In the beginning of the world, when people and animals were all the same, there was only one tobacco plant, to which they all came for their tobacco until the Dagûlʻkû geese stole it and carried it far away to the south. The people were suffering without it, and there was one old woman who grew so thin and weak that everybody said she would soon die unless she could get tobacco to keep her alive.
Different animals offered to go for it, one after another, the larger ones first and then the smaller ones, but the Dagûlʻkû saw and killed every one before he could get to the plant. After the others the little Mole tried to reach it by going under the ground, but the Dagûlʻkû saw his track and killed him as he came out.
At last the Hummingbird offered, but the others said he was entirely too small and might as well stay at home. He begged them to let him try, so they showed him a plant in a field and told him to let them see how he would go about it. The next moment he was gone and they saw him sitting on the plant, and then in a moment he was back again, but no one had seen him going or coming, because he was so swift. “This is the way I’ll do,” said the Hummingbird, so they let him try.
He flew off to the east, and when he came in sight of the tobacco the Dagûlʻkû were watching all about it, but they could not see him because he was so small and flew so swiftly. He darted down on the plant—tsa!—and snatched off the top with the leaves and seeds, and was off again before the Dagûlʻkû knew what had happened. Before he got home with the tobacco the old woman had fainted and they thought she was dead, but he blew the smoke into her nostrils, and with a cry of “Tsâ′lû! [Tobacco!]” she opened her eyes and was alive again.
The above story was recorded by James Mooney in the late 1890’s during his time with the Eastern Band of Cherokee Indians and the Western Cherokees in Indian Country (i.e. Oklahoma). Tobacco to the ancient Cherokee was a sacred plant that was used as the “guarantee of a solemn oath in nearly every important function—in binding the warrior to take up the hatchet against the enemy, in ratifying the treaty of peace, in confirming sales or other engagements, in seeking omens for the hunter, in driving away witches or evil spirits, and in regular medical practice.” As such, loosing access to the tobacco plant was a bad thing that caused a lot of harm to the People. To help the People, the Hummingbird braved the circle of Dagûlʻkû geese and took back some leaves and seeds so that the Cherokee could regrow the plant and be restored.
Accordingly, it is said that the Hummingbird is the hero of the story with the Dagûlʻkû geese being the antagonist. However, I’m wondering if there isn’t another way to read this story in which these roles are switched. Stories, after all, typically have layers of meanings within them that come to light depending on the situation at hand. They are not meant to be static text but rather dynamic tellings that help us navigate this crazy world.
As a proponent of the Holy Spirit being the Wild Goose (An Geadh-Glas), I see the workings of the Spirit in the actions of the Dagûlʻkû. In his last hours, Jesus of Nazareth told his followers that he would send the Holy Spirit to guide them into truth and “convict the world concerning sin and righteousness and judgment” (John 16:8). Because of this job, the Spirit sometimes must get our attention and let us know that what we are doing isn’t healthy.
Therefore when the Dagûlʻkû steals the tobacco from the People, he isn’t doing it out of spite or to harm the Cherokees. Rather he is trying to bring them to the understanding that tobacco isn’t the ‘thing’ that is going to save them. The only true savior of the People is the Creator himself who brings health, peace, and balance to our lives. Our guarantee for life isn’t found in a plant, but rather in the Spirit himself who is our seal of salvation (Eph. 1:13).
This interpretation of the story gains strength when you realize that the Dagûlʻkû flew south with the tobacco. To the ancient Cherokee each of the four cardinal directions had their own symbolic meaning. Mooney records that Power (War), Peace, Death, and Defeat were the symbolic meaning of East, South, West, and North respectively. When the Dagûlʻkû flew south, he went towards peace and happiness rather than west which would have been death. This is a small detail, but an important one when considering the value of the tobacco plant to the Cherokees. The ‘theft’ of their sacred plant didn’t usher in pain and death, but peace and happiness.
The Hummingbird, when he left, flew east towards power, war, and success. This direction foreshadows the recovery of the sacred tobacco as told within the story. Though the old woman is healed (or resurrected?) by the smoke of the plant, she will eventually die again. There are a lot of things in this world that bring temporary health to our lives even though the end is actually death. Fame, wealth, pride, greed, and selfishness are few ‘plants’ of this world that we seek after – and may even find – only to discover that they leave us empty and hollow. After all, like the Red Letters say, “What does it profit us to gain the world but lose our souls?” (Mt 16:26)
Something to think about. And in pondering it, perhaps you may see that it is right.