Cherokee Medicine  {see in Cherokee below}

 


The old ones tell us that at one time, the animals, fish, insects and plants could all talk. Together with the people, they were at peace and
had a great friendship. As time went on, the numbers of people grew so much that their settlements spread over the whole earth, and the
animals found themselves cramped for space. To make things worse, the people invented bows, knives, blons, spears, and hooks, and
they began to hunt and kill the larger animals, birds and fish only for their hides. The smaller creatures, like the frogs and worms, were stepped
upon and crushed without thought, out of carelessness, and sometimes even contempt. The animals decided to meet in a council to agree on
measures for their safety.
The bears were the first ones to meet in a council, at Mulberry Place, or Kuwahi mountain. The old White Bear Chief led the council. After each
one had his turn of complaining about the way people killed their friends, ate their flesh, and used their skins for his own purposes, they decided to begin a war at once against man. One of the bears asked what kind of weapons the people used to destroy them. "Bows and arrows!" exclaimed all the Bears together. "What are they made of?" was the next question. "The bow is made of wood, and the string is made of our entrails," replied one of the Bears. They then decided they would make a bow and see if they could use the same type of weapon the people were using. One of the Bears got a nice piece of locust wood, and another bear sacrificed himself for the good and betterment of his brothers of sisters. He offered to let his entrails be used for the string of the bow. When everything was ready, a Bear found that in letting the arrow fly after drawing the string, his long claws got in the way and his shot was ruined. He was very frustrated, but someone suggested they clip his claws. After this, it was found that the arrow went straight to the mark. But, the Chief White Bear objected, saying they must not trim their claws as they needed them to climb
trees. "One of us already gave his life, and if we cut off our claws, then we must all starve together. I think we should trust and use the teeth
and claws the Creator gave us, and it is plain that the people's weapons were not made for us."
They could not think of a better plan, so the chief White Bear dismissed council and the Bears dispersed throughout the woods without having
come up with a way to protect themselves. Had they come up with such a way, we would not be at war with the Bears, but the way it is
today, the hunter does not even ask the Bear's pardon when he kills one.
The Deer held the next council, under their Chief Little Deer. They decided they would send arthritis to every hunter who kills one of them,
unless he made sure to ask their pardon for the offense. They sent out a notice of their decision to the nearest settlement of Cherokees and
told them how they could avoid this. Now, whenever a hunter shoots a Deer, Little Deer, who is swift as the wind and cannot be harmed, goes
quickly to the spot and asks the spirit of the Deer if it has heard the prayer of the hunter, asking for pardon. If the spirit replies yes, everything
is in balance. If the reply is no, Little Deer follows the trail of the hunter, and when resting in his home, Little Deer enters invisibly and strikes
the hunter with arthritis. No hunter who regards his own health ever fails to ask pardon of the Deer for killing it.
Next, the Fish and Reptiles held their own council. They decided to make their victims dream of snakes climbing about them, and blowing stinky
breath in their faces. They also dream of decaying fish, so that they would lose their appetites and die of hunger.
Finally, the Birds, Insects and smaller animals came together for their own council. The Grub worm was the Chief of the council. They decided
that each should give his opinion, and then they would vote as to whether or not the people were guilty. Seven votes would be enough for a
guilty verdict. One after another, they complained about man's cruelty and disrespect. The Frog spoke first, saying, "We must do something to
slow down how fast they are multiplying! Otherwise, we will disappear from the face of the earth through extinction!" The Frog continued, "They
have kicked me about because they say I am ugly and now my back is covered with sores." He showed them the spots on his back. Next, the
Bird condemned people because, "They burn off my feet in the barbecue!" Others followed with their own complaints. The Ground squirrel was
the only one to say something in the people's defense, because he was so small he did not endure the hunting and disrespect. The others
became so angry at him, the swooped on him and tore him with their claws. The stripes are on his back until this day.
They began to name so many new diseases, one after another. The Grub worm was more and more pleased as all these new names were being
called off.
Then the Plants, who were friendly to man, heard about all these things the animals were doing to the people. Each tree, shrub, and herb,
agreed to furnish a cure for some of the diseases. Each said, "I will appear and help the people when they call upon me." This is how the
medicines came to be. Every plant has a use, if only we would learn it and remember it. They have furnished the remedy to counteract the
diseases brought on by the revengeful animals. Even weeds were made for some good purpose. You must ask, and learn for yourself. When a
doctor does not know which medicine to use, the spirit of the plant will tell the sick person.
The Cherokee have been gifted by the Creator with an understanding of the gathering, use and preservation of medicinal herbs. The Cherokee
believe that these plants were put on this earth to provide not only healing methods, but preventative measures, as well.
Many plants have disappeared throughout the years, or have become extremely scarce. Because of this, we recommend extreme care in
gathering wild herbs and other plants. The old ones taught that when you gather, only pick or dig every third plant you find. This will ensure
that enough specimens remain to continue propagation. Many traditionalists carry on the practice of asking the plant's permission to be
gathered, and leave a small gift of thanks. This can be a small bead or other such item. It is also recommended by Cherokee traditionalists
that should you find a wild crop of useful herbs, do not share it's location unless it is to a person very close to you. This will ensure that large
numbers of people do not clean out an entire wild crop in a short time.
Additional information regarding the gathering, usage and application of medicinal herbs can be found by talking to the elders of a Cherokee
family. Many of these people will still recall some of the home remedies that their families used, as well as provide information on herbs which
they themselves use.
Remember, these plants are very valuable as medicines because of the great chemical powers they contain. At the same time, these chemicals
can be potentially dangerous if used in the wrong way. Cherokee herbalist's have great experience, and have gone through extensive training
and observation. Novice herbal practitioners are advised to seek out and develop a close relationship with Cherokee herbalist's or their elders
to learn how to use these medicines properly.

