Category: Geography

You are about to read a most interesting article about the amazing similarities which the Cherokee have in their worship which is similar to the ancient Jews and current members of The Church of Jesus Christ of Latter-day Saints. Our good friend David Doane has made this available as an invitation from Brother Rawson and asked David to share it. You can purchase a nice spiral bound copy for $25 or a PDF for just $15. You will love having the complete book in your library.

A SPECIAL REPORT on the RELIGIOUS KNOWLEDGE of the CHEROKEE INDIANS By: J. Murray Rawson. Purchase complete copy, email riannelson@aol.com

David Doane about Murray Rawson: I first met J. (James) Murray Rawson (7/10/1918 ~ 1/24/2013) about five and a half years ago.  At that time, he was living with his daughter, Edith Mary (Rawson) Fillmore, and her husband.  We met for about an hour and Murray confirmed much of what has been written about him and his LDS Church leadership roles. 

“He had a great love for Native Americans, working with Tribal Representatives from the Miccosukee, Seminole, Cherokee, and other tribes. He was made an honorary Cherokee in special ceremonies in 2001.

He was a devoted servant to the Savior and served the Church of Jesus Christ of Latter-day Saints as a Bishop (3 times); Counselor in 2 Stake Presidencies; Mission President 3 times (Florida, Florida South and the Missionary Home in Salt Lake City); and Missionary Representative and Regional Representative of the Quorum of the Twelve Apostles. Murray also served on the LDS Church’s Missionary Committee for several years.” (http://www.legacy.com/obituaries/deseretnews/obituary.aspx?pid=162651029)

I first became aware of Murray Rawson when the editor of Ancient American magazine, Wayne May, sent me a cassette tape (recording here) of a fireside Murray Rawson gave in 1976 to the missionaries at the missionary training center in Provo Utah.  In this fireside address, Murray talked a lot about the Seminole and Cherokee Indians and their history as they had told it to him.  In this fireside talk he used a lot of words, phrases and LDS vernacular to describe what he had learned from some tribal chiefs and medicine men.

1. What ocean did the Cherokee cross to get to the Promised Land,
2. Where did they land, what modern state was the landing,
3. How did they get to what we know as their historical location in the Southeast United States?

Murray answered:

1. The Cherokee crossed the Atlantic Ocean, and
2. They landed in the South, and
3. The landing place was in the South. 

Murray further talked a lot about a number of multi-tribe meetings he attended, representing President Kimball, and the LDS Church.

Three months later I called his daughter to see if I could meet with Murray again, and we set a date.  This time Murray looked very alert for his advanced age, and he presented me with a copy of the report he wrote to President Kimball, A Special Report on the Religious Knowledge of the Cherokee Indians.  He told me that President Kimball wanted this knowledge of the Cherokee Indians to be published to “all of the Saints.”

In the chapter Early Cherokee History, Murray uses a lot of LDS vernacular and assumptions in the report to interpret what the chiefs and medicine men told him of their origins.  For example, in the chapter Early Cherokee History he states in his own words that “they came to the land of the New World from the direction of the East Ocean riding on a white cloud. There seems to be in the legend the existence of some type of round instrument which directed the voyage.”

Murray assumed the “East Ocean” was the Atlantic Ocean, the “white cloud” was sails of a sail boat, and that “the round instrument which directed the voyage” is the Liahona described in the Book of Mormon, all very logical assumptions if you are a Latter-Day Saint and familiar with the Book of Mormon story of Lehi’s voyage to the Promised Land.

Additionally, in this same chapter Murray recorded:

“Like the Iroquois, the Cherokee believe that the ancient people landed in what is the Yucatan Peninsula (Mayan Indian area).  From there, they migrated northward then again into a southerly direction.  This is the route followed after they left the south lands of the Yucatan.”

During our second meeting I thumbed through the report and asked him some questions in an effort to clarify some of statements.  I asked him, did the Cherokee say specifically the “south lands” were the Yucatan.  His response was that “we (LDS people) know that the south lands is the Yucatan.”

I believe Murray Rawson’s experiences and observations can be very informative about some of the Book of Mormon people, their origins, culture and religious knowledge.  And, at the same time I would caution all who read it to put on the filter of Joseph Smith’s actual words and early LDS history on these topics, not the 1970’s LDS Mesoamerican theories, which was never Joseph Smith’s knowledge received from revelation and physical evidence. 

I do increasingly believe that the Cherokee and Iroquois from which they were once part of, may very well be remnants of Book of Mormon People of Laman, or commonly referred to by the LDS people as “the Lamanites.”  And further, that they indeed do have their origins in the Promised Land in the “South lands”, the Southeast United States, most likely Florida based on the significant amount of archaeological evidence that points to Florida as the origin of the people that evolved over time to be the Cherokee Indians, and the prophecies and promises in the Book of Mormon for those people who occupy the Promised Land, America.  Written Cherokee history generally starts Southeast of the Ohio valley as part of the Iroquois people who migrated into Western New York, where they separated and migrated southward into the Southeastern United States, where the early American settlers discovered them and recorded the history of the Cherokee people as relayed orally to them.

Enjoy, David A. Doane Editor –

A SPECIAL REPORT on the RELIGIOUS KNOWLEDGE of the CHEROKEE INDIANS By: J. Murray Rawson

A special report written to President Spencer W. Kimball, by J. Murray Rawson, Former Florida Mission President and Special Indian Emissary of The Church of Jesus Christ of Latter-day Saints. (These are the words of J. Murray Rawson, exactly reproduced, with the the vocabulary, verbiage, descriptions and context of 1970’s Mormon culture. This is reprinted with the permission of David Doane. You may purchase a copy of this article from him at the end of this blog).

Contents
How We Kept Our History 1 1
Cherokee Creation Legend 4
Sacred Beliefs of the Cherokee 11
Early Cherokee History 24
The Cherokee and the Ark of the Covenant
(Additional information below)
https://bookofmormonevidence.org/cherokee-temple-ordinances-2/
Cherokee Temple Ordinances of the Council House 33
An Honor to Die 42
The War of the Bark Eaters & Where the Blood Ran Red All Day 45

Introduction
In October of 1971, while serving as President of the Florida Ft. Lauderdale Mission, I· met the two Indian Chiefs of the area: Howard Tommie, Chief of the Seminoles, and Buffalo Tiger, Chief of the Miccosukee (also Mikasuki). In a friendship gesture, I went to their reservations and introduced myself to each of them. Howard Tommie lives on the Hollywood Reservation, and Buffalo Tiger lives on the Miccosukee Reservation, west of Miami, Florida. I invited each of them to attend BYU’s Indian Week in February, but both declined, saying they were too busy. About the first part of December, I was able to have the Lamanite Generation tour the Florida Mission, and as part of that tour, they performed on the two Indian reservations.

After the performance before the Seminoles, Chief Howard Tommie came up to me and said, “I believe I’d like to go to BYU. Is that O.K.? I assured him it was. After the performance on the Miccosukee Reservation, Chief Buffalo Tiger said, “You know, I think I could arrange my schedule to go to BYU if it’s still possible for me to go.” So the two Chiefs and their two assistants and the Princess of the Seminole Tribe went to BYU. They agreed to come to the Mission Home when they returned and report their trip. As they individually came to the Mission Home after their trip to BYU, I asked them questions concerning their ancient traditions. I dis­covered that they didn’t know very much about them Chief Howard Tommie, of the Seminoles, said that he was raised as a Baptist–his Father was the Baptist Minister on the Reservation–and he didn’t know anything about their ancient traditions, really. His wife spoke- up and said, “Well, I know something. I was raised by my Grandfather, and he told me that Jesus came to see us once. I asked, What did Jesus do?” And she said, Well, I don’t know what Jesus did. All I know is that He is going to come again. I said, Do you know what happened to Jesus when he came to see your ancient people? And she said, Yes, and with a wave of her hand, he went up into the sky.
After visiting with the Seminole representatives who went to BYU, I waited for Chief Buffalo Tiger to come in, but he didn’t come. When I called his office his secretary said· he didn’t come because he did not want to. Shortly thereafter I went to Buffalo Tiger’s office in the Everglades, 40 miles west of Miami, and spent the morning with him. During this interview I asked him many questions, the first of which was what he could tell me about his ancient religion. He said he couldn’t tell me anything about their ancient religion. He said, A man at BYU said Indians have a religion, but I don’t understand that. I’ve lain on my bed at night and looked at the ceiling and said to myself, ‘What do you mean we have a religion? It was President Kimball, in speaking to the Indian Chiefs. at the BYU Indian Conference in February 1972, who said the Indians have a religion. Buffalo said, I can tell you about my ancient traditions.” So I asked him to tell me about them.

The first thing he said was, “Jesus came to see us once.” Then he said, “Jesus taught us many things. I asked, “What did Jesus teach you? He said, “First of all, he taught us how to cook, and then proceeded to tell the story of how they learned to cook on big iron pots that weigh about 800 pounds and have a big steel bail over the top of them. The pots are about an inch thick, and they’ve had them so long that the Tribe doesn’t know where they came from, but they still use them for cooking. They suspend them from a tripod and build a fire under them to cook in. He said, “He taught us how to cut up the vegetables and the meat. Then Jesus tasted it and said it was good, and then we tasted it and said it was good, so we cook that way ever since.” And they still do in many areas there.

I asked, “What else did Jesus teach you?” And he said, “Well, he taught us that if our children would be obedient to their parents, they would live a long time.” So I knew that Buffalo was aware of one of the teachings in the Ten Commandments and could have no other source for that information than the tradition that was handed down through the tribe. I asked him again what else Jesus taught them. He said, “Well, Jesus taught us when to plant and when to harvest, and as he waved his arms he said, “We plant and harvest same month each year ever since.” I asked him what else the Savior taught them, and he said, “I don’t want to offend you,” as he leaned over and patted me on the knee. After I assured him that what he had to say would not offend me, he said, Jesus is going to come again soon.” I said, “Oh? Is that right? When’s He coming? “I don’t know exactly when,” he said. I’d have to talk to the old men of the Tribe–but I know that He’s going to come soon. And when He comes, all the White Men are going to be killed. I said, Why do you say that? And he said, Because that’s what Jesus said when He was with us, that the wicked were going to be killed.” I said, “Why do you say that the White Men are wicked?” To which he replied, White Men sleep with other men’s wives, and he stood up and patted himself on the chest and said, “Indians–we clean. We be with Jesus.” So, I said to him, “Well, Buffalo, I only have one wife, and I’m clean. And he looked me square in the eye and said, Indians–WE be with Jesus!”

