday, October 27, 2011
Cherokee-Centers of Government (Eastern)
The first recorded site of government was associated with the Overhill band of Cherokee Indians in Eastern Tennessee. They located their unofficial capital in what is now Monroe County, Tennessee. The Historic town of Tanasi was located on Cherokee,the Little Tennessee River in the Southern Appalachian Mountains. Near this site another settlement was established which was called Chote, Chota, or Echota. It is not known how the town received this name but is speculated that it was originally established by the Muskogee people and was later occupied by the Cherokee. Chota is the Hitchiti-Creek and Muskogee-Creek word for “Frog.”
From the late 1740’s to 1788 Chota was the center of government of the Cherokee. The town began to be endangered as the developing government of the United States expanded their territory at the expense of the Indians. With the development of hostilities between Native Americans and the European Settlers, a systematic destruction of Indian settlements was under way. In 1776 the Cherokee towns of Great Tellico, Citico, Misloguo, Chithowoes, and Toqua were destroyed by Colonel William Christian but he spared Chota. John Seiver later returned and destroyed most of the “Overhill” towns including Chota. Following this the Cherokee Capital was relocated to Ustanali which is near present day Calhoun, Georgia. Both sites of the ancient towns of Tanasi and Chota (Echota) are now submerged by the Tellico Lake impoundment of the Little Tennessee River. The Chota Townhouse site was raised above the operating water level and was connected to the mainland via causeway. Chota does not appear in the historical records until 1745 but Tanasi is mentioned much earlier than that.
Beginning in 1788, Ustanali, on the Coosawattee River, served as the seat of the Cherokee people. Little Turkey had been elected chief of the Cherokee and he abandoned Chota and moved to Ustanali. In 1823, a site nearby would be chosen by Major Ridge, who was then the chief of the Cherokee, to be the permanent location of their new Capital. Located at the confluence of the Coosawatte and Oosanaula Rivers, near Town Creek, was a Cherokee town called Gansagiyi (Gansagi). This location was chosen to be the site of the new capital. The name was changed to "New Echota.”
Major Ridge had chosen a prime piece of property on which to build the new capital town. Hoping to establish a permanent seat of government, Major Ridge and Charles Hicks envisioned a modern, thriving town for their people. They had farms only four miles away and the site were in the middle of the lands claimed by the Cherokee. There could be no dispute at that time regarding the ownership of the land.
At a council meeting in 1825, Major Ridge suggested plans for the new capital. One of the ways that he devised to secure approval was to make the recommendation that its name be Echota as that was the name of the ancient capital which had been located on the Little Tennessee River; suggesting that this one should be called “New Echota.”
John Ross was elected Principal Chief at a convention in New Echota in 1827. A Republican system of government was established at that time. The plot of land on which the town was to rise was said to be as level and smooth as the floor of a house. The town was sectioned off with a two acre central square, a sixty foot wide main street, which was surrounded by one hundred-one acre lots, laid out in city style, to be sold for house places. Water was available from a large spring which was located near the center of town.
Work was started on buildings which would be required to house the government and commercial businesses that were needed. There were also framed dwelling houses constructed. A two story council house was built to conduct the operations of the tribe. Also built was a courthouse for the Supreme Court, a printing shop in which the newspaper, The Cherokee Phoenix, was printed, stores and shops needed by the community.
Business was conducted by the tribal leaders in this setting for only a short time but their presence in the Eastern United States was waning. By 1835 the removal of the Cherokee nation from their ancestral lands had begun and Georgia ordered that they abandon the location, seized their printing press, and proceeded in earnest to rid the territory of all Native Americans. Being forced from Georgia, the Cherokee leaders conducted their affairs briefly from Red Clay, Tennessee, but three years later (1838) the Trail of Tears would be in full march to Oklahoma. The government of the Cherokee would then be conducted by the Western Band of the tribe.
From the late 1740’s to 1788 Chota was the center of government of the Cherokee. The town began to be endangered as the developing government of the United States expanded their territory at the expense of the Indians. With the development of hostilities between Native Americans and the European Settlers, a systematic destruction of Indian settlements was under way. In 1776 the Cherokee towns of Great Tellico, Citico, Misloguo, Chithowoes, and Toqua were destroyed by Colonel William Christian but he spared Chota. John Seiver later returned and destroyed most of the “Overhill” towns including Chota. Following this the Cherokee Capital was relocated to Ustanali which is near present day Calhoun, Georgia. Both sites of the ancient towns of Tanasi and Chota (Echota) are now submerged by the Tellico Lake impoundment of the Little Tennessee River. The Chota Townhouse site was raised above the operating water level and was connected to the mainland via causeway. Chota does not appear in the historical records until 1745 but Tanasi is mentioned much earlier than that.