Native Herbs
And Some of the Uses Made of Them By The Cherokee People
Spignet Backache Make tea or powder of the roots
Rabbit Tobacco Colds Make tea of leaves and stalks
Red Alder High Blood Made tea of bark
Wild Cherry Measles and colds Made tea of bark
Beech Bark Vomiting Make tea
Peach Leaves Boils and risings Make poultice from leaves and meal
Boneset Pneumonia Make tea of leaves and stalks
Small Ragweed Poison oak or ivy Heat leaves and rub on
Goldenrod Consumption Make tea of leaves and stalks
Rat bane Typhoid fever Make tea of leaves and stalks
Elder Heartburn Make tea of bark
Ginseng Colic Make tea of the roots
12 O'clock Weed Kills flies Crush leaves in sweet milk
Queen of the Meadow Nausea at certain times Make tea of leaves and roots
Christmas Fern Fever Make tea of leaves or stems
Ground Ivy Hives Make tea of leaves or stems
Yellow Root Sore mouth, sore throat or stomach trouble Make tea of the roots
Heat Leaves Cold Beat the whole plant and make tea
Bull Nettle Stop teething babies from slobbering Make beads of roots
Blackberry
One of the herbs known the longest time for soothing stomach problems is the blackberry. Using a strong tea from the roots is helpful is
reducing and soothing swollen tissues and joints. An infusion from the leaves is also used as a tonic for stimulating the entire system. A
decoction from the roots, sweetened with sugar or honey, makes a syrup used for an expectorant. It is also healing for sore throats and gums.
The leaves can also be chewed fresh to soothe bleeding gums. The Cherokee historically use the tea for curing diarrhea.

Gum (Black Gum)
Cherokee healers use a mild tea made from small pieces of the bark and twigs to relieve chest pains.

Hummingbird Blossoms (Buck Brush)
This herb is used by Cherokee healers by making a weak decoction of the roots for a diuretic that stimulates kidney function.

