The Legend of Kanasta

Connestee Falls, NC, takes its name from the lost city of Kanasta.  Here is the legend, taken more or less directly from Mooney’s Myths of the Cherokee. Long ago, while people still lived in the old town of Kana’sta, on the French Broad, two strangers, who looked in no way different from other Cherokee, came into the settlement one day and made their way into the chief’s house. After the first greetings were over the chief asked them from what town they had come, thinking them from one of the western settlements, but they said, “We are of your people and our town is close at hand, but you have never seen it. Here you have wars and sickness, with enemies on every side, and after a while a stronger enemy will come to take your country from you, We are always happy, and we have come to invite you to live with us in our town over there,” and they pointed toward Tsuwa`tel’da [Pilot Mountain, in western Brevard County, North Carolina; altitude 5151 feet]. “We do not live forever, and do not always find game when we go for it, for the game belongs to Tsul`kalu’, who lives in Tsunegun’yi, but we have peace always and need not think of danger. We go now, but if your people will live with us let them fast seven days, and we shall come then to take them.” Then they went away toward the west. The chief called his people together into the townhouse and they held a council over the matter and decided at last to go with the strangers. They got all their property ready for moving, and then went again into the townhouse and began their fast. They fasted six days, and on the morning of the seventh, before yet the sun was high, they saw a great company coming along the trail from the west, led by the two men who had stopped with the chief. They seemed just like Cherokee from another settlement, and after a friendly meeting they took up a part of the goods to be carried, and the two parties started back together for Tsuwa`tel’da. There was one man from another town visiting at Kana’sta, and he went along with the rest. When they came to the mountain, the two guides led the way into a cave, which opened out like a great door in the side of the rock. Inside they found an open country and a town, with houses ranged in two long rows from east to west. The mountain people lived in the houses on the south side, and they had made ready the other houses for the new comers, but even after all the people of Kana’sta, with their children and belongings, had moved in, there were still a large number of houses waiting ready for the next who might come. The mountain people told them that there was another town, of a different people, above them in the same mountain, and still farther above, at the very top, lived the Ani’-Hyun’tikwala’ski (the Thunders). Now all the people of Kana’sta were settled in their new homes, but the man who had only been visiting with them wanted to go back to his own friends. Some of the mountain people wanted to prevent this, but the chief said, “No; let him go if he will, and when he tells his friends they may want to come, too. There is plenty of room for all.” Then he said to the man, “Go back and tell your friends that if they want to come and live with us and be always happy, there is a place here ready and waiting for them. Others of us live in Datsu’nalasgun’yi [see Track Rock] and in the high mountains all around, and if they would rather go to any of them it is all the same. We see you wherever you go and are with you in all your dances, but you can not see us unless you fast. If you want to see us, fast four days, and we will come and talk with you; and then if you want to live with us, fast again seven days, and we will come and take you.” Then the chief led the man through the cave to the outside of the mountain and left him there, but when the man looked back he saw no cave, but only the solid rock. The people of the lost settlement were never seen again, and they are still living in Tsuwa`tel’da. Strange things happen there, so that the Cherokee know the mountain is haunted and do not like to go near it. Only a few years ago a party of hunters camped there, and as they sat around their fire at supper time they talked of the story and made rough jokes about the people of old Kana’sta. That night they were aroused from sleep by a noise as of stones thrown at them from among the trees, but when they searched they could find nobody, and were so frightened that they gathered up their guns and pouches and left the place.

Cherokee Place Names, Part 6

Cherokee Place Names, Part 6

Not too far away [from Warwoman Dell], near Chechero Road, is Stekoa Creek, which empties directly into the Chattooga River. It takes its name from the Cherokee village of “Sti-ko-yi,” which was built on the banks of the creek. I know of at least two other villages in North Carolina that had the same name; one of them was on the Stecoah Creek that empties into the Little Tennessee River in Graham County, NC, and nearby is the community of Stecoah.   Unfortunately, the original meaning of the name is lost and no Cherokee speaker can remember it or analyze it.  [I have seen some attempts to relate it to the Eastern Cherokee word <usdiga>, baby, hence Usdiga’yi, “baby place,” but there are no historical references to be found to justify that speculation.]