By then it was twelve o’clock and my appointment was over, so I said, “Buffalo, I’d surely like to spend some more time with you. I have a film to show you and I’d like to discuss this film with you.” He said he was sorry, but he had a luncheon appointment and another appointment at 1 o’clock with a man from Miami. But he said, “You come back and check with me before you go back into town. Rather than go to lunch, I decided that I would continue my fast, as I had been fasting. When I came back to Chief Tiger’s office in an hour; his secretary said, “Buffalo is waiting for you. I said, “What happened to the man from Miami?” She said, “He called and cancelled his appointment. I knew that the Lord had opened the way for me to spend the afternoon with Chief Buffalo Tiger.

When I got into his office, Buffalo said, “I’m free the whole afternoon.” I said, “That’s wonderful. I’ll go get my film.” So I got my projector from my car and showed him the LDS film prepared by the BYU entitled: A Chosen People.” (Full video may be seen at the end of this blog). This film is a true story of the Cree Indians who lived on the LDS Church ranch in Alberta, Canada. This film shows how the Cree Indians in Western Canada came into contact with the Church.

Their Old Chief dies and goes to heaven but comes back to life to tell what he saw there–that their ancient religion is in a book. The LDS Bishop in that area introduces them to the Book of Mormon, which is that book. When we got to that scene in the film, Buffalo Tiger stood -up and very excitedly said, “Where’s the book? Where’s the book? I want the book!” I told him, I have the book out in the car for you–I brought you one.” I had already had his name inscribed in gold on the cover.

When I brought it in from the car, he asked his secretary to clear off his desk, “I want to put this book on my desk.” Then as I looked at Buffalo Tiger, (I still held the book in my hand), I said, “Buffalo,” (he stood there looking at me, and he reached out hand for the book), “I want to give you this book. I was sent by a Prophet of God to deliver this book to you. This book came from your ancient Chiefs and it has your ancient religion in it.” Tears poured down his cheeks, and he took the book very reverently and thanked me and said, “Now I know what the man at BYU meant when he said Indians have a religion.”_ And I said,”Yes, this is your religion. This is your book.”

After that visit, I didn’t hear from him again for three years, until after I had been released as President of the Missionary Home in Salt Lake City. Sister Rawson and I went back to Florida to visit with these two Indian Chiefs to continue our friendship. When we meet Chief Buffalo Tiger, I asked him if he could remember what he had said to me when he parted some three years before. (In June 1972 when I handed him the Book of Mormon which he had his secretary put on the desk, he said, “Would you be my friend?” and he held out his hand to me. I took his hand and said, “Yes, I will be your friend, and I am your friend.” It was quite a dramatic and moving moment, and it touched both of us. I knew then that I was a special friend, and there was a bond between us that was not going to be changed.) So, I said to him that day with Sister Rawson, “Buffalo, do you remember what you said to me just before I left you three years ago?” And he stood up and held out his hand to me and said, “Yes, I remember. I asked you if you’d be my friend.” In June 1976, Buffalo Tiger called me on the telephone from the Ever­glades, and said, I would like to meet President Kimball. Can you make the arrangements?” I told him 1 thought I could. In June of 1977 when President Kimball was in Orlando, Florida, we arranged the meeting.

For an hour, prior to the meeting, I asked Buffalo if he would tell me any ancient teachings he could remember about his people. He spoke how the Savior after His visit to the Indians anciently ascended up into heaven. I then corroborated that by reading to him out of 3 Nephi where the Savior ascended up into heaven following his visit. He told me their teaching that his people were to be alive when the Savior came again and that the wicked were to be destroyed. So I read to him Jacob 3:3 where the Lord through Jacob explains why the Nephites, after the Lord’s first visit, are going to be killed–the White Men are all going to be killed, and only the Lamanites will be left on the earth. This probably is where their tradition originated. (1)

I asked him what else he knew about the Miccosukee traditions, why their
people are so special. And he said, “Our people are special because our wives love their husbands, and our husbands love their wives–and we love our children. I knew then that he knew something about the Book of Mormon which he didn’t realize, and I read for him Jacob 3:7 which says: “Behold, their husbands love their wives, and their wives love their husbands, and their husbands and their wives love their children. When he heard this, he was astounded. I said, “Buffalo, the more you tell me of your traditions, the more you prove to me that you really are the people that should have this book, and that you know that I’m telling you the truth because what you tell me from your traditions is what is written in this book.” He said, “Yes, I realize that.”

Then Buffalo had the opportunity of meeting and visiting with President Kimball for an hour and a half. It was at that time that President Kimball first heard Buffalo’s statement that he could not tell us more about his traditions because their teachings were buried in New. York. When President Kimball asked how they were preserved, Buffalo said they were written on thin sheets of gold.(2) President Kimball, of course, was immediately interested and wanted to know if we could publish the story. As I had learned of it earlier, the President wanted to know if I had written it down, which I had not. He then asked me to gather all the information about the tradition that I could and get it written down. Then he made arrangements for me to meet again with Buffalo Tiger to get the complete tradition and story, and told me to notify all the Indian Tribes that we had found their ancient teachings in New York. President Kimball asked me to search out additional information especially about the Last Battle at Hill Cumorah and report to him my progress, which I did. During the next two years I made a number of trips back to see Buffalo Tiger and each time seemed to lose ground. Although he had promised President Kimball that he would make available all the information I wanted, I received none, Buffalo always indicating he could not tell me anymore. I learned later this was because he had taken an oath to keep certain historical and religious information secret because of its sacred nature.

In April 1979, I learned from a friend, Sister Letteriello, that she could not obtain any additional information beyond what I had already in my possession. She said that I must find an Indian medicine man who would know all the history of his people. In May 1979, President Ritchie Marbury, of the Idaho Boise Mission (who did not know of my assignment), called me and said he had something to tell me. He said, “I should have called three months ago and it’s bothering me so much I finally had to stop my work and call you.” He then said, “We have recently baptized in my home ward in Albany, Georgia, an Indian medicine man. He is a Cherokee, does this mean anything to you?” I told him this information was an answer to prayer. As a direct result of several meetings and telephone conversations with this medicine man, I was able to gather most of the material presented in this report.

The Cherokee Chief and medicine man has asked that this information he has revealed be forwarded to President Kimball. It must be understood that the descriptions and narratives contained herein are special and sacred to him. He has taken a “Death Oath” for the protection of these sacred histories, promising that he would never divulge them. The time will come that they can be made known, but he feels that the time is not now. He feels very strongly that he betrayed a trust and a confidence that was placed on him as a leader of his people. He has not given this information for publication purposes, but rather for safe-keeping. All the information given has been carefully organized in the sequence presented here to help the reader understand it best, but it has been left in the words of the medicine man as much as possible.

It has been a great pleasure bringing to light an understanding of what the heart of the Cherokee Chief and medicine man wanted to say, but sometimes could not find the right words to say. It is hoped justice has been done to this much difficult task and assignment. I would like to thank two special friends for their valuable help organizing and preparing this report: Paul Enciso, a Lamanite member of the Church who helped me better understand the Indian ways and Dr. Charles D. Tate, Jr., former Editor of BYU Studies and now President of the Missouri St. Louis Mission, who helped edit it into final form. Many thanks also go to Lori Mickelsen for typing this report. I have tried as best I could to fill the assignment given me by President Spencer W. Kimball.
J. Murray Rawson

Notes
(1) Note: 3 Nephi 16: 13-16; 20:10-22; 21: 11-15,18; D&C 87:5, all state
that is the Gentile nation, who scatter the Indians, do not repent, they will be vexed and cut off. Further, that the Indians will inherit the American Continent and build the New Jerusalem. (See JS 17:300-301).
(2) After the statement about their record being buried in New York had been made to me in June 1972, I left the Miccosukee Reservation and drove over to the Hollywood Reservation to ask Chief Howard Tommie if he had ever heard anything about their ancient teachings being buried in New York. When I got into his office, his assistant Chief Don Osceola, came in and I asked them both, “Have you ever heard of the tradition about your ancient teachings being lost? Howard said, Yes–they’re buried up in New York, and the assistant Chief said, “They’re buried up in New York by a tree.” I showed them the picture of the painting of Moroni burying the plates on our “Jesus Christ–Mediator of All Mankind,” pamphlet. It shows Moroni putting the plates down into the stone box–he’s kneeling down–and a tree at the left of the box. They really got excited about that.

A SPECIAL REPORT on the RELIGIOUS KNOWLEDGE of the CHEROKEE INDIANS By: J. Murray Rawson

HOW WE KEPT OUR HISTORY

Many, many years ago there lived a particular chief who had a very wise counselor in a medicine man. One day the chief was saddened because he knew that it was very important to figure out a way in which the history of the Cherokee people and his clan might be left for them, so that they would not deviate from the True Ways, some already having started.
Approaching the medicine man, he asked, 1101d Wise One, how am I to leave the history and teachings of our people so that all will remember things pertaining to our past and our ways of life?” The medicine man answered him, 1160 and purify yourself, then face the wind.” The Old Chief did as instructed.

First of all, he went to the river and washed to prepare himself for the purification. While he did this, he had others of the tribe go and prepare the inside of the sweat-lodge• .It was very hot within. He went into the sweat-l odge and stayed there for two days and two nights, going without food and water during the whole time.

Following the second night, he left the lodge and went to the river
to wash and cool off. He then ascended a nearby hill called by the name of Where the Eagle Rests. He remained on this hill three days and three nights. While there he sang and prayed to the Creator of All Things, hoping that he might be shown through a vision how he might be able to rest his troubled heart from the concern that worried him.