Beginning in 1788, Ustanali, on the Coosawattee River, served as the seat of the Cherokee people. Little Turkey had been elected chief of the Cherokee and he abandoned Chota and moved to Ustanali. In 1823, a site nearby would be chosen by Major Ridge, who was then the chief of the Cherokee, to be the permanent location of their new Capital. Located at the confluence of the Coosawatte and Oosanaula Rivers, near Town Creek, was a Cherokee town called Gansagiyi (Gansagi). This location was chosen to be the site of the new capital. The name was changed to "New Echota.”
Major Ridge had chosen a prime piece of property on which to build the new capital town. Hoping to establish a permanent seat of government, Major Ridge and Charles Hicks envisioned a modern, thriving town for their people. They had farms only four miles away and the site were in the middle of the lands claimed by the Cherokee. There could be no dispute at that time regarding the ownership of the land.
At a council meeting in 1825, Major Ridge suggested plans for the new capital. One of the ways that he devised to secure approval was to make the recommendation that its name be Echota as that was the name of the ancient capital which had been located on the Little Tennessee River; suggesting that this one should be called “New Echota.”
John Ross was elected Principal Chief at a convention in New Echota in 1827. A Republican system of government was established at that time. The plot of land on which the town was to rise was said to be as level and smooth as the floor of a house. The town was sectioned off with a two acre central square, a sixty foot wide main street, which was surrounded by one hundred-one acre lots, laid out in city style, to be sold for house places. Water was available from a large spring which was located near the center of town.
Work was started on buildings which would be required to house the government and commercial businesses that were needed. There were also framed dwelling houses constructed. A two story council house was built to conduct the operations of the tribe. Also built was a courthouse for the Supreme Court, a printing shop in which the newspaper, The Cherokee Phoenix, was printed, stores and shops needed by the community.
Business was conducted by the tribal leaders in this setting for only a short time but their presence in the Eastern United States was waning. By 1835 the removal of the Cherokee nation from their ancestral lands had begun and Georgia ordered that they abandon the location, seized their printing press, and proceeded in earnest to rid the territory of all Native Americans. Being forced from Georgia, the Cherokee leaders conducted their affairs briefly from Red Clay, Tennessee, but three years later (1838) the Trail of Tears would be in full march to Oklahoma. The government of the Cherokee would then be conducted by the Western Band of the tribe.
Friday, October 21, 2011
The Cherokee Phoenix
In the spring of 1828 the Cherokee established a press and began publishing their own newspaper, The Cherokee Phoenix. They were the only Native Americans in the new world who had their own press and published their own newspaper. It was written in English and also in the Cherokee language, using the new syllabry which was developed by Sequoyah. The name was chosen because the Phoenix, the legendary bird of Egyptian mythology that arose from the ashes to live again, had become the symbol of Cherokee resistance. Elias Boudinot proposed the name stating that the Cherokee must rise like the Phoenix from the ashes of the past.
The Cherokee had begun to build a new capital in Georgia which they named “New Echota”. It was decided that a printing press was desirable so they could print a newspaper as well as religious material and other material. In addition to the newspaper, a portion of the Bible, the laws passed by the Cherokee Council, political pamphlets, a hymnbook and other documents were translated into the Cherokee language and printed on the new press.
At New Echota, a twenty by thirty building, with doors at both ends for easy access, was constructed to house the one thousand pounds press. Elias Boudinot was chosen to be the editor. He would be assisted by a Congregational minister, Samuel Worcester. Boudinot, a prominent Cherokee at the time, was well educated and capable of filling this position. The paper was to be a weekly publication with both English and Cherokee editions made available. It was widely distributed with weekly editions being sent to significant cities of that time such as Washington, London, Philadelphia and Boston. This afforded Boudinot, in his editorials, to make weekly reports and carry his message to those he wanted to reach outside the jurisdiction of the Cherokee Nation.
The advance English language price for the newspaper was $2.50 annually. $2.00 would buy a year subscription of the Cherokee language edition if paid in advance, or $2.50 if paid within the year.
