AMERICAN INDIAN LEGENDS
UFOS AND ABDUCTIONS
PART II -- THE MAN WHO MARRIED THE THUNDERER'S SISTER
Myths of the Cherokee
U. S. Government Printing Office
Nineteenth Annual Report of the U.S. Bureau of American Ethnology, 1900
This is exact text. Commentary follows.
For myself, personally, this little story was highly revealing. I have done considerable research into abduction reports; I was intrigued by the elements which lie concealed herein.
The story contains pieces which, on their own, no one would recognize, and which are buried within the Cherokee attempts at rationalization, but when compared against other reports, offer keen insights.
I shall not attempt to analyze how the Cherokee developed their rationalization. I shall concentrate on those elements which offer instruction to us.
>"Two young women with beautiful long hair came in, but no one knew who they were or whence they had come."<
I guess we could say this exactly portrays the traditional view of "angels," although the Bible occasionally describes them as "young men," Mark 16:5. Angels have traditionally been classified as female.
An important element of the modern abduction reports is the "sexless" constitution of the abductors. They appear to be neutral. If the young Indian brave saw them as women it may have been because of this sexless appearance.
>"Her brother at home must first be consulted."<
>A week "later in the evening the two sisters appeared as suddenly as before."<
We do not know if the account is accurate. Was the interest of the young Indian brave piqued by a first visit? Or was this the Indian method of rationalizing the story of someone who was taken away surreptitiously?
WALKING THROUGH WATER
The following repetition also may be an embellishment upon the story.
>"'They are walking in the water; I don't want to do that.' The women knew his thoughts just as though he had spoken and turned and said to him, æThis is not water; this is the road to our house.' He still hesitated, but they urged him on until he stepped into the water and found it was only soft grass that made a fine level trail."<
When they came to the large river,
>"The women plunged boldly in, but again the warrior hesitated on the bank, thinking to himself, æThat water is very deep and will drown me; I can't go on.' They knew his thoughts and turned and said, æThis is not water, but the main trail that goes past our house, which is now close by.' He stepped in, and instead of water there was tall waving grass that closed above his head as he followed them."<
In both cases they walk "through" water which appears to turn into grass as the Indian brave steps into it.
I must say that I was reminded of the Exodus account. I give it
here in full.
You may note that the Indian brave walked on a dry level trail, while the Hebrew people walked on dry ground.
As with the Indian embellishment we do not know how much the Bible account was embellished by later Jewish scribes. Did Moses really have the power to command the waters? Or did the scribes assign to him a power which belongs only to divine agencies? How much of the Egyptian discomfiture and drowning in the water was true, and how much later wishful thinking of the scribes? We cannot say. But the clear parallel of the Cherokee story with the water parting to become tall waving grass, and the Hebrew story of the water parting as a wall on both sides, is evident. In fact, it is uncanny.
At this point I must insert another comment.
For myself, personally, it is utterly amazing how the hand of God, throughout all countries, all peoples, and all times, lies buried within our planetary record. We, in the western white-man world, have come to think that we are special, and that God did not work with other people. We also take an arrogant attitude that we "know it all." Obviously, both premises are in error. God left evidence in the planetary record which we can now use to come to grips with events unfolding in our skies today. Because those event are so strange, beyond the boundaries of our "normal" rules of spiritual or physical reality, we do not recognize it as the hand of God. We turn to "Satanic" or "alien" explanations, to our incalculable loss. Yet, I must ask the question: Did God bury this material in these obscure places for us to find at this time of grave planetary crisis?
But to continue with the analysis of the Cherokee story.
One of the notable aspect of the phenomena prevalent throughout the modern contact or abduction reports is the "telepathic" abilities of the celestial agents. They can read our minds. Our fascination with this ability pervades the UFO and Abduction literature. But here it is in the Indian account. Again, we see information buried in the planetary record which only now opens to our understanding.
>Job 21:27 -- "Behold, I know your thoughts, and your schemes to wrong me.<
>Ps 139:2 -- Thou knowest when I sit down and when I rise up; thou discernest my thoughts from afar.<
>Matt 9:4 -- But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?<
>Luke 6:8 -- But he knew their thoughts...<
George Adamski, the most mysterious of all the "contactees," discussed
telepathy several times (Inside The Space Ships, Abelard-Schuman,
1955). I quote from the paper back edition, Paperback Library, 1967.