On the seventh day, his spirit left his body and went to the sky world. There Brother Wolf and Brother Bear met him. They took him to the chief of the chiefs of the sky world.

In this meeting with the Creator Chief, the chief of the Cherokee was shown and told much. He received specific instruction from the Creator Chief, on a way to preserve the history of his people.

When his spirit was returned to his body, he went to see the medicine man once more. The Wise One patiently waited for the Old Chief to relate his experience. The chief told him of the experience he had, what he had seen and the instruction·he had received, and that the work was to be implemented by the medicine man. The Wise One being very understanding and wise did as the chief had instructed him to do.

The first true words of the people, then, were put on wood; then in time they were placed on rocks; further in time, they were written on paper-leaves; later again, they were written and scribed on gold, copper and silver sheets. This was done because the wood did not last long
enough, and the rocks broke, and the paper-leaves deteriorated. Therefore, it was decided that only gold, copper, and silver talking-leaves (scribed with pictures) would be used.

As time pressed onward, it was found that very few of the people were gaining a knowledge of the sacred ways of the Old Ones, as well as their history, because the metal talking-leaves were kept confined due to their sacredness. It was suggested that some of the people were using the wise teachings and history for their benefit only. This was a matter of great concern for the chief for it is apparent that he had used the historical information in a wrong manner. by a wolf. Therefore, as a punishment, he was attacked.

Prior to his death from this attack, the chief was asked by the wolf why he had taken it upon himself to use the old sacred ways for selfgain, the chief knowing that that was wrong. Consequently, the wolf had attacked him, so that the chief would feel some remorse in anguish prior to his death.
Nevertheless, the chief was granted one wish for the good that he had done wolf.

The wolf, asked the chief if his wish was to have life again, as a The chief replied in the negative. Again the wolf asked if he would care to have life as a bear, to which the chief’s response was once more in the negative. The chief, reasoning that all living things had to come to an end, and die, said he would much rather remain on the earth as a river. Because in so doing, hi could travel far and wide, seeing his people grow day by day. He could be a provider for them, of food and life ( water.) By being a river, he felt that he would be able to contribute to their well­ being to right all the wrong he might have caused them.

The chief died and was turned into a large river, which passes by the homes of all his people to this very day. The river stretches throughout the land and empties from one sea to another. It is called Lake Hope (lake Erie).

This is how the Cherokee kept and preserved their history. Examples existent today are all the rocks still left to the sight of everyone to see, as well as the numerable other ways of the ancient writings that have been found.

CHEROKEE CREATION LEGEND

The Cherokee legends that have been kept alive from generation to generation from time immemorial the story of the spiritual being
who created the earth, sun, moon and stars, as well as the governing of
their orbital sanctuaries in the universe pattern of their creation.
This being is called 11Yohawa11 but was later changed to “Yowa” in reverence to his name.

It is a belief of the Cherokee that Yowa created the world in seven days, and that in Nutalequa, or in the first new moon of autumn with the fruits all ripe, God made the fi rst. man of red clay, an Indian.1 The Cherokee also believe that God made woman from one of the ribs belonging to the first man. Although it is not known why, the general belief exists that all people, prior to the time of the great flood, were Indians, or to be exact, Red People.
The Oyatageronon, or Cherokee Indians, believe that in the beginning
all living things lived together above in the sky world, which was above the sky vault. One of the chief concerns among the dwellers of the sky wo ld were the crowding conditions of both the people and the animals.
One day someone inquired of the Great Father, chief of all things, what existed below the sky vault. He said there existed water below the sky vault. One of the animal children, Little Water Beetle, by name Beaver Grandchild, asked if he could go down and perhaps see what he could learn. As he flew down from the sky world, he darted in every direction over the surface of the water, but could find no firm place to rest. He dived to the bottom of the water world and resurfaced with some mud, which began growing. As it increased, it extended itself on every side, becoming the island we call “earth.” It was then fastened to the sky with four giant ropes; however, no one remembers who did this.

At first the earth was very flat, soft, and wet. The animals were very anxious to go down to earth, so that no one would be pushed off of the sky world. Prior to their leaving the sky world, and due to their anxiety of wanting to leave the sky world first, they sent out different birds to discover if the earth was amply dry to be lived upon. These became very tired as they flew around the earth-island because they could find no place where they did not sink into the soft mud. This news left the people and animals in the sky world very discouraged.

When more time had elapsed, it was decided that the great buzzard should be sent down to see if the earth had dried sufficiently. This was the grandfather of all the buzzard brothers and sisters. He flew very close to the ground, only to discover that the earth was still very soft. As he reached the area of the Cherokee country, his giant wings began to stroke the ground, because he too had become weary and extremely tired in his earth bound episode and investigation. It is said that the valleys that existed in the Cherokee country became mountains due to the grandfather buzzard’s striking his giant wings upon the ground. Seeing that many of the valleys of the soft earth were being turned into mountains, the people and animals of the sky world reasoned that the entire earth would become mountainous, unless they called for the return of grandfather buzzard to the sky world. It seems that to this day the heart of the Cherokee country is full of mountains.

Finally, the earth was dry, and all the animals came down from the sky­ world. The earth was still dark; therefore, they took the sun and set it in a track to cross the firmament daily. It ran from east to west. At first, the sun was so close that all the animals almost burned up. The red crawfish had its shell scorched a bright red, so that its meat was spoiled. Because of this, the Cherokee will not eat the meat of the red crawfish.
To remedy the closeness of the sun, the chief medicine man put the sun another hand’s breadth higher in the air; however, it was still too hot. The sun was raised another hand’s breadth, and another, and yet another, until it was raised just under the sky arch. It had finally been raised to just the right placement; therefore, it was left in the highest place, or as the medicine men and women call it, the seventh height, because it is seven hand breadths above the earth. Therefore, the sun routinely travels daily along its track, and at night it returns to its starting place.

Another world yet exists beneath the one the Cherokee people presently dwell upon. It is similar to the Cherokee world, except that the people live on an opposite basis. When the Cherokee are experiencing summer, those on the world underneath experience winter; and similarly, winter in the Cherokee world means summer in the world beneath. The streams that run
down from the high mountains are the trails by which this underworld can be reached, and the springs at the heads of these streams are the doorways which one can enter. No one is allowed to go to this other world without first being 11 purified, 11 and without fasting from four to seven days. The intruder into the other world must be guided by one of the people-dwellers who live in the other world. Entrance into the other world must be done during a certain time of the season of the year. One can tell the season in the other world by the water temperature in the streams. In the summer it is cooler than the outer air, and in the winter it is wanner.

It is not known who told the animals and the plants to keep awake for seven nights when they were first made. Perhaps it was the Great Father Chief. However, as the young men fasted and kept awake, they prayed for their medicine to work. The plants and animals tried to do this and nearly all were awake through the first night. The following night, however, several went to sleep as drowsiness set in. As he nights continued, others were overcome with drowsiness and fell asleep. On the seventh night only two animals were found awake, the owl and·the panther. (The owl represents wisdom and swiftness and the panther represents darkness.) Perhaps there might have been another two who also remained awake. To these animals, the Great Father Chief gave the power to see at night, as well as to prey upon those who had fallen a-sleep·and who must sleep in the nights forever.

To the plants with living spirits–the cedar tree, the pine tree, the spruce tree, and the holly and laurel–it was given to remain green always, as well as to be the best plants for making medicine, for their obedience in remaining awake for the seven nights. To the other plants it was said, “Because you have not endured to the end, you shall lose
your hair every winter.” And so it is.

In the “Ark of the Covenant”, the first law speaks of the creation of man and about the “Tree of Life”. In accordance to this, the ancient Cherokee belief is that the Cherokee used to live in the high heaven with the Great Father Chief, before they came to live on the earth, which earth is a testing ground and a proving site for mortal man. It is a temporary place for man to dwell.

One day the Sky Chief had a son whose jealousy over his mother’s un­ born child caused him great anxiety, and inevitably caused him to err.

This jealousy was aroused by his thinking that his mother would love the newborn more than she love. In the sky there existed a tree that gave life, called the “Tree of Life”. It was a brilliant tree that gave light to all the sky world.

The jealous son decided to cut the tree down; it fell from the sky world, leaving a large hole in the sky world. ·Because the brilliance of the light was not present any longer, the mother went to the place of the tree and found it not existing. She found that the farther the tree fell from the sky world, the more intensely the darkness increased. The Sky Chief came to the place that his spouse, the mother of his son, was and saw the same as she. Asking his spouse what had happened, she replied that she did not know what had happened; however, he accused her of chopping down the Tree of Life, and condemned her, pushing her into and through the hole that was left in the skyworld by the tree. She and all of her seed after her, were recipients of the same condemnation because of this deed.

However, there existed birds below the sky world at this time, who caught her while she fell, and carried her to the land upon the earth. Because the planet was full of water, the birds had to call upon the musk rats, who were swimming in the water. At that time, all the animals could speak the same language, so they could all communicate with one another.

Therefore, the birds told the musk rats that they carried a woman who was with child, and needed to place her on land. The musk rats then went into the water to speak with brother mud turtle. The mud turtle surfaced and inquired what the matter was. The birds told him that they had a woman who was with child and who also needed a place to dwell upon. The mud turtle then went down into the water and took a piece of mud and brought it to the surface and formed the first land. The birds then placed the woman on the land. In her due time, she walked into the waters to bear her child. Upon returning out of the waters, she carried a baby, and thus the belief that this is how the sea was formed: For the waters now had become the sea.

When the Sky Chief realized that it was his son who had cut down the Tree of Life so that it. fell and created a hole in the sky world, he took his son to the hole and pushed him through it, and told him that he would be condemned for the transgression, forever. The Cherokee call this son by the name of Baboe (which to the Cherokee chief and medicine man sounds like one of Baal’s names, more particularly, the Ekron name of Baal-zebub}. This story is recorded on the first tablet of crystal, which has existed for the last seven generations assuredly, which is inside the Arc of the Covenant. Undoubtedly, it is perhaps beyond those generations in age.

According to the myth keepers of the Cherokee, before the world was sufficiently dry to support people, plants, and animals, these future inhabitants all lived together and spoke a common language in the sky world.