As for Chechero Creek and Road, the name came from the Cherokee town of Chicherohe, which seems to have been somewhere on Warwoman Creek; the village was destroyed during the American Revolutionary War, and all that can be said is that it was probably inhabited by the Lower Cherokee.  The name is pronounced locally as “Church-a-roe” or “Churchy-roe,” accented on the first syllable.  However, this pronunciation, like so many others, is changing as newcomers gradually displace the mountain people.  We have no means of knowing the original Cherokee pronunciation; only the spelling Chicherohe survives  so far as I can find.

That name Chechero is one of many that I am still researching. Among others: Waleska, Chenocetah, Noontootla, and Cartecay. Waleska  [or Walaska] is a name which appears on the 1835 Henderson Roll, as a resident of Georgia.  Local stories say the town was named for him.  I will be happy to hear from anyone who has any linguistic or more detailed historic information on these names.  Incidentally, there is no Chenocetah, North Carolina, as used by Diana Palmer [of Cornelia, Georgia, where Chenocetah Mountain is located] in her novel Before Sunrise.   There are stories that Chenocetah came from a Cherokee word meaning “looks all around” or the like; that is unlikely to be correct.  [Chenocetah is pronounced locally as “CHIN-uh-SEE-tuh” or “CHEN-o-SEE-tah.”]

An old Cherokee word for the sumac [various red-fruited species of Rhus] is talani.  I now believe that Talona Mountain, just south of Ellijay, Georgia, took its name from a long-forgotten Cherokee settlement called Talaniyi [“red sumac place”], which the white people translated and wrote as “Shoemack” or “Shoemeck.”  Until now, Talona had remained in my list of “Still researching” place names.

Over in Oconee County, South Carolina, on the Chauga River, near Walhalla, is the Chauga Narrows. I have heard that this is a “doozy of a destination” for whitewater rafters, with a drop of 25 feet in a 200-foot run. One source says the name Chauga is “Indian” for “high and lifted up stream.” I doubt that the Cherokee had a name for the river itself; they were more inclined to give names to places along rivers rather than to the rivers themselves. Well, the writer did get the translation partly correct; Chauga is a white man’s rendition of the Cherokee word “Tsogi,” which was probably pronounced “Chawgi” by some of the people. It simply means “upstream.”  The old Cherokee village of Chagee [Tsagi or Tsogi] was somewhere on the river, exact location unknown,  I have seen some respected authorities who believe the name is a rendition of  “tlayku”—or its modern rendition of “dlayhga” [“blue jay”], but I don’t agree. And, by the way, the name Walhalla is not of Cherokee origin; it was so named by the original German settlers of the area.

Seven miles north of Walhalla is Issaqueena Falls.  The local story, another of those creative legends not based on facts, is that Issaqueena was an “Indian Maiden” [or, sometimes, a “Cherokee Princess”] who risked her life to warn white settlers about an imminent Indian attack, or who leapt with her lover from a rival tribe to their death at the Falls.  The truth is that the name is a transplanted Choctaw word [“isi-okhina,” deer creek] from Mississippi’s Issaqueena County.  The legend of the warning may have some vague factual basis, but the Indian maiden’s name was not given until 1895, when she was called Cateechee in an essay.  It was not until 1898 that Cateechee became Issaqueena in a poem, the duality explained by saying that Issaqueena was a Choctaw captured by the Cherokee and given the name Cateechee among the Cherokee.  Both the poet and the essayist owned up to inventing the two names out of thin air, although the poet seemed to know that Issaqueena did come from the Choctaw language.  So it is that there is the pleasant community of Cateechee a few miles to the northeast of Clemson, South Carolina, and a dozen miles or so east of Issaqueena Falls.

Some miles further north are Lake Jocassee and the Jocassee Gorges.  An elaborate legend exists here, which manages to incorporate nearby Cheohee and Georgia’s more distant Nacoochee; it tells of another Indian maiden and star-crossed lovers.  Quite possibly, the name may have some Cherokee roots, but I cannot analyze it and I know of no historical or linguistic basis for saying that it meant “place of the lost one.”