For his efforts, Elias Boudinot was paid $300.00 annually. John Foster Wheeler, a printer from Tennessee was hired to operate the press. The council agreed to pay him $400.00 a year, which did not set well with Boudinot who was making $100.00 less. Wheeler justified this extra amount because he insisted that an assistant would be required to help him whose salary he would be required to pay. He selected Isaac Harris to assist him in operating the press.
The first issue of The Cherokee Phoenix was printed on February 21, 1828. This accomplishment was not achieved without some difficulty. After installing the press in the printing shop, Boudinot, Wheeler and Harris met to conduct the first test on it. Wheeler was a Christian who watched his words, but Harris seemed to entertain himself by uttering profanities. Harris first attempted to set a few words in the Cherokee language but passed the task on to printer Wheeler after uttering a barrage of oaths regarding his failed efforts. After the type was set, Harris next made the inquiry to Boudinot; “where is the goddamned paper?” There was no paper! In the excitement of the arrival of the press, the paper needed for printing had been forgotten. Harris had to make a trip to Knoxville, Tennessee to purchase the required paper.
The size of the edition was four superroyal pages with five columns on each. Samuel Worchester, being a Congregational missionary and an unpaid assistant of Boudinot, took advantage of the printing press and newspaper to convey his religious message to the readers. A significant amount of religious material, printed in both Cherokee and English, was included in the weekly publications. In the first edition, the Lords Prayer was printed in both languages. Also in this first edition, Boudinot wrote an editorial critical of the white mans appetite for the Cherokee’s land. He vowed “not to intermeddle with the policies of our neighbors,” and, quoting Proverbs 15:1, he wrote that they had “been taught to believe that a soft answer turneth away wrath, but grievous words stir up anger.” The first edition also contained part of the new Cherokee constitution which had been adopted by the ruling council.
In 1835 the Cherokee had been ordered to vacate the land on which their Capital city, New Echota, was built. The removal to Oklahoma was in progress and thus the printing press of The Cherokee Phoenix was silenced. In 1838, the long march of the trail of tears would be underway.
The Cherokee had begun to build a new capital in Georgia which they named “New Echota”. It was decided that a printing press was desirable so they could print a newspaper as well as religious material and other material. In addition to the newspaper, a portion of the Bible, the laws passed by the Cherokee Council, political pamphlets, a hymnbook and other documents were translated into the Cherokee language and printed on the new press.
At New Echota, a twenty by thirty building, with doors at both ends for easy access, was constructed to house the one thousand pounds press. Elias Boudinot was chosen to be the editor. He would be assisted by a Congregational minister, Samuel Worcester. Boudinot, a prominent Cherokee at the time, was well educated and capable of filling this position. The paper was to be a weekly publication with both English and Cherokee editions made available. It was widely distributed with weekly editions being sent to significant cities of that time such as Washington, London, Philadelphia and Boston. This afforded Boudinot, in his editorials, to make weekly reports and carry his message to those he wanted to reach outside the jurisdiction of the Cherokee Nation.
The advance English language price for the newspaper was $2.50 annually. $2.00 would buy a year subscription of the Cherokee language edition if paid in advance, or $2.50 if paid within the year.
For his efforts, Elias Boudinot was paid $300.00 annually. John Foster Wheeler, a printer from Tennessee was hired to operate the press. The council agreed to pay him $400.00 a year, which did not set well with Boudinot who was making $100.00 less. Wheeler justified this extra amount because he insisted that an assistant would be required to help him whose salary he would be required to pay. He selected Isaac Harris to assist him in operating the press.
The first issue of The Cherokee Phoenix was printed on February 21, 1828. This accomplishment was not achieved without some difficulty. After installing the press in the printing shop, Boudinot, Wheeler and Harris met to conduct the first test on it. Wheeler was a Christian who watched his words, but Harris seemed to entertain himself by uttering profanities. Harris first attempted to set a few words in the Cherokee language but passed the task on to printer Wheeler after uttering a barrage of oaths regarding his failed efforts. After the type was set, Harris next made the inquiry to Boudinot; “where is the goddamned paper?” There was no paper! In the excitement of the arrival of the press, the paper needed for printing had been forgotten. Harris had to make a trip to Knoxville, Tennessee to purchase the required paper.