In regard to the bearing of children, it is said that after man was created on the earth, there lived a brother and a sister, who together dwelt in the land. One day the brother struck the sister with a fish (which represents life–which is to say, the power of life-giver), and she bore a child. Every seven days she would bear a child until there was the danger that not enough space would be available upon the land for all the new arrivals from the sky world. It was then determined that a woman would only bring forth a child once every year, and this is how the bearing-period of children came into existence.

First must be understood that in the realization of creation of First Man and First Woman, the Indian People believe that they are the parents of all present existing human families. Because First Man was created out of Red Earth, this identifies him with the Red Race of today, the Indian People. Similarly, Buddha is an Oriental to the people of that race; God is White (perhaps Caucasian) to the people of that race; and the Creator God is Indian to the people of the Red race. When the Creator visited the Indian, he called them “My Children” and said that the Great Father had sent Him to them, as He had also been sent to First Man; therefore, reasoning that the Great Father of Red People must also be Red Man, therefore, an Indian. (Explanation note of theory by the interviewer)

SACRED BELIEFS OF THE CHEROKEE

The Cherokee protested the completion of the Tellico Dam in Tennessee (1979) because they realized that the waters filling the dam would back up sufficiently to flood both their sacred burial grounds, and a sacred cave where they kept ancient sacred religious articles. It took about two or three days by foot to arrive at this sacred cave, which contained metal plates, upon which the history and story of the tribe had been written.

There, also, one could find paper-like materials kept in metal cylinders. In another cave there are goldish-looking metal plates, which are held together by what seems to be a wire or d ng. These the medicine man can open and read.

When the early missionaries went among the Cherokee People, they were astonished at the similarity between the Cherokee religious traditions and the Biblical accounts. These missionaries tried to destroy as many of the books made of gold, silver, copper, and stone as they could. They also burned the books that were made of paper-like materials, thus erasing any knowledge of the people’s old and true ways. Although many of these records were destroyed, others were kept in sacred places to keep many of the Old Laws alive for the benefit of the Cherokee.

They are regarded as being jn safe places, as the time is not yet come for the Great Young Warrior King to return to tell the Cherokee to bring them out, so that the Creator can once again use them in the sacred and holy ways to recount the religious views of the people. When he returns, he shall tell the Cherokee to bring out all of these sacred treasures so that the ancient true-ways of the people may return to them, and they may live in peace and harmony once more.

The Cherokee believe, too, that one of their sacred books is buried in New York.2 These particular records they know were in the possession of the
Old White Chief at the last battle, and were buried at the hill where this last battle took place: the “Hill Where the Blood Ran Red All Day, 11 or 11 Death Mountain.” They are buried on the east side somewhere near the base, to be preserved.

All the medicine men and holy people knew about the records, for they themselves buried the Great White Chief at the time, knowing that he had had the records. However, it is unknown who actually buried them.

What makes these records so very important to the Cherokee is that they contain their ancient religious history and are considered to be very sacred. They contain the teachings of ancient prophets that walked among the people, as well as the sacred covenants they once received when they walked in the knowledge of the Great Laws given to them by the Creator, who was Yowa. Presently, many Indians are trying to locate the place of these records, so that they can obtain a more accurate account of their ancient teachings.

If these records are not found, the tribes (such as the Iroquois, Penobscot, Algonquin, Pequot, Cherokee and other northeastern tribes) will await their return. This is why it is so important for the young Great Warrior man to come, as he shall reveal where the ancient records
are buried. The tribes were told to stay true and to wait for the records to be returned to them.

These records will be readily identified without question by the tribe,
because they were told that their hearts would tell them so. At that time, they will accept the records brought to them and will know that the true church will exist because of them. Most of the various Indian tribes in the United States and Canada await the return of the ancient true religion they once had. It is through these ancient records that they will positively know that the true religion (or church) will return to them. This is what the holy teachers and other certain people who belonged to a secret religious society taught them. These holy teachers w.ere those who wrote the records.

Some of these records were kept from the time before the crossing of the forefathers from across the great waters. Other records were written by the forefathers after their arrival upon the land. Some of the stories contained in the records tell that Yowa visited the Indians, and in that visit Yowa walked and talked with, and taught the people his ways. It is said that when he appeared there was a blinding light, a voice from heaven spoke, and a shining star appeared.· The records also contain the story of the destruction of some very wicked temples, because some of the holy temples had been desecrated by the people.

In addition to the true ways that Yowa taught the people, he also taught them how to cook, when to plant, when to harvest. He also taught that if the children would be obedient·to their parents they would· live a long time.

When Yowa came, he had special powers to heal the sick. He taught them peace and life–this is why he came to teach the people the right way. He promised the people that he would return. He also chose twelve men to carry on his ministry among the People.

It is expected that the ancient record to the tribes must come through the religious leaders, such·as the medicine men, who are spiritual leaders in their tribes. The people will then receive it if the medicine m n agree unitedly, as the Indians are already looking for the religious instruction which is now lost. They want and expect an Indian leader to teach them; therefore, they await this record to come to them through an Indian. This record’s teachings will return the old religion to the tribe and initiate the waited-for new religion. ·However, the tribe is not prepared for the change-over and this may be a hardship.

The knowledge of metal making has been lost; however, the knowledge and use of gold was an art that was passed down from father to son. As the time comes, all of the re.cords will be brought to the Indians• .At that time, the tribe will see itself as·being, or belonging to the Higher Order–that is, the same order to which Yowa belongs, by which order he also ministers. The Higher Order has the power to administer in all the affairs of Yowa to his children, while the Lower Order ministers only in the power delegated to men, in their affairs. Anyone who rejects the teachings of the records will be banished, outcast, or suffer death. However, when a young light-skinned warrior brings the records, his teachings will be rejected; but in the end the people will accept him.

Prior to the return of Yowa, the people walking upon the land of pro­ mise, and all over the world, will be ungodly and wicked. They will be in need of higher powers to protect them. It is also known that a war will break out between the black people and the white people, and that this situation will bring all Indians together to protect one another {they will go to the mountains for their protection). Therefore, when a young warrior is come, there will be a cleansing at the last battle. The light-skinned people (or whites) will come to the Indians for their protection. But first, a young warrior must come forth.

When the birth of a new nation, a new religion, is come, there will then exist also one brotherhood, like in the beginning. There will also be a sacred city built in the middle of the country, perhaps in Missouri., The Cherokee also believe that in the latter-days the people will need to go to the hills to be protected from the great evils and destruction’s that shall visit the land and sweep the earth. Other races of people will also come to the hills. A great young warrior chief will come forth to lead the Cherokee people there. It is the belief of many tribes that this light-skinned young chief will wear red, with the sacred marking of the bent cross on his clothing. The protection of the hills will be necessary, because it is said that the heavens will open and protect the Indian people, with other people who shall join them. They will be protected from the pitch that will be sent to the earth, then fire shall rain over that, consuming and destroying all wickedness: For the earth shall be cleansed by fire. Only then will the people all leave the refuge of the hills and begin to live as in the old days. There are fourteen sanctuaries which will protect them.

In some of the legends of the Cherokee, one will recognize their know­ ledge. of the Great Flood which covered the whole earth. When De Soto
met the Cherokee for the first time, he was astounded to learn that they knew about the flood and an ark which saved the sacred family from drowning.

It is said that all the people living at that time were Red People. Before the time of the Great Flood there were preachers, doctors and prophets, who taught the Cherokee to obey Yowa, as well as their parents. The people were also warned of an impending flood, which would destroy all wickedness from the face of the land, if the ways of the people were not mended (corrected). The people were also taught that the earth would receive
this destruction, by water, only once. In the last days of the earth, the people were told, the earth would once again receive destruction, but then by fire. It was said that Yowa would send, in the last days a shower of pitch, and then a shower of fire, which would burn everything, causing a cleansing, like the Great Flood. For there must first be a washing of things, then there must follow a purification of things.

The reason the earth needed a washing (prior to the Great Flood) was because wickedness was spreading throughout the land, so that the people were becoming an enemy to the laws of Yowa. At length, a great messenger was sent to the people from above to warn them of the impending flood
if they would not turn away from their wickedness. Yowa then told a man to make a house that would float on the water.

Also, this man was to take his family and some of the different kinds of animals into it. He was told to take the sacred books and some of the holy teachers as well. Yowa then sent the rains, at the allotted time, so that it continued for forty days and forty nights. Simultaneously, water began gushing out of the ground, so that in time the house was raised upon the waters and floated away.

After a length of time had passed, this man sent out a raven from the house to discover if the land had dried sufficiently to leave the floating house. A dove returned with a leaf in its mouth (this is also the Cherokee symbol for peace). It was not long after the dove had returned that the man found the house resting on dry ground, on the top of a huge hill. This was in the spring of the year. All who had ridden within the house–the family, teachers and all the animals that he had taken–left it and began to make a new life. They became farmers and tilled the ground of the new world.

It generally surprises people to know that such Biblical characters as Aquahama (Abraham) and Wasi (Moses), with their stories paralleling their Biblical counterparts, actually exist in the legends of the Cherokee. The task was comparatively easy to convert the Cherokee to Christianity within a period of about thirty years. It was never known if the missionaries were teaching the Cherokee stories and doctrinal principles from the Christian books (Bible), or from the Cherokee sacred beliefs. It all seemed to be one in the same.

The Cherokee have always believed that on another planet, a heavenly
and holy planet, there exists a Heavenly Mother, who lives with our Heavenly Father. (This belief is very common among all tribes.) The word “heaven” has always existed in the Cherokee language. It is not a word that was brought to them through the Christian missionaries. The Cherokee have always been a religious and humble people because of their conviction and faith in the one true God.