Tiger, the town and the mountain south of Clayton, are said to have taken their name from an old Cherokee man [or, more likely, a Cherokee family] who lived there, probably on or near the mountain. At some time before 1857, the district of Rabun County near the mountain was called the “Tiger District.”  I have now been able to confirm that Tiger was on the 1835 Henderson Roll, he lived in Georgia, and that his wife was “Oo-tee-wa-kie”; they went on the Trail of Tears and were living in the Delaware District of the Cherokee Nation, Indian Territory [now Oklahoma] in 1851.  Tiger’s Cherokee name was spelled Clen-ti-gee on one document, clearly an attempt at spelling the Cherokee “Tlv-da-tsi,” which translates to “Panther” or “Tiger.”  [Tiger was obviously an English translation of his Cherokee name.]  Tiger descendants still live in Oklahoma.

Down at Tallulah Falls, the Tallulah River joins the Chattooga River to form the Tugaloo River, eventually reaching the Atlantic Ocean as the Savannah River.

Tallulah is said to mean “the terrible.” It doesn’t, of course. Not even close. Worse yet, though, we don’t know what the original word meant. The name came from a small Cherokee village far up the Tallulah River, its site long since covered by Lake Burton. It is possible, just barely, that the village [“Ta-lu-lu,” with the accent on the last syllable] was given its name for the sounds of a certain kind of frog, or that Tallulah comes from the word “a-ta-lu-lu,” which means something like “unfinished, or incomplete.” Another  possibility is that the name is from the Creek word Taliwa, which in some dialects, was pronounced almost like Tallulah; “taliwa” is the Muskogean word for “town.” Perhaps the town was taken from the Creeks by the invading Cherokee. After considerable research, I have come to think that Tallulah may possibly be from the Muskogean word “talola”; it has the two root elements <tali>, “rock,” and <ola>, “makes a noise.”  That supposition would tend to be reinforced by the existence of Tallulah as the name of a Madison County, Louisiana city.  I have found that city’s name spelled as Tallula on an 1862 map.  It supposedly was named for a former woman friend of the engineer who was constructing the Vicksburg, Shreveport and Texas Railroad there in the late 1850’s.  For a Choctaw woman’s name, Talola would probably have meant “bell,” because <tali> came to mean metal as well as rock, after the coming of the white people.  As a Muskogean name for the Georgia waterfalls, it would have been translated as “noisy rocks,” a very fitting name before the dam destroyed the thunderous sound of the falling water.  That roar was said to have been audible clearly for many miles around in those days.  The Cherokee knew the falls as “U-gv-yi,”  but that name is lost and it has no meaning known to even the most fluent speaker of Cherokee.

Some writers have said that Tallulah, Louisiana, was named for Tallulah Bankhead, but it bore that name at least forty years before Miss Bankhead was born, daughter of the Speaker of the House of Representatives [1936-1940) and granddaughter of a Senator.  I am one of those who long believed that she was named directly for Tallulah Falls, but she seems to have had a grandmother for whom she was named.   [Further research shows that Tallulah Bankhead’s grandmother, Tallulah James Brockman, was born near Greenville, South Carolina, in 1846, within traveling range of Tallulah Falls, and that the Falls became a tourist attraction well before 1846.  My educated guess is that Miss Bankhead’s grandmother was actually named for Tallulah Falls.  Moreover, the grandmother would have been only 12 or 13 years old at the time of the naming of the Tallulah waterstop in Louisiana, unlikely to have had any connection with the Louisiana city.]

There is a delightful legend about one Chief Grey Eagle–whose rough granite throne was until recently on the campus of Tallulah Falls School–incorporating an ill-fated romance between a white man and a beautiful Cherokee woman, Lover’s Leap, and that sort of thing. I like the story. I have sat many times in Grey Eagle’s chair. I have even looked over Lover’s Leap from the rim of the gorge and I have looked up at it from the depth of the rocky gorge. Unfortunately, the story is just a legend with not a whit of historical truth. But, still, what stories could Grey Eagle’s chair tell us? [There is some information about Grey Eagle on this Ancestry.com page, but I cannot say how accurate it may be.]