Cat Tail (Cattail Reed)
This plant is not a healing agent, but is used for preventative medicine. It is an easily digestible food helpful for recovering from illness, as it is
bland. Most all parts of the plant, except for the mature leaves and the seed head, are edible. Due to wide-spread growing areas, it is a reliable
food source all across America. The root has a very high starch content, and can be gathered at any time. Preparation is very similar to
potatoes, and can be mashed, boiled, or even mixed with other foods. The male plant provides a pollen that is a wonderful source for protein.
You can add it as a supplement to other kinds of flour when making breads.
Pull Out a Sticker (Greenbrier)
A decoction of the small roots of this plant is useful as a blood purifier. It is also a mild diuretic. Some healers make a salve from the leaves and
bark, mixed with hog lard, and apply to minor sores, scalds and burns. Some Cherokee healers also use the root tea for arthritis.

Mint
Mint teas are a stimulant for the stomach, as it aids in digestion. The crushed and bruised leaves can be used as a cold compress, made into a
salve, or added to the bath water which relieves itching skin. Cherokee healers also use an infusion of the leaves and stems to lower high
blood pressure.

Tobacco-like Plant (Mullein)
This is one of the oldest herbs, and some healers recommend inhaling the smoke from smoldering mullein roots and leaves to soothe asthma
attacks and chest congestion. The roots can be made into a warm decoction for soaking swollen feet or reducing swelling in joints. It also
reduces swelling from inflammation and soothes painful, irritated tissue. It is particularly useful to the mucous membranes. A tea can be made
from the flowers for a mild sedative.

Qua lo ga (Sumac)
All parts of the common sumac have a medicinal use. Mild decoctions from the bark can be used as a gargle for sore throats, and may be taken
for a remedy for diarrhea. A tea from the leaves and berries also reduces fevers. Fresh bruised leaves and ripe berries are made into a poultice
which soothes poison ivy. A drink from the ripened or dried berries makes a pleasant beverage which is a good source of vitamin C.

Squirrel Tail, or Saloli gatoga (Yarrow)
Yarrow has many uses. The best known use is to stop excess bleeding. Freshly crushed leaves can be applied to open wounds or cuts, and the
properties of the herb will cause the blood to clot. A fresh juice of yarrow, diluted with spring or distilled water, can held internal bleeding such
as stomach and intestinal disorders. The leaves, prepared as a tea, is believed to stimulate intestinal functions and aid in digestion. It also helps
the flow of the kidneys, as well as the gallbladder. A decoction made of the leaves and stems acts as an astringent, and is a wonderful wash for
all kinds of skin problems such as acne, chapped hands, and other irritations.
Looks Like Coffee, or Kawi Iyusdi (Yellow Dock)
This plant is not only a medicinal herb, but also a food. It is much like spinach, but believe it or not, contains MORE vitamins and minerals.
Because of the long taproot, it gathers nutrients from deep underground. The leaves are a source of iron, and also have laxative properties.
Juices from the stems, prepared in a decoction, can be made into an ointment with beeswax and olive oil, and used for itching, minor sores,
diaper rash, and other irritations. Cherokee herbalists prescribe a warm wash made from the decoction of crushed roots for a disinfectant.
Juice from the root, not prepared in any certain way, is said to be a cure for ringworm.
Big Stretch, or Nuyigala dinadanesgi utana (Wild Ginger)
The Cherokee commonly recommend a mild tea of this herb, made from the rootstock which is a mild stimulant for the digestive system. It can
also help colic, intestinal gas, or the common upset stomach. A strong, hot infusion of the roots can act as an expectorant in eliminating
mucus from the lungs. Fresh wild ginger may be substituted for the regular store-bought ginger roots as a spice for cooking.

What Rabbits Eat, or Jisdu unigisdi (Wild Rose)
The ripe fruit of the Wild Rose is a rich source of Vitamin C, and is a reliable preventative and cure for the common cold. The tea from the hips
is a mild diuretic, and stimulates the bladder and kidneys. When the infusion of the petals is used, it is an ancient remedy for sore throats.
Cherokee healers recommend a decoction of the roots for diarrhea.