The one supreme being was called Yohawa, but later changed to just
Yowa to keep the name in holy reverence. The name was never said, ex­cept by certain priests who were permitted to say it aloud. Yowa was a unity of three beings, called The Elder of the Fires Above (Cho-ta-auh-ne-le-eh)–perhaps synonymous to the Holy Trinity of the Chris­tian faith. Other Cherokee people called him the Great Spirit or the Creator, because of the legends which have kept the belief alive of the spiritual being who created the earth, the sun, and the moon and stars.Fire was commanded to take care of the needs of mankind, using smoke as its messenger. Because of the conversion of the Cherokee to the Christian faith, there arose sentiments and division among the people of the tribe. While many of the Cherokee worshiped the sun, moon, stars, and other gods, most of the Cherokee people believed in the teachings and of the existence· of the Three Beings Above, who had created all men and their surroundings.These would also judge all men according to their deeds of good or wrong. They also fixed the time and manner of death. The names of these three beings were Uhahetaqua (the Father God), who is the great head of all power; Atanoti (the Son God), who is Yowa, the Creator; and Usquahula(the Spirit God). These three beings are said to be always unanimous in thought and action. They sit on three white seats above and are the only objects to which all worship and prayers are directed. The angels are their messengers who come down to earth to attend to the affairs of men. The Cherokee people believe that angels can also be people with God-given powers, who are true in heart, and are able to administer to the needs of the people, such as knowing how to cure sick people and how to administer the ordinances of the Old Way–baptism, marriage, and the death rites.

Yowa is the name of the Great King God. His name is very sacred. He was a man, and yet he was also a spirit. He was a great and glorious being. He was so highly revered that never was his name used in common talk. Only the high-high priests, or the chief council medicine men could use his name, or say it (in reverence). If anyone was heard saying or using his name in a wrong way, that person was put to death. If anyone used or said his name without proper permission, or out of his jurisdiction and authorship, that person was also put to death. Certainly, this was one name that could not be misused.

The Great King commanded the people to rest every seventh day. The people were not to work on this day. It was a day of devotion for speaking about the Father God, his son and the spirit. It is believed that the number seven has become a holy number to the Cherokee, coming from the commandment of resting on the seventh day.

There are many evidences of the sacred number seven among the Cherokee: there are only seven clans: The Bird Clan, the Paint Clan, the Deer Clan, the Wolf Clan, the Blue Clan, the Long Hair Clan, and Wild Potato Clan.
Each clan has a chief. Also, the council house of the Cherokee is a seven-sided building, with each chief of the seven clans having a designated section in one of the seven council house chambers. In the middle of the council house, burns a fire kindled with seven different kinds of wood. One can recognize it in the seven heights or steps to the heavens. The seventh heaven is the highest, where one can reside with Yowa.

Still strong in the beliefs of the Cherokee is the remembrance of one called Iitza. The events of his life and death tell that Iitza died on a cross on Skull Mountain. He wore a red robe, which was made by a Cherokee woman. Upon his head he wore thistles or thorns, and died for the Cherokee people. It is believed by .the Cherokee that Iitza is Jesus and was Cherokee. This great chief, son of sky world, climbed a hill called Death Face Hill (which is also the same called Skull Mountain). There he hung for the Cherokee people, his side opened by an arrow.

The numbers four, seven, twelve and fourteen are sacred numbers. The colors Red, Black, White and Yellow are the four holy colors. Each has a meaning, and a variety of symbolic meanings.

Red, for instance·, represents God, High Maker, and Red People, to mention a few. Black represents Yowa, Voice Thunder,. Truth and also the Black people. White represents the Holy Spirit and White people. Yellow represents the peace of God’s love and warmth, and also the Oriental people.

The colors blue, purple and green are also sacred. The blue represents the Spirit of God; it can represent Yowa the being; it may also represent the Holy Spirit.Thus it may be said that it represents the Three Holy Beings, who are One in purpose. The color blue also means, “be true.” Purple has synonymous meaning to the color blue. However, it also implies that all three spirits are not far distant from one who is seeking them. Green is the color representative of life and Mother Earth.

Now, if a person is traveling and comes· across a large hill, and observes that three smaller hills lay in a perpendicular pattern on the large hill’s east side, so that the three smaller hills form the top bar of a “T” to the large hill’s main body, let it be known that on this mound lay Holy People, Wise Men and Holy Teachers resting. This place should not be desecrated. One will be sure of this if on the large hill one will see four or seven trees existing. The four trees will incidentally remind the person that “this place” is sacred ground. Seven trees will remind one that “this place” is a most holy place. Records of metal plates could be buried there, due to their sacred nature.

However, when one comes across “crossed-arrows,” this will indicate that one is close to an Indian-treasure of gold or silv er. This symbol will appear on a tree or rock. It also will indicate that the treasure was secured there, close to 2000 feet from that spot. As one searches and finds in the general area an “eye” or the “profile of a face” looking or facing in a specific direction, that will be the direction of said treasure.

The Cherokee Chief and medicine man remembers as a boy that his grand­father, who was a high-high priest, took him to a cave, wherein he saw many sacred and religious items. He also saw at the time he entered the cave the Ark of the Covenant. He saw the crystals that were contained within. He saw records made of metal, some being gold, silver and copper in appearance.

The Ark had been located near a place called Gattenburg, Tennessee, before it was moved to the area that was flooded by the dam, the place of ancient Cherokee burial mounds. From there it was moved into Georgia, where now it rests within the confines of a cave. It is accompanied there with other religious and sacred articles. He has also indicated that he had seen some people touch the Ark of the Covenant and be thrust down because of their negligence in touching it.

He remembers as a boy that he went to a cave where the Ark of the Covenant was located. In this place was held an annual ceremony for the same. Certain people were charged with the maintenance of the Ark and its surroundings. They would go to spread the sacred tobacco around it.

Specific people would pronounce prayers, while others who were allowed
to do so would clean it; and they would cover it, with a tent-like structure (representing a very small tent figure).

Aside from northern Georgia and Tennessee, where there are places with gold and other sacred artifacts, Georgia and North Carolina also have locations where one can find some tablets deposited. Perhaps the last ceremony held with the Ark was in Kentucky about in 1973.

On May 12, 1972, J. Murray Rawson was interested to know if Buffalo Tiger knew where the ancient teachings of his people, the Miccosukee were located. Buffalo Tiger responded that the records were buried in a hill in New York (which corroborates the Cherokee chief and medicine man’s story). However, to corroborate this statement, Brother Rawson went to the headquarters of the Seminole Tribe to see if the people there might tell a different story. He approached Chief Howard Tommy with the question: “I understand your ancient teachings have been lost.” He and Don Osceola (who was sitting there) nodded their heads. Chief Tommy said, “Yes, they are buried up in New York.” Don said, “They are buried up in New York in a hill by a tree.

The 3rd Indian belief is that the Creator placed His energies into the fire, to give life {thus creating the sun by his might). In turn, the smoke became the symbol for the spirit of life. Tobacco, when lit, will give off a white smoke (symbol for purity), therefore, taking the prayers of a person to the Giver of Life, as it ascends and disappears (as the messenger spirit of life).

EARLY CHEROKEE HISTORY

It is the belief of the Cherokee People that they came to the land of the New World from the direction of the East Ocean riding on a white cloud. There seems to be in the legend the existence of some type of round instrument which directed the voyage. Although not totally clear, it seems that the instrument which directed the voyage was ball-shaped and contained another like it within itself. It contained a liquid, making the floating devices within to congregate at times to give direction to the eyes of the beholder. Like the Iroquois, the Cherokee believe that the ancient people landed in what is the Yucatan Peninsula (Mayan Indian area). From there, they migrated northward then again into a southerly direction. This is the route followed after they left the south lands of the Yucatan.

The migration. northward took the Cherokee (actually “The People”, be­cause they believe they were one people at that time, and they had not yet divided into groups) into the area of what is now New York, near the place of waters called Lake Erie. As they arrived in this area which is now northern New York, they found a light-skinned people who already possessed the land. The Cherokee People befriended these light skins and dwelt among them. These light skins were a mighty and a great people.

The Cherokee believe that they were the true forefathers of all the Indians, who had come from the East across the waters riding in white clouds.

Peace and harmony existed among the people throughout the land so that everyone lived well. In time dissension occurred among the people, and inevitably the two peoples began to despise each other. All the ceremonies were disrupted and their beliefs questioned: Some believing in one thing, and others believing in another. The confusion became so intense that all the good feelings and peace and harmony which existed could not be found among the two peoples.

In due time the two groups “knocked heads” (to quote the Iroquois).
After the battle, it was found that the Iroquois Nation (the Cherokee
sprang from this group) was defeated and placed under subservient conditions, their women being raped and placed under slavery supervision by the Bark Eaters (as the light skins were called). They also performed sacrilegious services and sacrifices, cutting out the hearts of the people. The Iroquois Nation suffered greatly at the hands of the Bark Eaters, and prayed unendingly for deliverance for the space of many, many years.

It was mentioned by the chief that perhaps the clouds are the white sails of the ships which brought them here. It was also mentioned that the word Cherokee was somehow associated with the Hebrew word for cloud or sail. Cherokee is not at all associated with any Hebraic word. However, the Aramaic language possesses the word Sharak, which means “East.” Also, the word Sharakiya refers to the East Wind.

Al Sharkiya means the “hot desert wind” but literally means: “The Easterner. (Information received fro·m Dr. Shlomo Karni, professor of Electrical Engineering, University of New Mexico, and Private Lin­guist, native speaker of the Aramaic & Hebrew languages by Paul Enciso)
This description of the so-called “Liahona” is the first rendition I have come across outside of the Pueblo Indian legends. The Pueblo Indians of New Mexico relate a story of a man who is in search of his “other brothers” who originated from the same land he did, and came to this land after the great destruction. However, he is led to his brothers by the means of an “awl” which “pointed in the direction of whither he should go. The story says that he was able to communicate with the “awl ” in all circumstances and receive both direction and instruction from the instrument, so that he was able to locate his brothers safely in the new land of promise. (Note given by Paul Encisco.)