Over in Walker County, GA, is Lula Falls, a shortened form of Tallulah as is made more evident when we observe that the older spelling was Lulah Falls.  However, the town of Lula, GA, took its name from Miss Lula Phinizy, whom the engineers who founded the town admired, so it is not connected with Tallulah.

Terrora, as we have already seen, is the same word as Tallulah, but from that now-extinct Cherokee dialect which had the r-sound and not the l-sound.  On old maps, one finds the Tallulah River shown as “Terrura Creek” or some variant of that.   A 1775 map based on actual surveys by Mouchon shows a village called Taruraw in the vicinity.

Chattooga River, famous for its rapids and as the site of the filming of Deliverance, takes its name from “Tsa-tu-gi,” an old Cherokee village on the river. Just as we have taken Cherokee place names, they often took whole villages from other tribes and kept the previous name. Most frequently, they pushed Creek Indians out and to the west and south; that appears to be how Tsatugi came to be a Cherokee town. The word has no meaning in Cherokee, and whatever it once meant in Creek has long since been forgotten. Further evidence for this notion can be found in Georgia’s other Chattooga River, the one that empties into the Coosa at Weiss Lake in Alabama; keep in mind that the Cherokee word for a Creek Indian was “Ku-sa,” from which we get Coosa. And, let’s not forget Lake Chatuge, on the Hiwassee River. [The town and the Georgia part of the river–which rises in the mountains of Towns County, Georgia–are spelled Hiawassee, with two a’s, and the river is spelled Hiwassee once it crosses into North Carolina, with only one a.  Both are from the Cherokee “a-yu-wa-si,” which means a meadow-like place, or a place with mostly low plants and few trees. The pronunciation of HIGH-uh-WAH-see is reasonably close to the old Cherokee word. More often than not, I hear it pronounced Hi-WAH-see, though, more like the North Carolina river’s name.]  On some old maps, “A-yu-wa-si” is distorted into Euphasee as the name of the Hiwassee.

Recently, I drove near the Virginia community of Hiwassee, spelled the same way as the river in North Carolina; so far as I can tell, it is named for that river.  This latter Hiwassee lies near the New River, which, oddly, is said to be the second oldest river in the world.

Warwoman Creek empties into the Rabun County Chattooga River near Earl’s Ford.

The Tugaloo River is mostly just Tugaloo Lake now, but, in the days before so many dams, it was obvious that the Tallulah River joined the Chattooga to form the Tugaloo, which, somewhere downstream, picked up enough tributaries to become the Savannah River. The name is pronounced “Too-ga-low” [rhymes with “whoa”] by most of the people who live near Tallulah Falls. I am not at all sure what the old Cherokee name [“Du-gi-lu-yi”] may have meant. One writer suggests it may have something to do with a place at the forks of a stream, which is supported by the Muskogean word toklo, two.

A few more miles downstream from Tallulah is Yonah Lake. “Yo-nah” is the Cherokee word for “bear.” Over near Cleveland, GA, is the conspicuous Yonah Mountain. Looking at it, one would think it by far the highest mountain in White County, but it isn’t even close. I don’t know how it was that white people came to call it Yonah Mountain, either; the old Cherokee name for it was “Ga-da-lu-lu.” No one remembers why or what the name meant, and in the days when anyone did remember, no one wrote it down anywhere, so we are not likely ever to know. There is some evidence that one or more Spaniards lived on or near the mountain, for some time, around 1670, mining gold.

A little west of Hiawassee, we came to the Brasstown Ranger Station. Not far away is Brasstown Creek, and, to the south is Georgia’s highest peak, Brasstown Bald [4784 feet]. No one would suspect that Ellijay and Brasstown have a common Cherokee origin of their names.  We’ll need to explain.