Willow Bark
The bark of the branches is stripped and dried. A tea is made from the bark that is useful for aches, pains and headaches. This is the original
aspirin !

 


CᎮrᎣkᎡᎡ ᎺᏗcᎢᏁ

TᎮ Ꭳld ᎣᏁᏍ Ꮦll ᎤᏍ tᎭt Ꭰt ᎣᏁ ᏘᎺ, tᎮ ᎠᏂᎹlᏍ, fᎢᏍh, ᎢnᏎctᏍ Ꭰnd pᎳntᏍ cᎣᎤld Ꭰll Ꮤlk. TᎣᎨtᎮr Ꮻth tᎮ pᎡᎣpᎴ, tᎮy ᏪrᎡ Ꭰt pᎡᎠcᎡ Ꭰnd
Ꭽd Ꭰ grᎡᎠt frᎢᎡndᏍᎯp. ᎠᏍ ᏘᎺ Ꮺnt Ꭳn, tᎮ ᏄmbᎡrᏍ Ꭳf pᎡᎣpᎴ grᎡw Ꮠ Ꮍch tᎭt tᎮᎢr ᏎtᏞᎺntᏍ ᏍprᎡᎠd ᎣᎥᎡr tᎮ wᎰᎴ ᎡᎠrth, Ꭰnd tᎮ
ᎠᏂᎹlᏍ fᎣᎤnd tᎮmᏎᎸᎡᏍ crᎠmpᎡd fᎣr ᏍpᎠcᎡ. TᎣ ᎹkᎡ tᎯngᏍ ᏬrᏎ, tᎮ pᎡᎣpᎴ ᎢᏅᎡnᏖd bᎣwᏍ, kᏂᎥᎡᏍ, bᎶwᎫnᏍ, ᏍpᎡᎠrᏍ, Ꭰnd ᎰᎣkᏍ, Ꭰnd
tᎮy bᎡᎦn tᎣ Ꮁnt Ꭰnd kᎢll tᎮ ᎳrᎨr ᎠᏂᎹlᏍ, bᎢrdᏍ Ꭰnd fᎢᏍh Ꭳnly fᎣr tᎮᎢr ᎯᏕᏍ. TᎮ ᏍᎹlᎴr crᎡᎠtᎤrᎡᏍ, ᎵkᎡ tᎮ frᎣgᏍ Ꭰnd ᏬrmᏍ, ᏪrᎡ ᏍᏖppᎡd
ᎤpᎣn Ꭰnd crᎤᏍᎮd ᏫtᎰᎤt tᎰᎤght, ᎣᎤt Ꭳf cᎠrᎡᎴᏍᏍᏁᏍᏍ, Ꭰnd ᏐᎺᏘᎺᏍ ᎡᎥᎡn cᎣnᏖmpt. TᎮ ᎠᏂᎹlᏍ ᏕcᎢᏕd tᎣ ᎺᎡt Ꭲn Ꭰ cᎣᎤncᎢl tᎣ ᎠgrᎡᎡ Ꭳn
ᎺᎠᏑrᎡᏍ fᎣr tᎮᎢr ᏌfᎡty.
TᎮ bᎡᎠrᏍ ᏪrᎡ tᎮ fᎢrᏍt ᎣᏁᏍ tᎣ ᎺᎡt Ꭲn Ꭰ cᎣᎤncᎢl, Ꭰt ᎽlbᎡrry PᎳcᎡ, Ꭳr KᎤᏩᎯ ᎼᎤnᏔᎢn. TᎮ Ꭳld WᎯᏖ BᎡᎠr CᎯᎡf Ꮄd tᎮ cᎣᎤncᎢl. ᎠfᏖr ᎡᎠch