The size of the edition was four superroyal pages with five columns on each. Samuel Worchester, being a Congregational missionary and an unpaid assistant of Boudinot, took advantage of the printing press and newspaper to convey his religious message to the readers. A significant amount of religious material, printed in both Cherokee and English, was included in the weekly publications. In the first edition, the Lords Prayer was printed in both languages. Also in this first edition, Boudinot wrote an editorial critical of the white mans appetite for the Cherokee’s land. He vowed “not to intermeddle with the policies of our neighbors,” and, quoting Proverbs 15:1, he wrote that they had “been taught to believe that a soft answer turneth away wrath, but grievous words stir up anger.” The first edition also contained part of the new Cherokee constitution which had been adopted by the ruling council.
In 1835 the Cherokee had been ordered to vacate the land on which their Capital city, New Echota, was built. The removal to Oklahoma was in progress and thus the printing press of The Cherokee Phoenix was silenced. In 1838, the long march of the trail of tears would be underway.
Friday, October 14, 2011
Cherokee Colors
White and red were the most significant colors to the ancient Cherokees. Because they lived in an alternating state of war and peace, they devised a dual organization of tribal government. This consisted of a white, or a peace organization and a red, or war organization. These organizations were found at both the national and local levels. They each had two head chiefs, the white chiefs governing during peace time and red chiefs during wars.
In the white organization the tribal officials were required to be fifty years old or older. The red organization was composed of officials who where young warriors and capable of going into battle. Leaders of the white organization were the priest and their assistants. The National organization as well as the larger towns required a priest, their assistants and seven counselors. Their duties were to administer civil laws and invoking the blessings from the celestial bodies and spirits. Colors were also significant as to the direction from which the spirits were summoned by the priest. The duties of those in the white organization were many and were vital for the daily activities of the tribe.
The function of the red organization was exclusively military. Their leaders were the war chiefs but they were subservient to the Great High Priest of the white organization who could make, or unmake, the war chief, otherwise they had duplicate duties and rankings.
To the Cherokee, white denoted peace and happiness. They used white stone pipes to ratify peace treaty. White was the significant color seen during their ceremonies, dance and sports. The color indicated that all was well and times were good.
Red was not only the symbol of war but of success. When the Cherokee warrior went into battle with the enemy he carried a red war club and a red shield to protect himself. When there was a warning that the enemy was approaching, but yet some distance away, one of the local chiefs would send a massager to the Great High Priest announcing the news. The massager carried a twist of sacred tobacco that was painted red. After the Great War Chief and his officers consider the news, the tobacco would either be smoked or returned by the massager who delivered it. The tobacco would be smoked only if they perceived that there was a threat to their safety. In the event that the tobacco was smoked, the massager then spread the news of a possible approaching battle. The leaders, their assistants and counselors then met and made plans for war. The red war standard was then hoisted in front of the National Heptagon and the red officers painted themselves and their weapons with red paint.
Black was the symbol of death to the Cherokee, while blue was emblematic of unhappiness, failure, disappointment and unfilled desires. Brown was associated with the animal world and yellow was the symbol of unrest, instability and apprehension. When the priest or medicine men wanted to bring down calamities but not destroy a victim, they would call upon the yellow spirits to intervene in the matter.
As mentioned earlier, the colors white, black, blue and red were each associated with a particular point on the compass. The blue spirits lived in the North, the white spirits lived in the South, the red spirits lived in the East and the black spirits always lived in the West. No direction was associated with the brown and yellow spirits.
In the white organization the tribal officials were required to be fifty years old or older. The red organization was composed of officials who where young warriors and capable of going into battle. Leaders of the white organization were the priest and their assistants. The National organization as well as the larger towns required a priest, their assistants and seven counselors. Their duties were to administer civil laws and invoking the blessings from the celestial bodies and spirits. Colors were also significant as to the direction from which the spirits were summoned by the priest. The duties of those in the white organization were many and were vital for the daily activities of the tribe.
The function of the red organization was exclusively military. Their leaders were the war chiefs but they were subservient to the Great High Priest of the white organization who could make, or unmake, the war chief, otherwise they had duplicate duties and rankings.
To the Cherokee, white denoted peace and happiness. They used white stone pipes to ratify peace treaty. White was the significant color seen during their ceremonies, dance and sports. The color indicated that all was well and times were good.