>"As the thought passed through my mind it was immediately recognized, pg 31."<
>"It was of the utmost importance that I test our ability to send out and to receive telepathic messages. As an outcome of that, you are here now, pg 75."
Adamski also remarked on the ability of recall when the time would come to write.
>"It seemed that wonders would never cease. Each new step brought fresh marvels until I began to fear that I could not retain half of them in my memory. But my friends assured me that when the time came to write, they would help me to recall an accurate picture of the night's events in every detail."
>John 16:4 -- "But I have said these things to you, that when their hour comes you may remember that I told you of them. I did not say these things to you from the beginning, because I was with you."<
Now back to the Indian account.
>"The went only a short distance and came to a rock cave close under Tallulah falls."<
I don't know about a "rock cave under Tallulah falls." I do know that more than one person has reported being within a seraphic transport and a long cylindrical room or "cave."
If we now bring in Betty Andreasson's report (The Andreasson Affair, Prentice Hall, 1979) we again find revelations opened to us.
The author, Raymon Fowler, described her experience: "A door flashed open and they entered an enclosed corridor that reminded Betty of a subway tunnel."
In Betty's own words:
>"We are going through -- like an underground corridor, all hollow ù into another opening where it is light. And it's like a track we're going on, like a track. We are still walking, gliding -- or something."<
She was asked about the track, how wide it was, and its composition. She said less than a foot wide, but she was unsure of its substance.
Fowler enters his comments again: "The three emerged into a curiously shaped compartment like a half cylinder or Quonset hut. Four glasslike chairs lined each side of the room. The escalatorlike track ran between the peculiar chairs."
Note that Betty had two escorts, just as did the Indian brave.
Betty believed they were in an underground "tunnel"; the Indian brave believed he was in a "cave."
>'This is our house; come in and our brother will soon be home; he is coming now.' They heard the low thunder in the distance. He went inside and stood up close to the entrance. Then the women took off their long hair and hung it up on a rock, and both their heads were as smooth as pumpkins. The man thought, æIt is not hair at all,' and he was more frightened than ever.<
In the American Indian legends the Thunder gods represented space visitors. I showed this element in Part I of this series of reports. In fact, my daughter Debbie found these reports when she was doing a search on American Indian myths. She noticed that there was a class of folk stories under the Thunder gods. She called me by telephone to ask about it, but I was at a loss. Although I had done research on the American Indian gods I had not noticed it. For me, it was an illustration of how God opens our eyes when the time is ripe, but not before.
Another amazing element of this account is the "bald heads." The "little gray men" are described without body hair or sex identification. They, too, are reported with large, round, bald heads.
THE TURTLE SEAT
>"The younger woman, the one he was about to marry, then sat down and told him to take a seat beside her. He looked, and it was a large turtle, which raised itself up and stretched its claws as if angry at being disturbed. The young man said it was a turtle, and refused to sit down, but the woman insisted that it was a seat.<
This is one of the more curious parts of the Indian account. What sort of object did the "woman" insist was a seat, yet the Indian brave believed was a turtle?
Betty Andreasson continues:
>"And there're -- there'er some, like uh, glass ... uh ... plastic? Clear plastic seats on the side. And there're lights that come up. And there're -- one, and two, and three, and the fourth one looks different. They're on two sides, and there's something in the middle and it encloses somehow with glass. The glass things swung upward, or held up somehow."<
Fowler said, "The alien beings brought Betty to sit in one of the strange chairs."
>"They said, 'Would you please be seated?"
Betty included many drawings in the book about her experience. In the drawings of these "seats" she showed them as contoured to human form, with a clear "plastic" or "glass" covering that fits over the person who sits in the seat.
Now to continue with the Cherokee account:
>"Then there was a louder roll of thunder and the woman said, 'Now our brother is nearly home.' While they urged and he still refused to come nearer or sit down, suddenly there was a great thunder clap just behind him, and turning quickly he saw a man standing in the doorway of the cave."<
>"'This is my brother,' said the woman, and he came in and sat down upon the turtle, which again rose up and stretched out its claws. The young warrior still refused to sit down."<
Note that Betty hesitated to sit in the "seat," and questioned its purpose, as did the Indian brave. In other reports I showed that this was used to "dematerialize" the human in preparation for transport through space.