You remember that Ellijay is from Cherokee “e-la-i-tse-yi,” the “e-la” part of which means “earth” or “ground,” the “i-tse” means “new” or “green,” and the “-yi” means “place.” One can interpret the word to mean “place of green plants” or “new ground” (a place recently cleared for planting, where new green plants are sprouting). There were several places in the old Cherokee country that bore just the name “I-tse-yi,” roughly equivalent to the English “New Town.”

Now, it happens that the Cherokee word for “brass” is “v-tsai-yi.” [Remember that pronunciation of “v”? And the “-tsai” is roughly “chy” to rhyme with “shy.”] White people mistook Itseyi to be Vtsaiyi, and they do sound a bit alike. So, anyway, several villages named “Itseyi” came to be translated as “Brasstown.”

Gumlog Creek empties into Brasstown Creek. Not too far away are Gumlog Mountain and Gumlog Gap. Gumlog is a not very good translation of the name of the little Cherokee settlement that used to be on the creek. The village was called “Tsi-la-lu-hi,” from the word “tsi-la-lu,” sweetgum tree, and the “-hi” was the “locative” [= “place where”] we have seen before in the form “-yi.” Then, Tsilaluhi, the Cherokee town, really meant “sweetgum place” or “sweetgum town.” Well, by gum, at least they got the “Gum” right.  Once, there was a Gumlog Community in the area, but I do not find it on the maps anymore.  Another Gumlog Community has arisen in Franklin County, Georgia, but I do not know how it came by its name.

Over to the west of Brasstown Creek is Track Rock Gap. The trail there used to have a kind of soft soapstone rocks [greenstone] on both sides of it, and all sorts of scratchings and carvings had been made by Indians passing that way, resting en route. I do not know how many of them still exist, for I have not been there since childhood. I hope the State has made some effort to preserve them. Despite some fanciful interpretations by archaeologists, they were probably just ancient graffiti. There is an interesting story of one outline of a large foot, more than 17 inches long, complete with six toes. Perhaps a Bigfoot? The Cherokee name for the place was “Da-tsu-na-lo-sgv-yi,” “ a place where there are tracks.”

Just west of Blairsville is the Nottely River and Nottely Lake. The river continues on northward and empties into the Hiwassee a short distance west of Murphy, NC. Long ago, the small Cherokee settlement of “Na-du-tli”  [sometimes written Natuhli] lay on the river bank just inside what is now Cherokee County, NC. The village was another of those taken from the Creeks by the Cherokee, and the name seems to have been another forgotten Creek word; once again, the Cherokee just kept the name after driving the Creeks out. From this village came the river’s name. Contrary to some publications, Natuhli did not mean “daring horseman.” [The Cherokee “tl-“ sound is something like an English sound “hl-“; it is even more like the correctly pronounced “Ll” in Welsh “Llewellyn.”]

South of Blairsville, just north of Neel’s Gap, there is a Nottely Falls on Shanty Creek. Just downstream from the falls, Frogtown Creek [which I have mentioned earlier] empties into Shanty Creek.

Along or near the Nottely River is the present Notalee Community, which, I assume, takes its name from the river.

Just east of the river, toward the southern part of Union County [GA], is the Choestoe Community. Its name came from the Cherokee “Tsi-stu-yi” (from “tsi-stu,” rabbit, with the locative “-yi,” together meaning “Rabbit Place” or “Rabbit Town”–there is nothing about “dancing” in the original name).  Locally, it is pronounced CHO-ee-STOW-ee.  The same word appears in South Carolina as Choastea Creek, in Tennessee, near Benton, as Chestuee Creek, and, in Unicoi County as Chestoa.  In Cherokee mythology, Rabbit was a wily trickster, like Coyote was to the Western Indians. In fact, most of the Br’er Rabbit stories originated in Cherokee myths. [Does anyone remember that especially pleasant movie, Song of the South, with its Br’er Rabbit stories? Apparently, Disney thinks it politically incorrect to release it or allow it to be sold on videocassettes or discs. It does not seem to me that anything in the film is demeaning to anyone, but I suppose that not everyone agrees with me.]