Indian Mythology |Tuscarora Mythology

Great Spirit


     An Indian hunter went forth to hunt, and as he wandered through the forest he heard a strain of beautiful music far off among the trees. He listened, but could not tell whence it came; he knew it could not be by any human voice, or from any instrument he had ever heard. As it came near it ceased. The next evening he went forth again, but he heard no music, and again, but in van.
     Then came the Great Spirit to him in a dream and told him to fast, wash himself till he was purified, then he might go forth and would hear again the music. So he purified himself and went again among the dark trees of the forest, and soon his ear caught the sweet strains, as he drew near they became more beautiful; he listened till he learned them and could make the same sweet sound, then he knew that it was a plant with a tall green stem and long tapering leaves. He took his knife and cut the stalk, but ere he had scarcely finished, it healed and was the same as before; he cut it again, and again it healed. Then he knew it would heal diseases, he took it home, dried it by the fire, pulverized it, and applied a few particles of it to a dangerous wound; no sooner had it touched the wound than it was healed. Thus the Great Spirit taught the Indian the nature of medicinal plants, and directed him where they were to be found, when and how used.
Medicine Legends.
     The two above are the legends concerning the principal medicines used among the Iroquois. The ancient manner of administering them, was to take a small wooden goblet and go to a running stream, dipping toward the way which the stream ran, fill the goblet and return, place it near the fire with some tobacco near it; a prayer is offered while tobacco is thrown upon the fire, that the words may ascend upon the smoke.
The medicine is placed on a piece of skin near the goblet, being very finely pulverized, is taken up with a wooden spoon and dusted upon the water in three spots, in the form of a triangle, thus:
     The medicine man then looks at it critically, if it spreads over the surface of the water and whirls about, it is a sign that the invalid will be healed; if it sinks directly in the places where it was put, there is no hope, the sick person must die and the whole is thrown away.
     Once in six months there is a great feast made, at the hunting season in fall and spring. On the night of the feast as soon as it is dark, all who are present assemble in one room, where no light or fire is allowed to burn, and placing the medicine near the covered embers, the tobacco by its side, they commence singing, which proclaims that the crows are coming to their feast, and also many other birds and various animals, the brains of whose species form part of their medicine. At the end of the song some one imitates the caw of a crow, the songs of the birds, the howls of the wolf, etc., as if the animals were present.
     Three times in the course of the night they offer a prayer, while throwing tobacco on the smothered flames, asking that the people may be protected from all harm, and if they receive wounds that the medicine may be effectual in healing them.
At the commencement of the ceremonies the doors are locked, and no one is allowed to enter or leave the house while they continue; neither is any one allowed to sleep, as that would spoil the medicine. The feast begins just before the dawn of day. The master of ceremonies first takes a deer's head, bites off a piece, imitates the cry of a crow and passes the head of the animal to another, who does the same, till all have tasted and imitated the peculiar note of some bird or animal.
As soon as it begins to be light the presiding officer takes a duck's bill, and dipping it full of the medicine, gives it to each one present, who puts it in a bit of skin and wraps it in several coverings, keeps it carefully until the next semi-annual feast. The skin of a panther is preferred for the first envelope if it can be obtained.
     Those who take part in the ceremonies are medicine men. Chiefs are allowed to be present; also, any who have been cured of any disease by the medicine.
     Without the building the young people gather for merriment, and the fragments of the feast are given to them when it is finished.
     When the medicine described in the second legend is used, the tune is sung which was heard at its discovery, both at the ceremonies of the feast and the time of administering it.
     They seem to think the ceremonies effectual in making the medicinal qualities of the compound imperishable. Each medicine man has a large quantity which he keeps in a bag, and in order not to exhaust the whole, now and then, adds pulverized corn roots, squash vines, etc., and whenever it is administered several persons assemble and sing. Both kinds are considered especially useful in healing wounds received in war.
     In reading the first legend there will be seen very humorous allusions to the habits of the pigeon, heron and crow, and there is a curious invention inspiring faith in the means used in healing. I have seen many who affirmed that they had tested the wonderful powers of each.

Tuscarora Mythology

This site includes some historical materials that may imply negative stereotypes reflecting the culture or language of a particular period or place. These items are presented as part of the historical record and should not be interpreted to mean that the WebMasters in any way endorse the stereotypes implied .

Legends, Traditions, and Laws of the Iroquois, or Six Nations and History of the Tuscarora Indians



Indian Myths and Legends

Indian Genealogy

Indian Gifts

Heirloom Native American seeds packaged for giving. Navajo Blue Corn, Bloody Butcher Corn, Greasy Beans, Cherokee Purple Tomato, Cheese Pumpkin, Sonoran Mild Chile, Navajo Red Seeded Watermelon, Hopi Black Pinto Beans.
Order now for Spring planting!!


Submit Data/Comments


Add/Correct a Link

Copyright Indian Mythology, 2006