ᎣᏁ Ꭽd ᎯᏍ tᎤrn Ꭳf cᎣmpᎳᎢᏂng ᎠbᎣᎤt tᎮ Ꮹy pᎡᎣpᎴ kᎢlᎴd tᎮᎢr frᎢᎡndᏍ, ᎠᏖ tᎮᎢr fᎴᏍh, Ꭰnd ᎤᏎd tᎮᎢr ᏍkᎢnᏍ fᎣr ᎯᏍ Ꭳwn pᎤrpᎣᏎᏍ, tᎮy ᏕcᎢᏕd tᎣ bᎡᎩn Ꭰ Ꮹr Ꭰt ᎣncᎡ ᎠᎦᎢnᏍt Ꮉn. ᎣᏁ Ꭳf tᎮ bᎡᎠrᏍ ᎠᏍkᎡd wᎭt kᎢnd Ꭳf ᏪᎠpᎣnᏍ tᎮ pᎡᎣpᎴ ᎤᏎd tᎣ ᏕᏍtrᎣy tᎮm. "BᎣwᏍ Ꭰnd ᎠrrᎣwᏍ!" ᎡxcᎳᎢᎺd Ꭰll tᎮ BᎡᎠrᏍ tᎣᎨtᎮr. "WᎭt ᎠrᎡ tᎮy ᎹᏕ Ꭳf?" ᏩᏍ tᎮ Ꮑxt ᏇᏍᏘᎣn. "TᎮ bᎣw ᎢᏍ ᎹᏕ Ꭳf ᏬᎣd, Ꭰnd tᎮ ᏍtrᎢng ᎢᏍ ᎹᏕ Ꭳf ᎣᎤr ᎡntrᎠᎢlᏍ," rᎡpᎵᎡd ᎣᏁ Ꭳf tᎮ BᎡᎠrᏍ. TᎮy tᎮn ᏕcᎢᏕd tᎮy ᏬᎤld ᎹkᎡ Ꭰ bᎣw Ꭰnd ᏎᎡ Ꭲf tᎮy cᎣᎤld ᎤᏎ tᎮ ᏌᎺ typᎡ Ꭳf ᏪᎠpᎣn tᎮ pᎡᎣpᎴ ᏪrᎡ ᎤᏏng. ᎣᏁ Ꭳf tᎮ BᎡᎠrᏍ Ꭺt Ꭰ ᏂcᎡ pᎢᎡcᎡ Ꭳf ᎶcᎤᏍt ᏬᎣd, Ꭰnd ᎠᏃtᎮr bᎡᎠr ᏌcrᎢfᎢcᎡd ᎯmᏎlf fᎣr tᎮ ᎪᎣd Ꭰnd bᎡtᏖrᎺnt Ꭳf ᎯᏍ brᎣtᎮrᏍ Ꭳf ᏏᏍᏖrᏍ. Ꭾ ᎣffᎡrᎡd tᎣ Ꮄt ᎯᏍ ᎡntrᎠᎢlᏍ bᎡ ᎤᏎd fᎣr tᎮ ᏍtrᎢng Ꭳf tᎮ bᎣw. WᎮn ᎡᎥᎡrytᎯng ᏩᏍ rᎡᎠdy, Ꭰ BᎡᎠr fᎣᎤnd tᎭt Ꭲn ᎴtᏘng tᎮ ᎠrrᎣw fly ᎠfᏖr drᎠᏫng tᎮ ᏍtrᎢng, ᎯᏍ Ꮆng cᎳwᏍ Ꭺt Ꭲn tᎮ Ꮹy Ꭰnd ᎯᏍ ᏍᎰt ᏩᏍ rᎤᎢᏁd. Ꭾ ᏩᏍ ᎥᎡry frᎤᏍtrᎠᏖd, bᎤt ᏐᎺᎣᏁ ᏑgᎨᏍᏖd tᎮy cᎵp ᎯᏍ cᎳwᏍ. ᎠfᏖr tᎯᏍ, Ꭲt ᏩᏍ fᎣᎤnd tᎭt tᎮ ᎠrrᎣw Ꮺnt ᏍtrᎠᎢght tᎣ tᎮ Ꮉrk. BᎤt, tᎮ CᎯᎡf WᎯᏖ BᎡᎠr ᎣbjᎡcᏖd, ᏌᏱng tᎮy ᎽᏍt Ꮓt trᎢm tᎮᎢr cᎳwᏍ ᎠᏍ tᎮy ᏁᎡᏕd tᎮm tᎣ cᎵmb
trᎡᎡᏍ. "ᎣᏁ Ꭳf ᎤᏍ ᎠlrᎡᎠdy ᎦᎥᎡ ᎯᏍ ᎵfᎡ, Ꭰnd Ꭲf Ꮺ cᎤt Ꭳff ᎣᎤr cᎳwᏍ, tᎮn Ꮺ ᎽᏍt Ꭰll ᏍᏔrᎥᎡ tᎣᎨtᎮr. Ꭲ tᎯnk Ꮺ ᏍᎰᎤld trᎤᏍt Ꭰnd ᎤᏎ tᎮ ᏖᎡth
Ꭰnd cᎳwᏍ tᎮ CrᎡᎠtᎣr ᎦᎥᎡ ᎤᏍ, Ꭰnd Ꭲt ᎢᏍ pᎳᎢn tᎭt tᎮ pᎡᎣpᎴ'Ꮝ ᏪᎠpᎣnᏍ ᏪrᎡ Ꮓt ᎹᏕ fᎣr ᎤᏍ."
TᎮy cᎣᎤld Ꮓt tᎯnk Ꭳf Ꭰ bᎡtᏖr pᎳn, Ꮠ tᎮ cᎯᎡf WᎯᏖ BᎡᎠr ᏗᏍᎻᏍᏎd cᎣᎤncᎢl Ꭰnd tᎮ BᎡᎠrᏍ ᏗᏍpᎡrᏎd thrᎣᎤgᎰᎤt tᎮ ᏬᎣdᏍ ᏫtᎰᎤt ᎭᎥᎢng
cᎣᎺ Ꭴp Ꮻth Ꭰ Ꮹy tᎣ prᎣᏖct tᎮmᏎᎸᎡᏍ. Ꭽd tᎮy cᎣᎺ Ꭴp Ꮻth Ꮡch Ꭰ Ꮹy, Ꮺ ᏬᎤld Ꮓt bᎡ Ꭰt Ꮹr Ꮻth tᎮ BᎡᎠrᏍ, bᎤt tᎮ Ꮹy Ꭲt ᎢᏍ
tᎣᏓy, tᎮ ᎱnᏖr ᏙᎡᏍ Ꮓt ᎡᎥᎡn ᎠᏍk tᎮ BᎡᎠr'Ꮝ pᎠrᏙn wᎮn Ꭾ kᎢllᏍ ᎣᏁ.
TᎮ ᏕᎡr Ꭾld tᎮ Ꮑxt cᎣᎤncᎢl, ᎤnᏕr tᎮᎢr CᎯᎡf ᎵtᏞ ᏕᎡr. TᎮy ᏕcᎢᏕd tᎮy ᏬᎤld Ꮞnd ᎠrthrᎢᏘᏍ tᎣ ᎡᎥᎡry ᎱnᏖr wᎰ kᎢllᏍ ᎣᏁ Ꭳf tᎮm,
ᎤnᎴᏍᏍ Ꭾ ᎹᏕ ᏑrᎡ tᎣ ᎠᏍk tᎮᎢr pᎠrᏙn fᎣr tᎮ ᎣffᎡnᏎ. TᎮy Ꮞnt ᎣᎤt Ꭰ ᏃᏘcᎡ Ꭳf tᎮᎢr ᏕcᎢᏏᎣn tᎣ tᎮ ᏁᎠrᎡᏍt ᏎtᏞᎺnt Ꭳf CᎮrᎣkᎡᎡᏍ Ꭰnd