Now we can understand why the young warrior described it as a "turtle." It was a seat with a covering which swung down over the person who sat in the seat. When the contoured covering rose up the Indian brave thought the turtle was rising up and stretching out its claws. Yet he was urged to sit in it.
The Cherokee story does not tell us the resolution of the refusal by the Indian brave. Apparently they must have finally persuaded him, for he was taken away to a council.
TRACKS OR RAILS
>"The brother then said that he was just about to start a council, and invited the young man to go with him."<
In Betty's case it was a council on a celestial sphere in the presence of the Creator.
>"The hunter said he was willing to go if only he had a horse; so the young woman was told to bring one. She went out and soon came leading a great uktena snake, that curled and twisted along the whole length of the cave. Some people say this was a white uktena and that the brother himself rode a red one. The hunter was terribly frightened, and said, 'This is a snake; I can't ride that.' The others insisted that it was no snake, but their riding horse."<
Here we have apparent confusion in the Indian story. I was puzzled about the "uktena" snake, and then suddenly realized what it meant. It was the "track" or runway which carried the party along the corridor and into the "cave" or cylindrical room. The intriguing part was the way the different human witnesses reported according to their cultural orientations. Betty saw it as a "track" running through the "tunnel" and cylindrial room, while the Indian brave saw it as a "snake" running the entire length of the "cave."
George Adamski, in his descriptions of the interior of seraphic transports, several times mentioned "rails" which ran the length of the transport.
In the smaller transport:
>"As I was guided down them (stairs), I had time to notice that our Scout had stopped just before reaching a junction in the rails down which we had come. One pair of rails continued through the ship, curving downward out of sight..."<
In the larger transport:
>"As we were lowered below the level of the Scout, which was still where we had left it, I noticed a vast chamber in back of it extending far toward that end of the ship. Through the center of this compartment and at right angles to the elevator shaft was a pair of rails.
To continue with the Indian account:
>"The brother grew impatient and said to the woman, æHe may like it better if you bring him a saddle and some bracelets for his wrists and arms.' So they went out again and brought in a saddle and some arm bands, and the saddle was another turtle, which they fastened to the uktena's back, and the bracelets were living slimy snakes, which they got ready to twist around the hunter's wrists."<
I have no idea what these elements mean in the story. As far as I am aware there are no comparisons in other reports. It is obvious that the Indian brave is terrorized by his surroundings, and did not have the benefit of technology to draw upon for comparisons, as we do today. Perhaps they wished to physically restrain him.
>"He was almost dead with fear, and said, 'What kind of horrible place is this? I can never stay here to live with snakes and creeping things.' The brother got very angry and called him a coward, and then it was as if lightening flashed from his eyes and struck the young man, and a terrible crash of thunder stretched him senseless."<
The great fear many feel about the strange activities and phenomena unfolding around our planet today has caused us to cast God and his celestial agencies into hellish scenarios. But these human devisings to explain unknown and fearsome events are strictly human. They are far amiss of a proper grasp of heavenly realities.
We do not know if the full purpose of the "abduction" was ever reached. If he met in "council" with other universe personalities the story does not say.
>"He made his way out and finally reached his own settlement, but found the that he was gone so very long that all the people thought him dead, although to him its seemed only the day after the dance."<
Another notable feature of reports is the expansion or contraction of time awareness. The activities which attended the Betty Andreasson abduction would have taken far longer than the few hours she could have been gone during the night of her abduction. Many modern reporters share in this displacement of time.
>"His friends questioned him closely, and, forgetting the warning, he told the story; but in seven days he died, for no one can come back from the underworld and tell it and live."<
Barney Hill, (The Interrupted Journey, Dell Publishing, 1966), was deeply disturbed by his experience. He became "spiritual" and showed an compelling interest in the heavens. He too died a few years after revealing his story to Dr. Benjamin Simon. Many other persons have also shown deep spiritual and psychic disturbance.
In the next report I shall give an account of child birth from an "alien" mating.