As requested:
ᏎᏍᏗ
ᏣᏒᏂᎸᎩ
ᏣᏒᏂᎸᎩᎩᎥ
ᎤᏁᎳᎩ
ᎾᏍᎩ
ᎤᎵᏍᏈᏗ
ᎤᏁᎳᎩ
ᎤᏁᎳᎩᎥ
ᎤᏂᏣᏔᏅ
ᎯᏰᏃᏚᎸ
ᏄᎾᏰᎯᏍᏛᎾ
ᎠᏁᎵᏍᎬᎩ
ᎬᏂᎾᎿ
ᎤᎾᏚᏓᎸᏅ
ᎯᏫᏅ
ᏣᏚᎩᏒᎩ
ᎢᎾᏛ
ᎢᎬᏩᎾᏰᎯᏍᏗ
ᎤᏍᎦᏎᏗᏳᏳᏓᏍᎦᎶᏨ
ᎤᏣᏘ
ᎮᏯᏔᎮᏍᏗ
ᏔᏓᏅᏛᎵ
ᏥᏂᎸᏃᏔᏅᎯ
ᏔᏓᏅᏛᎵ
ᏧᏂᎸᏬᎠᏒᎯ
ᏗᎨᎦᏛᏅᎯ
Thursday, February 25, 2016
Friday, February 19, 2016
Don't Touch it!
The Story Behind the SONG
===========
PRIMARY SOURCES:
Myths of the Cherokee, by James Mooney
and
WCU Archives
==========
Yonaguska, (1759–1839), who was known as Drowning Bear (the English meaning of his name), was a leader among the Cherokee of the Lower Towns of North Carolina. As a result of a vision, in 1819 he banished liquor from his people's territory.
Yonaguska, or Drowning-bear [Mooney wrote it in the Phonetics of the time as Yâ′na-gûñ′skĭ, today we might write it as YOH- NAH- GOOSE-GAH] “Bear-drowning-him”), the acknowledged chief of all the Cherokee then living on the waters of Tuckasegee and Oconaluftee—the old Kituhwa country. On learning that the boy Will Thomas had neither father nor brother, the old chief formally adopted him as his son, and as such he was thenceforth recognized in the tribe under the name of Wil-Usdi′, or “Little Will,” he being of small stature even in mature age. From his Indian friends, particularly a boy of the same age who was his companion in the store, he learned the language as well as a white man has ever learned it, so that in his declining years it dwelt in memory more strongly than his mother tongue.
[Will Thomas suffered from dementia in his later years, forgetting how to speak English, and only speaking/understanding Cherokee Language]
After the invention of the Cherokee alphabet, Will learned also to read and write the language.
During the Indian Removal of the late 1830s, Yonagusga (Bear, He is Drowning) was the only chief who remained in the hills to rebuild the Eastern Band of Cherokee Indians, joined by others who had escaped or eluded the United States soldiers. Before that time, he had adopted William Holland Thomas as his son; the fatherless European-American youth was working at the trading post and had learned Cherokee. Yonaguska taught him Cherokee ways and, after Thomas became an attorney, he represented the tribe in negotiations with the federal government. Yonaguska selected Thomas as his successor; he was the only white man ever to become a chief of a Cherokee band. Thomas bought land and established a Cherokee reserve for the tribe's use at what is now the Qualla Boundary, the territory of the federally recognized tribe in North Carolina.
Yonaguska was born about 1759 in the Cherokee Lower Towns of present-day North Carolina and Georgia. According to the Cherokee matrilineal system of inheritance and descent, he was considered born into his Cherokee mother's clan, where he gained his status. As a boy of 12, Yonaguska had a vision that the European Americans threatened the Cherokee way of life, but people did not pay attention when he spoke of it. At age 17, he witnessed widespread destruction by Gen. Griffith Rutherford and his North Carolina militia, who in 1776 burned 36 Cherokee towns. The Cherokee had been allied with the British, and the colonials were trying to discourage them from acting in the coming revolution.
Yonaguska was described as a strikingly handsome man, strongly built, and standing 6 feet 3 inches (1.91 m).
He suffered from becoming addicted to alcohol as a young man.
He and his wife adopted as their son William Holland Thomas, a fatherless European-American youth who worked at the trading post at Qualla Town and learned the Cherokee language.
Thomas learned many Cherokee ways.
In 1819 when he was 60 years old, Yonaguska became critically ill.
He was pronounced dead by his people.
It was only after he RECOVERED that this was described as a TRANCE.