To Read J. Murry Rawson’s report on the Ark of the Covenant titled, “THE CHEROKEES AND THE ARK OF THE COVENANT”

• A brief comment on the subject of the Ark of the Covenant. Perhaps there will be those who will quickly ridicule, or make light of the possibility that the Ark of the Covenant is in possession of the Cherokees, as described in the information given. It is understandable that anyone might think this a hoax. However, studies of the Ark of the Covenant show that it disappears after the destruction of the temple. When the temple was rebuilt, the Ark of the Covenant was not present, so that it could not have been destroyed in the second destruction (because it was not there to destroy). However, the assumption is that it might have been kept in hiding (and some believe it is hidden under the Dome of the Rock.) But when the Ark of the Covenant was taken from the Israelite’s, everyone who took possession of it wanted to get rid of it because of the many plagues and disasters which came to those who possessed it. Why then, would anyone want to take the Ark of the Covenant from Israel after having experienced such great difficulties with it? It is concluded that it must have been taken to a safe place and kept there by the remaining Jews in Jerusalem, since the Ten Tribes had already vanished prior to the second destruction of Jerusalem. It is also known that the captives of Israel did not carry the Ark of the Covenant with them at the time they were led away.
  
  The Book of Mormon tells that the people of the Mulekites left Jerusalem at its destruction. They were direct descendants of the Jews, Mulek being a son of King Zedekiah. The possibility exists that there were some of the Mulekites who were charged with the care and keeping of the Ark of the Covenant and brought it with them as they sailed from the East.
  
  Thus the possibility also exists that the Cherokee Ark of the Covenant may very well be the real one. Certainly, no one has heard of it after its disappearance from the temple, and it was not to be found at the de­struction of the temple (where it had been kept for safe-keeping.) Perhaps no one found it, though many tried to, because it had been brought to America and cared for by the descendants of the Jews who had been charged with its care and keeping.
  
  Now one other thing that comes to mind: If the crystals are written in a form of Egyptian characters, this would seem to coincide remarkably with the time of making the Ark of the Covenant. The children of Israel had just left Egypt, where they had resided for about half a millennium. The Cherokee Chief and medicine man, not being versed in the non-Cherokee doctrines and histories of the Israelites, certainly has provided some details of information unequaled any place else. (By Paul Enciso)

The Ark of the Covenant dates back to times of antiquity. Cherokee legend clearly describes its accompanying the ancient Cherokee as they came across the Atlantic Ocean. Therefore, the Ark of the Covenant came from the East, originating from the same place as the Cherokee, they having received it from Yowa, therefore, alluding to its sacredness.

The approximate measurements of the Ark of the Covenant are described to be about three-and-a-half feet by two-and-a-half feet, standing about one-foot high, looking somewhat like a cedar chest. Atop its four corners are found four winged personages. The wood is very smooth, and everything about it seems to be exceptionally well preserved, even in perfect condition. There are four staves, with what appears to be brass handles on each of these. These staves are located on the outside of the Ark, going through goldish/brass colored type rings. On the exterior of the Ark one notices the decor of gold and silver, with twelve stones fastened thereto, arranged in a circle. In the center of this circle of stones·sit a red stone– the Holy Stone and two other stones beside it, one to its left and the other to its right side.

These stones basically represent the Twelve Laws of the Cherokee Nation, and remind those who see them of the sacred covenants they have made and been entrusted with. One of the two stones beside the Holy Stone is inter­preted to mean that one should not believe in any other God, but only in the beliefs and traditions of the Old Way, which is Amiiwah; and the other is interpreted to mean that one must believe in Iitza (being inter­ preted, Jesus Christ) with all of one’s heart and soul, that He did visit the Cherokee people, and walked, talked, and taught them His teachings.

Inside the chambers of the Ark are twelve crystals containing the Twelve Laws of the Cherokee Nation. These crystals are of a lightish brown (amber) and white hue. They are long, flat-like glass-slabs that look somewhat like diamond. Their approximate measurements are about eighteen inches by twenty-four inches each. They are not metal, but a
transparent crystalline type stone. These crystals do not appear to be
of American Indian style, but seem to resemble a form of Egyptian character writing. Some crystals have large characters on them, while others are inscribed with smaller ones.

The characters on each stone reveal stories pertaining to the First Law, Second Law, etc., to the Twelfth Law of the Cherokee Nation. The First Law speaks about the Creation of Man and the Tree of Life. These sacred crystals and the Ark of the Covenant play a very important part in the true religious ceremonies of .the Cherokee.

The Ark of the Covenant is protected in a cave and is guarded, protected, and cared for by specially selected men. If the Ark is to be moved, prayer and fasting are required before, during and after the move, as well as right before the Ark is re-established. Performing a special ceremony for purifying everything associated with the Ark is essential.

The Cherokee do so in order to keep the spirit of Yowa in the Ark, as well as to keep Yowa with the people.

It is said that to see the Ark is to see a part of the living and loving God. There is a cloud of mist that surrounds the Ark. Only three medicine men can touch the Ark, and only three are allowed to remove the sacred crystals from its chambers. Only seven of the lower medicine men are allowed to lift the Ark to move it. If any one else touches it, without being specifically called to that duty, he shall die. This was the instruction and law given by Yowa. To speak of the Ark is forbidden. If any of the medicine men speak of it, they risk losing all their sacred powers, and perhaps even their lives. An Oath of Death helps keep the secret reverence of the Ark.

Also, according to the Iroquois, the Ark of the Covenant is surrounded by a barrier. No one is allowed to touch the Ark under penalty of death, except for the Chief Grand Council Medicine man.

Belonging to the company of the Ark of the Covenant is found an article called the Foot Wash. It measures approximately four feet in length, so that a person can stand inside of it. It has a small handle on it; however, it has a stand as an accompanying instrument for the purpose of burning incense. This stand has an approximate height of four to five feet (more probably five feet). Seven types of woods are used for the incense burning, which acts as charcoal for the igniting of the raw, green tobacco that is placed over it.

Among the articles belonging to the company of the Ark of the Covenant is also found an altar with four protrusions, which are fashioned after the manner of rams’ horns, and made from a gold-like substance. There is a dark copper-like slab with a wall built around it. On top of this wall was placed another slab, so that a four-cornered altar was constructed.

The altar is taken apart every year, so it must be rebuilt every year for the religious rites to be performed on it. Because no one is allowed to go near enough to the Ark to touch it, a guard stands at each of the four corners. At the site of the altar a high priest stands behind the altar, and two lower priests, or medicine men, stand on each side of the altar.

The Ark of the Covenant is totally encompassed by a white veil, made from a type of cloth that is unique in appearance. No one knows where this cloth came from, or who made it. The fourth veil, which encompasses the Ark, has a bit of gold on it, and comes to a point over the Ark, somewhat like a square tent with the roof coming to a point. There are, then, four veiled walls surrounding the Ark, with each side having seven types of circular holes. Colors are also used. Each color represents the four types of peoples found in the world: Red, black, white and yellow, also red, green, brown, blue and light/dark purple. The red is for fire; green is for Mother Earth; white is for the Spirit; the dark/light purple is the representative for the Lord (Royalty). The other colors represent life, fertility, the earth, etc. The red circle is always in the middle, while the others form a circle around it. They also surround the square where the Ark is located. On the roof-top of the tent are red painted slots (or holes).

When the Ark sits in the temple, there is a hole immediately over the Ark in the roof-top to allow light to shine into the room where the Ark is located.· The light, however, is not allowed to shine directly on the Ark of the Covenant.

As part of the religious rite that is performed, and when such a re­ligious rite continues through the evening hours, particular lamps are displayed that belong to the company of articles belonging to the Ark of the Covenant. These lamps are filled each with one of four kinds of animal oil (whale, bear, etc.). The lamps are not touched; however, a type of goldish-brown light is emitted from them during the night hours of the ceremony The Cherokee believe that Yowa is in the Ark, so that spiritually, they feel His power that allows the lamps to emit light to them for the religious rites being performed.

As mentioned before, no one is allowed to touch the Ark of the Covenant. If anyone should, the guards are instructed to take that person’s life.

CHEROKEE TEMPLE ORDINANCES OF THE COUNCIL HOUSE

The Cherokee Council House (which serves as a temple edifice as well) has seven walls; built in the fashion of a septagon. Each side is rep­resentative of the seven Cherokee clans, or family groups. Each side also has an entrance, and a specific place for the chief to sit. The high chief with his two counselors sit in the middle of the council house (or temple). This high chief is also known as the grand council head chief. There is also a sub-grand council head chief, and a medicine man, who is referred to as the “right-hand man.” Next in order sit the clan chiefs, the sub-clan chiefs, and then all the other members of the offices of each clan, or family unit, who sit behind one another in rank. Each one has a delegated seat in the Council House. Lastly the members of each family group can also sit in council and listen to the words that are spoken. Meantime, while the elect officials speak, no one else will irreverence the occasion by their speech.

About one hundred yards away from the seven-sided council house (or temple), the actual temple sits atop a mound. Because today there exists no village, as existed anciently, the Ark is brought and set upon what would be a holy house, made with four sides. The Ark is set there with all of the necessary articles for a religious ceremony.

It must be remembered that during the ceremonial use of the Ark of the Covenant, it had to be situated near a place where water existed so the ordinances of baptism for the living and proxy-baptisms for the dead could be performed. In attending this ceremony, which was usually
held for up to four days–depending upon the size of the people gathered for the ordinances to be performed–everyone was expected to walk or go by horseback into the farthest remote areas wherever the Ark was taken and placed.

The walls of the holy house built to perform the ordinances associated with the Ark of the Covenant had to be white. The entrance had to face east, and the exit west.

The pre-requisite for anyone going through the veils of the temple was marriage. One was also required to go through the ordinances of the temple with one’s mate. Those entering the temple must wear light colored clothing, although not necessarily white.

In entering the holy house (temple), one must pass through four veils in order to obtain a view of the Ark of the Covenant. There are altars between each veil passage-way, where incense is burned. In order to pass from one veil to the another, certain passwords and hand-grips must be given. (These hand ‘grips were shown to J. Murray Rawson). The passwords were said to be the names of the old Tribal leaders, and of Yowa.

Regarding the marriage ceremony, Indians (Cherokee) must be married before the Tribal Council. This marriage is for this life only. If Indians are worthy, after the first ceremony, they can then go to the holy house and be married for eternity by the medicine-man and witnessed by all the council chiefs. This marriage cannot be broken or changed. There is no divorce. However, transgression of the eternal marriage covenant will revoke it.