tᎣld tᎮm Ꮀw tᎮy cᎣᎤld ᎠᎥᎣᎢd tᎯᏍ. Ꮓw, wᎮᏁᎥᎡr Ꭰ ᎱnᏖr ᏍᎰᎣtᏍ Ꭰ ᏕᎡr, ᎵtᏞ ᏕᎡr, wᎰ ᎢᏍ ᏍᏫft ᎠᏍ tᎮ Ꮻnd Ꭰnd cᎠnᏃt bᎡ ᎭrᎺd, ᎪᎡᏍ
Ꮘckly tᎣ tᎮ ᏍpᎣt Ꭰnd ᎠᏍkᏍ tᎮ ᏍpᎢrᎢt Ꭳf tᎮ ᏕᎡr Ꭲf Ꭲt ᎭᏍ ᎮᎠrd tᎮ prᎠᏰr Ꭳf tᎮ ᎱnᏖr, ᎠᏍkᎢng fᎣr pᎠrᏙn. Ꭲf tᎮ ᏍpᎢrᎢt rᎡpᎵᎡᏍ ᏰᏍ, ᎡᎥᎡrytᎯng
ᎢᏍ Ꭲn bᎠᎳncᎡ. Ꭲf tᎮ rᎡply ᎢᏍ Ꮓ, ᎵtᏞ ᏕᎡr fᎣlᎶwᏍ tᎮ trᎠᎢl Ꭳf tᎮ ᎱnᏖr, Ꭰnd wᎮn rᎡᏍᏘng Ꭲn ᎯᏍ ᎰᎺ, ᎵtᏞ ᏕᎡr ᎡnᏖrᏍ ᎢᏅᎢᏏbly Ꭰnd ᏍtrᎢkᎡᏍ
tᎮ ᎱnᏖr Ꮻth ᎠrthrᎢᏘᏍ. Ꮓ ᎱnᏖr wᎰ rᎡᎦrdᏍ ᎯᏍ Ꭳwn ᎮᎠlth ᎡᎥᎡr fᎠᎢlᏍ tᎣ ᎠᏍk pᎠrᏙn Ꭳf tᎮ ᏕᎡr fᎣr kᎢlᎵng Ꭲt.
Ꮑxt, tᎮ FᎢᏍh Ꭰnd RᎡpᏘᎴᏍ Ꭾld tᎮᎢr Ꭳwn cᎣᎤncᎢl. TᎮy ᏕcᎢᏕd tᎣ ᎹkᎡ tᎮᎢr ᎥᎢcᏘmᏍ drᎡᎠm Ꭳf ᏍᎾkᎡᏍ cᎵmbᎢng ᎠbᎣᎤt tᎮm, Ꭰnd bᎶᏫng ᏍᏘnky
brᎡᎠth Ꭲn tᎮᎢr fᎠcᎡᏍ. TᎮy ᎠlᏐ drᎡᎠm Ꭳf ᏕcᎠᏱng fᎢᏍh, Ꮠ tᎭt tᎮy ᏬᎤld ᎶᏎ tᎮᎢr ᎠppᎡᏘᏖᏍ Ꭰnd ᏗᎡ Ꭳf ᎱnᎨr.
FᎢᎾlly, tᎮ BᎢrdᏍ, ᎢnᏎctᏍ Ꭰnd ᏍᎹlᎴr ᎠᏂᎹlᏍ cᎠᎺ tᎣᎨtᎮr fᎣr tᎮᎢr Ꭳwn cᎣᎤncᎢl. TᎮ GrᎤb Ꮼrm ᏩᏍ tᎮ CᎯᎡf Ꭳf tᎮ cᎣᎤncᎢl. TᎮy ᏕcᎢᏕd