While either DEAD or in a TRANCE, [you decide which you believe]
Yonagusga had a vision of the Creator speaking to him, which he told his people after recovering.
His message from the spirit world was that,
“The Cherokee must never again drink alcohol. Alcohol must be banished.”
The people were amazed by what they saw as a RESURRECTION and listened carefully.
Yonagusga had Will Thomas write out a pledge:
“The undersigned Cherokees, belonging to the town of Qualla agree to abandon the use of spirituous liquors.”
Yonaguska signed it, followed by the council (chiefs of the clans) and town residents.
Mooney wrote that this was Preserved among Thomas’ papers, the pledge is held in the archives of the Mountain Heritage Center at Western Carolina University.
[NOTE: recent efforts to view the original of this pledge revealed that only a copy remains and the original has recently mysteriously "disappeared"; some speculate that it was illegally removed recently and sold to a private collector]
From the signing of the pledge until Yonaguska's death in 1839 at the age of 80, the Eastern Band of Cherokee Indians refrained from using liquor.
On the few occasions when he learned of someone breaking the pledge, Yonaguska had the culprit whipped.
Throughout the early 19th century, federal agents tried to persuade Yonaguska to remove his people to lands west of the Mississippi River.
He firmly resisted their efforts, declaring that the Cherokee were safer among their rocks and mountains, and belonged in their ancestral homeland.
Other chiefs made the Treaty of 1819, by which they sold Cherokee lands along the Tuckasegee River.
At the time, Yonaguska was given 640 acres (2.6 km2) set aside in a bend of the river between Ela and Bryson City, including the ancient Mississippian culture site of Kituwa, which the Cherokee held sacred.
During his life, Yonaguska was a reformer and a prophet; he was a leader who recognized the destructive power of the white man’s liquor and the settlers' insatiable greed for Cherokee lands.
As pressure increased by the federal government for removal of Indians from the Southeast, Yonaguska rejected every offer for land exchange and subsidies.
Having seen European-American settlers push westward through North Carolina, he did not believe they would ever be satisfied. He did not want to leave his homeland and face more removal pressure later. He thought the United States government promises of protection were "too often broken; they are like the reeds in yonder river—they are all lies.”
Shortly before his death in April 1839, Yonaguska was carried into the town house at Soco, where he gave a last talk to his people. The old man commended Thomas to them as their chief and warned them against ever leaving their own country. Wrapping his blanket around him, he quietly lay back and died.
Yonaguska was buried beside Soco Creek, about a mile below the old Macedonia mission, with a mound of stones to mark the spot.
Here is our recording of it (acapella, does anyone want to help us get the music recorded for it?)
THE SONG- sounds BEST sung "all together" WITHOUT the "pauses" we put in this one so you can see the "breaks" for learning it.
Once you learn it, sing it without all the "pauses" between the choruses and verses.
LISTEN TO IT HERE
https://youtu.be/5GUrf89vhEU
TRANSLATION IS BELOW:
========
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===========
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮔ Ꮎ Ᏸ Ꭿ Ꮝ Ꮫ Ꮎ Ꭰ Ꮑ Ꮅ Ꮝ Ꭼ Ꭹ
Ꭼ Ꮒ Ꮎ Ꮏ Ꭴ Ꮎ Ꮪ Ꮣ Ꮈ Ꮕ
Ꮞ Ꮝ Ꮧ Ꭿ Ꮻ Ꮕ Ꮳ Ꮪ Ꭹ Ꮢ-- Ꭹ
Ꮞ Ꮝ Ꮧ Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ Ꮝ Ꮧ Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===========
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
==============
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭲ Ꮎ Ꮫ Ꭲ Ꭼ Ꮹ Ꮎ Ᏸ Ꭿ Ꮝ Ꮧ
Ꭴ Ꮝ Ꭶ Ꮞ Ꮧ Ᏻ Ᏻ Ꮣ Ꮝ Ꭶ Ꮆ Ꮸ
Ꭴ Ꮳ Ꮨ Ꮎ Ꮝ Ꭹ Ꭾ Ꮿ Ꮤ Ꭾ Ꮝ Ꮧ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
=================
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
=============
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮤ Ꮣ Ꮕ Ꮫ Ꮅ
Ꮵ Ꮒ Ꮈ Ꮓ Ꮤ Ꮕ Ꭿ
Ꮤ Ꮣ Ꮕ Ꮫ Ꮅ
Ꮷ Ꮒ Ꮈ Ꮼ Ꭰ Ꮢ Ꭿ
Ꮤ Ꮣ Ꮕ Ꮫ Ꮅ
Ꮧ Ꭸ Ꭶ Ꮫ Ꮕ Ꭿ
Ꮞ Ꮝ Ꮧ Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===================
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
============
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===============
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
VERSE 1
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
nu na ye hi s dv na a ne li s gv gi
gv ni na hna u na du da lv nv
se s di hi wi nv tsa du gi sv-- gi
se s di se s di tsa sv ni lv gi
se s di se s di tsa sv ni lv gi
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
VERSE 2
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
i na dv i gv wa na ye hi s di
u s ga se di yu yu da s ga lo tsv
u tsa ti na s gi he ya ta he s di
se sdi se sdi tsa sv ni lv gi
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
---
VERSE 3
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
ta da nv dv li
tsi ni lv no ta n(v) hi
ta da nv dv li
tsu n(i) lv wo a sv hi
ta da nv dv li
di ge ga dv nv hi
se s di se s di tsa sv ni lv gi
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
REPEAT CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi tsa sv ni lv gi gi v
TRANSLATION is difficult because the words in Cherokee convey more meaning than will fit in English, but here is the basic
MEANING OF THE WORDS
===========
PRIMARY SOURCES:
Myths of the Cherokee, by James Mooney
and
WCU Archives
==========
Yonaguska, (1759–1839), who was known as Drowning Bear (the English meaning of his name), was a leader among the Cherokee of the Lower Towns of North Carolina. As a result of a vision, in 1819 he banished liquor from his people's territory.
Yonaguska, or Drowning-bear [Mooney wrote it in the Phonetics of the time as Yâ′na-gûñ′skĭ, today we might write it as YOH- NAH- GOOSE-GAH] “Bear-drowning-him”), the acknowledged chief of all the Cherokee then living on the waters of Tuckasegee and Oconaluftee—the old Kituhwa country. On learning that the boy Will Thomas had neither father nor brother, the old chief formally adopted him as his son, and as such he was thenceforth recognized in the tribe under the name of Wil-Usdi′, or “Little Will,” he being of small stature even in mature age. From his Indian friends, particularly a boy of the same age who was his companion in the store, he learned the language as well as a white man has ever learned it, so that in his declining years it dwelt in memory more strongly than his mother tongue.
[Will Thomas suffered from dementia in his later years, forgetting how to speak English, and only speaking/understanding Cherokee Language]
After the invention of the Cherokee alphabet, Will learned also to read and write the language.
During the Indian Removal of the late 1830s, Yonagusga (Bear, He is Drowning) was the only chief who remained in the hills to rebuild the Eastern Band of Cherokee Indians, joined by others who had escaped or eluded the United States soldiers. Before that time, he had adopted William Holland Thomas as his son; the fatherless European-American youth was working at the trading post and had learned Cherokee. Yonaguska taught him Cherokee ways and, after Thomas became an attorney, he represented the tribe in negotiations with the federal government. Yonaguska selected Thomas as his successor; he was the only white man ever to become a chief of a Cherokee band. Thomas bought land and established a Cherokee reserve for the tribe's use at what is now the Qualla Boundary, the territory of the federally recognized tribe in North Carolina.
Yonaguska was born about 1759 in the Cherokee Lower Towns of present-day North Carolina and Georgia. According to the Cherokee matrilineal system of inheritance and descent, he was considered born into his Cherokee mother's clan, where he gained his status. As a boy of 12, Yonaguska had a vision that the European Americans threatened the Cherokee way of life, but people did not pay attention when he spoke of it. At age 17, he witnessed widespread destruction by Gen. Griffith Rutherford and his North Carolina militia, who in 1776 burned 36 Cherokee towns. The Cherokee had been allied with the British, and the colonials were trying to discourage them from acting in the coming revolution.
Yonaguska was described as a strikingly handsome man, strongly built, and standing 6 feet 3 inches (1.91 m).
He suffered from becoming addicted to alcohol as a young man.
He and his wife adopted as their son William Holland Thomas, a fatherless European-American youth who worked at the trading post at Qualla Town and learned the Cherokee language.
Thomas learned many Cherokee ways.
In 1819 when he was 60 years old, Yonaguska became critically ill.
He was pronounced dead by his people.
It was only after he RECOVERED that this was described as a TRANCE.
While either DEAD or in a TRANCE, [you decide which you believe]
Yonagusga had a vision of the Creator speaking to him, which he told his people after recovering.