When a spouse and his mate enter the temple house, they first enter through the east and go through a white veil, which is called the first veil. Upon entering, the woman washes the man’s feet, and then his hands. In return, the man washes his woman’s feet and then her hands.

By knowing what ordinance the two are there to perform, the woman will then proceed to go with her husband through the various steps, or rooms. There are four steps that must be performed prior to arriving to the Ark of the Covenant, assuming (hypothetically) they both are there to receive the ordinance of marriage sealing for eternity.

The second room is the incense room. In this room, one can pray and burn incense. It is not unusual for one’s prayers to be answered there. If the medicine-man finds one worthy in this second room, he, or the high priest officiating, will give his decision and recommendation for that person to continue to the third room, where the altar is located. In this third room, the Altar Room, one is allowed to bring his sacrifice, and there sacrifice a bird, or some other type of small animal.

Because only a certain number of people are allowed to enter this Altar Room, certain restrictions are applied. Therefore, after all the sacri­fices are received of the high priest there, each person in the room is allotted a specified amount of time to ask questions, to receive guidance and revelation. The offerings are then burnt, at that point, while special prayers are recited. Simultaneously, the person going through the ordinance fervently prays hoping his prayer to be answered, and that he may receive a blessing of the Lord.

As one is found worthy, the medicine man will send him onto the fourth
room, wherein he must pass through the fourth veil. In this fourth room the Ark of the Covenant is located. The passageway into the fourth room, through the fourth veil, is also called the “gateway.” Passage is gained only through the use of certain passwords. The officiator returns the same words as have been given to him by the person going through the temple.

The passwords, basically, are the answers to these questions: “Who
are you?” and “What do you believe in?” The person then gives the officiator a name for the first password, and tells him that he believes in “Amiiwah”, meaning the Laws of the Long House. Those laws are very similar to the Ten Commandments, and very specific. Therefore, these laws teach one to keep clean, pure and chaste, morally, so that one’s body is pure to progress (spiritually), and also pure to progress symbolically (physically) into the fourth room.

Continuing, the medicine man will ask the person seeking passage through the “gateway” if he has kept the laws of his conviction (Amiiwah), and the person will answer him. Again he will ask the person another question: ‘Who is your master?” The person will then respond that his master is Ananyo’o–which means God. The person is then permitted to pass onward, to another high priest (or, brother), who asks him another question. The person will then respond according to the questions asked, which questions are determined by the purpose for which the person is going through this holy house. The person should be totally worthy to participate in the sacred rite.

Because there is no baptismal place inside the room were the Ark is located, a person understands that proxies to be performed for the departed (baptisms for the dead) must be done outside of the holy house. Nonetheless, while in this room,·the participant will go before the Ark to pray, asking for certain blessings to be imparted to the deceased.

Another type of ordinance that could take place at this time, aside from proxy baptisms, would be sealings. One type of sealing that could be asked to be performed in front of the Ark would be a marriage sealing. One would do this by kneeling in front of the Ark, being careful not to touch it.

Therefore, according to the prayer(s) being offered, the medicine man will recognize the purpose of the participants. He will then ask questions pertaining to the same.

In the marriage ceremony, after the proper questions have been asked, the couple wishing to be married (sealed for eternity) will then go before the seven clan chiefs to ask their permission to be married. If one of the clan chiefs refuses permission, then the participants would again need to start from the beginning, asking the permission of all the clan chiefs until they are united in favor of granting permission.

The man then will proceed to the high priest, who will ask why he has brought the woman to be sealed to him. He will also be asked why he loves her; why he wants to be married to her; and why he wants to be sealed to her.

Of course, the significance of sealing a man and a woman together
is to bind them for eternity after death, and not just for this life.

After the marriage prayers are said, the couple is counselled and reminded of their faithfulness, trust and loyalty to one another. This then becomes the contract between the two, wherein each person describes his contract to the other person, detailing what each would expect in that marriage. This marriage contract can be revoked only upon transgression of the marriage covenant–the oath. However, a divorce cannot end this marriage contract if the couple should decide they want to annul and end the marriage. The marriage is binding for all eternity.

After each participant has spoken his and her.wishes of the marriage contract, then their wrists are cut and their blood exchanged. This was the custom in the old days; however, nowadays, the fingers are pricked with a needle, then they are joined together so that the blood exchange takes place. in like manner. These words are then spoken between the couple:·”Your blood is now my blood, and my blood is your blood; and now we are one, and no one will be able to break this marriage.”

The high priest and the other councilmen present will then approach the couple and will place their hands upon the heads of the married couple and will pray over them, asking for certain blessings upon the man. In the traditional way (the Old Days), these prayers used to be done by raising of both hands high into the air as certain blessings would be pronounced. Today that practice is done away. Rather, the placing of one’s hands upon the heads, shoulders, or some other part of the body is sufficient.

Entering into and going through the sacred ordinances of the temple ceremony has deep meaning to the Cherokee. Every person who will enter the temple to go through the four steps, passing each veil–from the first through the fourth–must know the exact passwords and responses to the questions that will be asked. Each. must repeat the same words and substance; each must be acquainted with ceremony and the purpose of his/her going through the ceremony.

If one is going for the purpose of being baptized for the dead, then one will also need to go to a river nearby, for which purpose its waters have been blessed. The person will be immersed into the river waters. This type of baptism is similar to the baptism for oneself.

Prior to being baptized for the.dead, the proxy must be worthy. The proxy must have fasted for four days and four nights, going completely without drink or nourishment for that period of time, in order to purify the body before performing the proxy baptism. This purification process also requires that the proxy go into a sweat-house, or sweat-lodge, and take a sweat bath. This allows one to sweat out the bad or evil spirits that may reside inside one’s body. The proxy is required to attend to a sweat bath at least twice a day during the four day ordeal. The person entering the sweat-house will wear light colored clothing, although it need not necessarily be white. This light colored clothing is necessary because the person will be entering into the temple.

During baptism–the proxy baptism, or baptism for oneself–one wears hardly any clothing. The reason for this is that anciently when buckskin was worn, it became wet and heavy and uncomfortable to wear.

It is the ancient belief, and right, that if two people who were married but not sealed according to the sealing ceremony, and one of the two had passed on in death, the survivor being worthy to enter the temple could invite a worthy brother or sister (as the case may be), or a blood relative, to stand in as proxy for the deceased companion. However, if no blood relative could be found, then the survivor wishing the ordinance of marriage sealing would have to fast and pray until someone was found, worthy enough, to stand in as the proxy. The religious rite would then take place, so that the sealing ceremony in the marriage covenant would take its binding power upon the living and the dead–this could happen even when they were unable to enter into the temple, because one or both were unworthy when they were both alive.

Both of the participants, the surviving spouse and the proxy stand­in would need to go through the ceremonial ordeal described earlier. The contract would be read by both people, the pricking of the finger and the exchanging of blood·, with the word exchange, as well a the final blessing being pronounced upon the two–all being done in the name of the Father God, the Son God and the Spirit God. As this was done, one of the four holy pipes would be presented to the Lord in the fashion of the four cardinal points. The pipe would then be taken to the woman and be placed on her forehead (and that was done in the name of the Father God), then the pipe would be placed on her left shoulder (which was done in the name of the Son God), and lastly, the pipe would be placed upon her right shoulder (which was done in the name of the Spirit God). The same rite would be performed upon the man, bringing the pipe to touch
his forehead, his left shoulder, then the right shoulder in the same order and fashion as had been administered to the woman. This wedding was then celebrated with a feast.

It should be noted that Cherokee Indians also have two special hand grips that are both sacred and secret. These hand-grips were mentioned earlier. One is called the ‘‘brotherhood grip” and the other is called the “death covenant grip” which only certain people in the tribe receive. J. Murray Rawson was asked if he wore a “shield” with special marks on it. The response that was given pertaining to the Cherokee People was: “We wear a shield with marks on it.”

There also exists a secret assassination group in the Cherokee Nation who will kill anyone who breaks the laws of the holy ways of the Old Law covenant, which are sacred.

AN HONOR TO DIE

The Cherokee people have always believed in a life after death. They have never cremated their dead. Instead, their ritual has been to clothe the dead-body with purity-symbolism, then bury it beneath the ground.

The Cherokee have a great belief in spirits; and that a person’s spirit was thought to retrace his place of abode after having passed from this life onto the next.

In the ancient life-style, the Cherokee people felt it an honor to die because they felt that the deceased had earned their reward. Everyone took it upon himself to live a righteous life, perfecting it at every turn, so that when the manner of time for one’s life had become completed, it was also time to leave and travel into the next life. Then, the privilege of dying was a happy occasion, one that was looked forward to one that had earned the honor.

Of course, there was some sadness at the loss of a loved-one. But it was understood that death was but a passing from this life to the next; it was the “order of things” which a person had to accomplish from the step in this life, in order to achieve (and receive) into the step of the next life. There are seven steps to heaven, and admission to the highest heaven was the one a person wanted to eventually achieve.

The ancient custom had the ordeal of placing the body in state for a period of seven days, in a place where it wouldn’t be touched by anyone.

At the end of the seventh day, there was a large festivity honoring the deceased, as though the deceased were present. The body was placed in a circle, where the People paid tribute to the deceased by dancing all around it, while the customary festivities of the time took place. Now, the custom of the festivities sanctions respect and tribute to the deceased. Therefore, the people there took the time to remember the departed, and all communication was done in honor of the deceased. This continued until everyone had had the opportunity of participating.

After the festive period had ended, the body was prepared by placing a white buck-skin, or a white piece of cloth, over the body. After the proper rites had been administered to the body, it was then laid in a sepulcher and buried beneath the ground. The grave was covered with stones.

The one exception to this mode of burial was for infant-children. When the infant or small child of a family had passed away, the body of the child was placed inside a crock, or clay container, large enough to accommodate it. The lid was placed on the vessel, and it was buried.

The bottom of the container was broken in a manner as to leave a hole
in the bottom. It was believed that the child could then get out of this vessel through this hole as he continued his journey in life.