Red was not only the symbol of war but of success. When the Cherokee warrior went into battle with the enemy he carried a red war club and a red shield to protect himself. When there was a warning that the enemy was approaching, but yet some distance away, one of the local chiefs would send a massager to the Great High Priest announcing the news. The massager carried a twist of sacred tobacco that was painted red. After the Great War Chief and his officers consider the news, the tobacco would either be smoked or returned by the massager who delivered it. The tobacco would be smoked only if they perceived that there was a threat to their safety. In the event that the tobacco was smoked, the massager then spread the news of a possible approaching battle. The leaders, their assistants and counselors then met and made plans for war. The red war standard was then hoisted in front of the National Heptagon and the red officers painted themselves and their weapons with red paint.
Black was the symbol of death to the Cherokee, while blue was emblematic of unhappiness, failure, disappointment and unfilled desires. Brown was associated with the animal world and yellow was the symbol of unrest, instability and apprehension. When the priest or medicine men wanted to bring down calamities but not destroy a victim, they would call upon the yellow spirits to intervene in the matter.
As mentioned earlier, the colors white, black, blue and red were each associated with a particular point on the compass. The blue spirits lived in the North, the white spirits lived in the South, the red spirits lived in the East and the black spirits always lived in the West. No direction was associated with the brown and yellow spirits.
Cherokee Marriage
Perhaps the most stringent of all of the laws of the Cherokee was the one that prohibited marriage within the same clan. Members of the same clan were considered near relatives and therefore the requirement that the man and woman be from different clans. In ancient times this violation resulted in the death penalty which was enforced by members of the offended clan. In the early 19th century this penalty was eased and replaced by a public whipping. This penalty was later entirely eliminated.
A young woman was not eligible to marry until after she had gone through her first menstrual period. When this occurred, the young woman was separated from the rest of her family for seven days. No one could touch her during this time and se was restricted from handling her own food, depending upon another woman to feed her. During this time she was considered to be unclean. After the seven days were over she washed herself, her clothing and anything else she had handled while she was considered to be unclean. She was then returned to her family and was then eligible to marry.Not only did the various Indian tribes have different approaches to marriages but so did those within the same tribe. Should we be studying the tribe of Creek Indians, for example, we would learn that a man who could afford it was permitted to have multiple wives. The Creek considered it of great value to having several wives or concubines; but only the wealthy had the means to support more than one wife. The Cherokee, however, accepted marriage as a contract for life and if either spouse left the other, the one who was in fault was publicly humiliated. Normally, for punishment, a man was whipped by a tribal leader and the wife had her hair cropped by the women of the town.
There were several ways in which a Cherokee could enter into a marriage relationship. Different circumstances dictated the way that a couple could be married; dependent upon the region and customs of the time.
Sometimes a young man would fall in love with a young girl but because of her age she was not permitted to marry as she had not begun he menstrual cycle. He could inform her parents that he wanted to marry her but the decision was left to them to allow the union. If they agreed, the young man could keep her supplied in venison and her parents would not allow her to marry another person. After the purification ritual during her first menstruation period, the marriage ceremony could then take place.
A marriage could also be purchased by the suitor of a young maiden. If the parents approved of the union, the girl could not refuse the marriage. The parents and the suitor would enter into a contract in which the man would agree to assist the parents for a specified amount of time. His varied duties could be the making of canoes, hunting, or other chores. He also present them with presents of items which he possessed, including jewelry and articles of clothing.
Sometimes a marriage could be finalized merely by having a female relative make the request to the young woman’s mother. If the mother approved, the marriage could be consummated merely by their sharing the bed together. This was a simple way to began a marriage relationship.
Some marriage ceremonies, however, involved a more elaborate style. One method required the activities to begin the evening before the wedding. The groom and his male companions gathered on one side of the council house and staged a feast while the bride and her female friends were on the opposite side doing the same thing. When the time arrived for the wedding rites to begin, the entire town gathered in the town council house for the ceremony. Males and female remained separated; with the men on one side and the women on the other.
After a signal was given, the groom entered, escorted by a priest, and took his assigned place at one end of the open space in the center of the council house. The bride then entered, escorted by another priest, and took her place at the opposite end. The grooms mother supplied him with a leg of venison and a blanket while the bride received from her mother an ear of corn and a blanket.
The couple then met near the sacred fire at the center of the council house where they exchanged the venison and corn, and joined their blankets together. This was symbolic of cooperating and sharing the mutual responsibilities of the man and woman as they formed another Cherokee family. When the ceremony was completed, they separated and walked alone, silently, to the dwelling of the brides mother or within the mother’s clan area. The mariage could then be consummated by their sharing a bed.
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