His message from the spirit world was that,
“The Cherokee must never again drink alcohol. Alcohol must be banished.”
The people were amazed by what they saw as a RESURRECTION and listened carefully.
Yonagusga had Will Thomas write out a pledge:
“The undersigned Cherokees, belonging to the town of Qualla agree to abandon the use of spirituous liquors.”
Yonaguska signed it, followed by the council (chiefs of the clans) and town residents.
Mooney wrote that this was Preserved among Thomas’ papers, the pledge is held in the archives of the Mountain Heritage Center at Western Carolina University.
[NOTE: recent efforts to view the original of this pledge revealed that only a copy remains and the original has recently mysteriously "disappeared"; some speculate that it was illegally removed recently and sold to a private collector]
From the signing of the pledge until Yonaguska's death in 1839 at the age of 80, the Eastern Band of Cherokee Indians refrained from using liquor.
On the few occasions when he learned of someone breaking the pledge, Yonaguska had the culprit whipped.
Throughout the early 19th century, federal agents tried to persuade Yonaguska to remove his people to lands west of the Mississippi River.
He firmly resisted their efforts, declaring that the Cherokee were safer among their rocks and mountains, and belonged in their ancestral homeland.
Other chiefs made the Treaty of 1819, by which they sold Cherokee lands along the Tuckasegee River.
At the time, Yonaguska was given 640 acres (2.6 km2) set aside in a bend of the river between Ela and Bryson City, including the ancient Mississippian culture site of Kituwa, which the Cherokee held sacred.
During his life, Yonaguska was a reformer and a prophet; he was a leader who recognized the destructive power of the white man’s liquor and the settlers' insatiable greed for Cherokee lands.
As pressure increased by the federal government for removal of Indians from the Southeast, Yonaguska rejected every offer for land exchange and subsidies.
Having seen European-American settlers push westward through North Carolina, he did not believe they would ever be satisfied. He did not want to leave his homeland and face more removal pressure later. He thought the United States government promises of protection were "too often broken; they are like the reeds in yonder river—they are all lies.”
Shortly before his death in April 1839, Yonaguska was carried into the town house at Soco, where he gave a last talk to his people. The old man commended Thomas to them as their chief and warned them against ever leaving their own country. Wrapping his blanket around him, he quietly lay back and died.
Yonaguska was buried beside Soco Creek, about a mile below the old Macedonia mission, with a mound of stones to mark the spot.
TUNES
Folk Song (Public Domain) [this is the one I recorded
Folk Song (Public Domain) [this is the one I recorded
It has
also been sung [in different arrangement than above] to the tunes of
-- Leaning on the Everlasting arms
and even
-- Seal's "Kissed by a Rose from a Grave"
Here is our recording of it (acapella, does anyone want to help us get the music recorded for it?)
THE SONG- sounds BEST sung "all together" WITHOUT the "pauses" we put in this one so you can see the "breaks" for learning it.
Once you learn it, sing it without all the "pauses" between the choruses and verses.
LISTEN TO IT HERE
https://youtu.be/5GUrf89vhEU
TRANSLATION IS BELOW:
========
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===========
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮔ Ꮎ Ᏸ Ꭿ Ꮝ Ꮫ Ꮎ Ꭰ Ꮑ Ꮅ Ꮝ Ꭼ Ꭹ
Ꭼ Ꮒ Ꮎ Ꮏ Ꭴ Ꮎ Ꮪ Ꮣ Ꮈ Ꮕ
Ꮞ Ꮝ Ꮧ Ꭿ Ꮻ Ꮕ Ꮳ Ꮪ Ꭹ Ꮢ-- Ꭹ
Ꮞ Ꮝ Ꮧ Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ Ꮝ Ꮧ Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===========
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
==============
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭲ Ꮎ Ꮫ Ꭲ Ꭼ Ꮹ Ꮎ Ᏸ Ꭿ Ꮝ Ꮧ
Ꭴ Ꮝ Ꭶ Ꮞ Ꮧ Ᏻ Ᏻ Ꮣ Ꮝ Ꭶ Ꮆ Ꮸ