On top of the grave was placed the Cherokee Cross. This cross was a perpendicular stick that was raised with three horizontal bars at the top end. The top part of the cross then made the symbol of a “T.” The second bar was placed exactly below this first (top) bar, and the third bar was placed exactly below the second bar, each spaced a little from the other, the two bottom bars being parallel to the top bar, as the decreased in their length. This was the true cross-symbol of the Cherokee that was placed at all the burial sites representing the Godhead.

The medicine men and medicine women taught and explained that after death, the good and the wicked would be separated. The good benefactors would be taken to a path that would lead them to happiness, where there would always be light; but the wicked and disobedient would be urged on a path which would lead them to a deep chasm, where light would be absent. The very wicked would go directly to a lake of fire.

Perhaps every Indian tribe respects the cross-symbol they received as a token from the Creator. Some are “plus” cross-symbols, while others are single T-figures, or T-figures with three-bars, as described here. These symbols represent the Godhead, Life, special sacred markings, and they were also the marks found on the hands and feet of the Creator when he visited the people. (Note of explanation by the interviewer)

THE WAR OF BARK EATERS AND WHERE THE BLOOD RAN RED ALL DAY (Hill Cumorah Battle)

In those days after the Cherokee People had gone northward into the northern end of what is called New York, befriending a light-skinned race of people and living among them for a period of time in peace and harmony, there came a decree of war among the groups so that all peaceful conditions had come to a halt. After the Bark Eaters ( light-skinned race) had defeated the Iroquois Nation (from which the Cherokee come), life became unbearable for the prisoners.

In those days when the Cherokee were a God loving people, living in peace among themselves, they lived as one people, dwelling in half-moon shaped council houses. They had gone from living in caves to living in log-cabins. They still kept the sacred records of metal, some of which had come across the ocean waters with them; and others which they had continued keeping and making, inscribing upon them as the leaders of the people had done before. They had possession of the Ark of the Covenant, which they also had brought with them from their place of origin, across the eastern waters.

After many, many years of praying for deliverance from their enemies, the Iroquois were delivered by Ananyo’o (God). They escaped one night by getting into canoes and heading into what is now know as the Oswego River (which empties into Lake Ontario). As they were making their escape, some were seen by the Bark Eaters, so that they were pursued and over-run at the river. A battle followed, wherein the Iroquois were the victors. They thanked Ananyo’o for their deliverance, and they became a righteous
and strong people once again. Once again they were a blessed people because of their strong belief in Ananyo’o.

Because the Bark Eaters had become such a great threat to them, the Iroquois decided that they should battle the Bark Eaters while their strength was great. Therefore, they “knocked heads” once again with the Bark Eaters, beating them drastically, so that the Bark Eaters were reduced to a small number. Although the art of creating metal weapons has later been forgotten and lost, it is remembered that victory of this great battle was due much in part to their use of metal weapons against the Bark Eaters.

Once again, peace dominated in the land for many, many years. These were years of much progress among all the people. The Bark Eaters became strong in number, again becoming a threat to the Iroquois Nation. The two congregated again for another battle. There was division among the people,
as well as dissensions. In this battle the Bark Eaters were victorious and quickly put the Iroquois into bondage. They had almost been annihilated, their numbers and strength so diminished. As a result, many of the captives migrated southward. From this point spring forth the Cherokees.

The Cherokee say that the reason the Bark Eaters became so victorious over the Iroquois was corrupt declination of the Iroquois people. They had actually become worse than the Bark Eaters. The Iroquois began not only to kill and sacrifice the Bark Eaters, but also to eat them. They had become a sacrilegious people, full of all manner of wickedness. They also began fighting amongst themselves. This continued so that there was no peace in the land and the Bark Eaters began reviling against their captors, and were victorious over them in battle.

Therefore, the Cherokee continued moving southward from the northern area of what is now New York, and went still further south after the terrible battle that took place (between themselves and the light-skin race) in the area that is now North Carolina. The Cherokee Nation had access to and dwelt upon the lands known today as Virginia, West Virginia, Alabama, Kentucky, Tennessee, Georgia, North Carolina and South Carolina.

After these great battles, it was heard that a holy man walked among them. This holy man was known as Etowah, who had come to give the People the Great Law. He taught peace. This was the essence of the religion.

It is at this time that one finds that the Cherokee acquire the same laws of the Iroquois, for thus had Etowah given the Great Law, that all might benefit from obliging it. Etowah was a holy man, always dressed in white. He remained with the People long enough to teach them his ways, so that they could be instructed sufficiently in the law of love and peace. Etowah was responsible for the great peace that existed in the land once again among all peoples. Because of the peace that existed in the land, he told the people that he would soon be leaving, inasmuch as there were no more wars being fought. He promised that he would return to them and that he would send teachers among the people to remind them of Him and His Law. He bade farewell to a peaceful people. Then the following happened prior to Etowah’s disappearance:

Etowah got into a canoe that was without any oars, or instruments of any kind to row. The canoe went outward into the water. Clouds developed overhead and stood exactly over Etowah. Then these clouds descended toward Etowah, until they had totally covered him and the canoe. He was then taken up by these clouds.

This event was witnessed…by those who were there. It happened near a place called The Mountain of Muskoro, near Lake Erie. This place is located near a town called Via Roosevelt Town, in New York. (It was very difficult to understand the recorded word preceeding “Roosevelt’” It could have been two other words as well: Vale or Vay.)

Many years appear to pass at this point before other prophets appear. however, after Etowah leaves, other prophets come down from the clouds.

Among them is one called DeeJayWanTeh, who is a leader of three chiefs. They separate and go throughout all the land, spreading peace and harmony. They prophesy, preach, and teach. It is said that after the great battles had been fought in years previous to the preaching of these three chief-prophets some of the descendants of the light skin people who escaped and went southward returned with a great number of their own people to fight the Battle- of the Skull. This is the War of the Bark Eaters, or the battle Where the Blood Ran Red All Day. Many great injustices were performed in the place of Death Mountain (as the Iroquois call it). It was after this great and terrible battle that the people separated and became tribes.

Within the walls of the Iroquois Long House in New York is told this story.
Originally, all members of the Iroquois Nation lived in the area now known as New York. The Cherokee were forced south into North Carolina, where they changed their name. Later, some of them were forced further south into Florida, where they became known as Seminoles and Miccosukee.

( Note: The original chief Osceola was married to a Negro woman, who was taken from him by Federal soldiers. In retaliation, he murdered General Parker. This action forced the Seminoles to flee into the Everglades in 1857.)

In the days when all the people lived in peace, and throughout many
years after Etowah had visited the people, when all the people lived in
log-cabins, in half-moon shaped houses, there existed three kinds of Indians.

There was the black tribe; the white tribe; and the red tribe. This all came about after the times of great peace in the land, many, many years ago when all the tribes were one people. The people were very godly then,
until a day came when a red brother saw a black brother kill a white brother.

This deed was done for money. After seeing this crime committed, the red brother went to the court of the land, but because no one was able to believe this, it went untreated.

Throughout the land, more and more occurrences of devious and wicked deeds were heard of. The black tribe left the red and white tribes. They felt that this would put a stop to their hurting anyone further. Over the years, as the people became numerous and power structured (actually jealousy played an important part), the blacks began to make war on the white and red tribes, so that the day came when the white and red tribes gathered together to make an all-out war upon the black tribe. Surely, now this would really stop the black tribe from doing further harm to the white and red tribes. After the battle was fought, the white tribe remembered to thank the Creator; however, the red tribe did not.

The red tribe continued with their massacres: cutting and chopping the black tribe into pieces. The red tribe would tear out the hearts of the black tribe, and cook and eat them after. It seemed useless for the white tribe to try to have the red tribe stop this barbaric treatment.

The white tribe eventually decided to remove themselves deep into
the woods and hills, where they would later build. cities and temples of
stone to protect themselves. For many years the white and red tribes lived peacefully in many ways. However, because the red tribe wished for more lands and women, they began to fight against the white tribe, perhaps because their possessions seemed to be more lucrative. This was many years before the last war would be fought.

One day the red and white chiefs got together and decided: “Let’s stop this (tittle-tattle warfare) and fight one big war, to see who will be the BIG CHIEF of all our people’s ways.” It is said that the tribes of the white nation came as far as North and South Carolina to fight. It is believed that there are still places to be found·in North and South Carolina indicating forts and home sites of the white tribe.

Inevitably, the day came for the large battle to be fought. Because of their like for the white tribe, many members of the red tribe were found fighting amongst themselves. As the war continued, the chief of the white tribe was seriously wounded.

It is said that this chief of the white tribe was the prophet [Mormon] who was sent to teach the people, and is believed to have then died with the people who were involved in the great war that was fought on that day.

It is believed that this chief of the white tribe also had some records made of metal. Some metal plates (records) were buried on. the east side of the base of the Mount of the Battle of the Skull.

Nonetheless, the red tribe was victorious in this last battle. They won the battle on top of the hill called “The Place of the Hill Where the Blood Ran Red All Day.“

As the war was nearing its end,. those of the red tribe who were fighting along side of the white tribe, turned to fight against the white tribe, in order to protect their image and loyalty to their red brothers. The red brothers who had fought on the side of the white tribe did everything possible to grant the surviving white tribe ample time to escape to the south.

It is told that the old white chief who died was placed to rest near a lake with big trees. After this deed was done, the war was over.
Near the place of Via Roosevelt Town, New York, if one goes up the river (perhaps the Oswego River) for about five miles, where an island is located, there one will find a marker–a rock, which will give an im­pression of a skull figure (rock-face-of-death). It is believed that the white chief prophet who came down from the sky is buried there after his death at the big battle. He had come down from the sky on clouds.

This too is forbidden to be spoken of, because of the “Death Oath” that was entered into. Oaths are very important to the Indian, and they
must be lived-up to. They cannot be taken lightly, but must be dealt with seriously and severely, if necessary.

A SPECIAL REPORT on the RELIGIOUS KNOWLEDGE of the CHEROKEE INDIANS By: J. Murray Rawson.