tᎭt ᎡᎠch ᏍᎰᎤld ᎩᎥᎡ ᎯᏍ ᎣpᎢᏂᎣn, Ꭰnd tᎮn tᎮy ᏬᎤld ᎥᎣᏖ ᎠᏍ tᎣ wᎮtᎮr Ꭳr Ꮓt tᎮ pᎡᎣpᎴ ᏪrᎡ ᎫᎢlty. ᏎᎥᎡn ᎥᎣᏖᏍ ᏬᎤld bᎡ ᎡᏃᎤgh fᎣr Ꭰ
ᎫᎢlty ᎥᎡrᏗct. ᎣᏁ ᎠfᏖr ᎠᏃtᎮr, tᎮy cᎣmpᎳᎢᏁd ᎠbᎣᎤt Ꮉn'Ꮝ crᎤᎡlty Ꭰnd ᏗᏍrᎡᏍpᎡct. TᎮ FrᎣg ᏍpᎣkᎡ fᎢrᏍt, ᏌᏱng, "Ꮺ ᎽᏍt Ꮩ ᏐᎺtᎯng tᎣ
ᏍᎶw Ꮩwn Ꮀw fᎠᏍt tᎮy ᎠrᎡ ᎽlᏘplᏱng! ᎣtᎮrᏫᏎ, Ꮺ Ꮻll ᏗᏌppᎡᎠr frᎣm tᎮ fᎠcᎡ Ꭳf tᎮ ᎡᎠrth thrᎣᎤgh ᎡxᏘncᏘᎣn!" TᎮ FrᎣg cᎣnᏘᏄᎡd, "TᎮy
ᎭᎥᎡ kᎢckᎡd Ꮊ ᎠbᎣᎤt bᎡcᎠᎤᏎ tᎮy Ꮜy Ꭲ Ꭰm Ꭴgly Ꭰnd Ꮓw my bᎠck ᎢᏍ cᎣᎥᎡrᎡd Ꮻth ᏐrᎡᏍ." Ꭾ ᏍᎰᏪd tᎮm tᎮ ᏍpᎣtᏍ Ꭳn ᎯᏍ bᎠck. Ꮑxt, tᎮ
BᎢrd cᎣnᏕmᏁd pᎡᎣpᎴ bᎡcᎠᎤᏎ, "TᎮy bᎤrn Ꭳff my fᎡᎡt Ꭲn tᎮ bᎠrbᎡcᎤᎡ!" ᎣtᎮrᏍ fᎣlᎶᏪd Ꮻth tᎮᎢr Ꭳwn cᎣmpᎳᎢntᏍ. TᎮ GrᎣᎤnd ᏍᏈrrᎡl ᏩᏍ
tᎮ Ꭳnly ᎣᏁ tᎣ Ꮜy ᏐᎺtᎯng Ꭲn tᎮ pᎡᎣpᎴ'Ꮝ ᏕfᎡnᏎ, bᎡcᎠᎤᏎ Ꭾ ᏩᏍ Ꮠ ᏍᎹll Ꭾ Ꮧd Ꮓt ᎡnᏚrᎡ tᎮ ᎱnᏘng Ꭰnd ᏗᏍrᎡᏍpᎡct. TᎮ ᎣtᎮrᏍ
bᎡcᎠᎺ Ꮠ Ꭰngry Ꭰt Ꭿm, tᎮ ᏍᏬᎣpᎡd Ꭳn Ꭿm Ꭰnd tᎣrᎡ Ꭿm Ꮻth tᎮᎢr cᎳwᏍ. TᎮ ᏍtrᎢpᎡᏍ ᎠrᎡ Ꭳn ᎯᏍ bᎠck ᎤnᏘl tᎯᏍ Ꮣy.
TᎮy bᎡᎦn tᎣ ᎾᎺ Ꮠ Ꮉny Ꮑw ᏗᏎᎠᏎᏍ, ᎣᏁ ᎠfᏖr ᎠᏃtᎮr. TᎮ GrᎤb Ꮼrm ᏩᏍ ᎼrᎡ Ꭰnd ᎼrᎡ pᎴᎠᏎd ᎠᏍ Ꭰll tᎮᏎ Ꮑw ᎾᎺᏍ ᏪrᎡ bᎡᎢng
cᎠ