Ꭴ Ꮳ Ꮨ Ꮎ Ꮝ Ꭹ Ꭾ Ꮿ Ꮤ Ꭾ Ꮝ Ꮧ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
=================
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
=============
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮤ Ꮣ Ꮕ Ꮫ Ꮅ
Ꮵ Ꮒ Ꮈ Ꮓ Ꮤ Ꮕ Ꭿ
Ꮤ Ꮣ Ꮕ Ꮫ Ꮅ
Ꮷ Ꮒ Ꮈ Ꮼ Ꭰ Ꮢ Ꭿ
Ꮤ Ꮣ Ꮕ Ꮫ Ꮅ
Ꮧ Ꭸ Ꭶ Ꮫ Ꮕ Ꭿ
Ꮞ Ꮝ Ꮧ Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===================
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
============
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꭴ Ꮑ Ꮃ Ꭹ Ꮎ Ꮝ Ꭹ Ꭴ Ꮅ Ꮝ Ꮘ Ꮧ
Ꭴ Ꮑ Ꮃ Ꭹ Ꭴ Ꮑ Ꮃ Ꭹ Ꭵ
Ꭴ Ꮒ Ꮳ Ꮤ Ꮕ Ꭿ Ᏸ Ꮓ Ꮪ Ꮈ
Ꮞ Ꮝ Ꮧ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
Ꮞ ᏍᏗ Ꮳ Ꮢ Ꮒ Ꮈ Ꭹ Ꭹ Ꭵ
===============
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
VERSE 1
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
nu na ye hi s dv na a ne li s gv gi
gv ni na hna u na du da lv nv
se s di hi wi nv tsa du gi sv-- gi
se s di se s di tsa sv ni lv gi
se s di se s di tsa sv ni lv gi
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
VERSE 2
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
i na dv i gv wa na ye hi s di
u s ga se di yu yu da s ga lo tsv
u tsa ti na s gi he ya ta he s di
se sdi se sdi tsa sv ni lv gi
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
---
VERSE 3
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
ta da nv dv li
tsi ni lv no ta n(v) hi
ta da nv dv li
tsu n(i) lv wo a sv hi
ta da nv dv li
di ge ga dv nv hi
se s di se s di tsa sv ni lv gi
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
REPEAT CHORUS
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
u ne la gi na s gi u li s qui di
u ne la gi u ne la gi v
u ni tsa ta nv hi ye no du lv
se s di tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi se sdi tsa sv ni lv gi
se sdi tsa sv ni lv gi gi v
se sdi tsa sv ni lv gi gi v
TRANSLATION is difficult because the words in Cherokee convey more meaning than will fit in English, but here is the basic
MEANING OF THE WORDS
Don't Touch it!
Leave it alone because it is almost over
Leave it alone!
Don't Touch it!
It has killed many people
They realized afterwards that it was dangerous
Obviously it addicts them
Young Man
Don't drink Alcohol
Don't Even Touch it!
Don't Touch it!
Leave it alone because it is almost over
Leave it alone!
Don't Touch it!
You will be given something and it will appear as something beautiful
but Don't Touch it!
Like a snake, it too is dangerous
So be alert!
Don't Even touch it!
Don't Even touch it!
Don't Touch it!
Leave it alone because it is almost over
Leave it alone!
Don't Touch it!
Think about all those who died from it
Don't even touch it!
Remember those whom it drove insane!
Remember those who passed on from it
Think about those who committed crimes & were hung because of it
Don't even touch it!
Don't Touch it!
Leave it alone because it is almost over
Leave it alone!
Don't Even Touch it!
=====
James Mooney wrote: "The facts concerning Yonaguska are based on the author’s personal information obtained from Colonel Thomas, supplemented from conversations with old Indians. The date of his death and his approximate age are taken from the Terrell roll.
Yonaguska is also noticed at length in Lanman’s Letters from the Alleghany Mountains, 1848, and in Zeigler and Grosscup’s Heart of the Alleghanies, 1883. "
DIALECT NOTE:
ᏎᏍᏗ or "shayz dee" is the EASTERN (Kituwah) Dialect.
I have heard the WESTERN DIALECT say this/ sing this as
ᏞᏍᏗ
=====
James Mooney wrote: "The facts concerning Yonaguska are based on the author’s personal information obtained from Colonel Thomas, supplemented from conversations with old Indians. The date of his death and his approximate age are taken from the Terrell roll.
Yonaguska is also noticed at length in Lanman’s Letters from the Alleghany Mountains, 1848, and in Zeigler and Grosscup’s Heart of the Alleghanies, 1883. "
DIALECT NOTE:
ᏎᏍᏗ or "shayz dee" is the EASTERN (Kituwah) Dialect.
I have heard the WESTERN DIALECT say this/ sing this as
ᏞᏍᏗ
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