Whereby the Cherokee name for the number 100,which is the name of "he ancient one's 1000"and many rational break throughs in understand the evolution of creation as being the two which came from the one, which is the logical and rational thinking which exists without any magical explanation.

These mammon made-up magical assumptions which became beliefs, soon became Abrahamic; they were magically defined by Abraham's lack of mental stability and ability to control his hallucinations. They were taught and carried forth by mammonkind's love all things magical. Thus, this magic and its first magical and vengeful god is now believed to be a type of full-service genie who will deliver to you all of that for which you simply wish, and not that which your Creator's creation has always unconditionally supplied in support of you and all other life within the whole entire rest of creation. You have already been given all of that which is needed, if not singularly, then most certainly jointly within all of humankind, if you and others will just worldly come forth responsibly and evidence such by actually working for that which is now needed within this age of humankind's responsibility. For we have come of age from our last stage of mammonkind, which ended with our entrance into the world's nuclear age. In our first coming of age, we were taught as if we were mammon children by the non-magic believing Joshua of Nazareth, who truthfully only called himself the son of man and did freely choose to go worldly forth to teach what he had perceived from the great worldly spirit of that which created all that actually exists. He worldly perceived and taught, at the real and non-magical actual cost of his worldly life, that our Creator only desires for each and all of the one family of humankind to freely choose to go worldly forth and love unconditionally all others, and equally so themselves, without any actual sacrifice or any magical worship of any sacrifice whatsoever.

Thus, this is why the acculturated religion and church of Yoheewah was attacked by the European magical believers, and that is exactly why Sequoyah led his non-magical believing Yoheewahn people to freedom. They were responsible people from the one family of humankind and were the people of the non-magical Yoheewahn principles whose very own great grandparents had actually come from a land where they were exposed to this ancient rational acculturated religion with its complete uniqueness of individual responsibility. The ancestors of their ancestors had crossed the big salt waters, coming from the east to the west and established themselves upon an island which had no other inhabitants. Then the people of the rubber tree forest came up from the south. These people were completely consumed by magic, and clashed with the monotheistic people from the great salt water; they fought to a standstill, and in that, as always, short peace which always follows war, the Yoheewahns left this volcanic island of hundreds of rivers and went to the mainland, to the near west, and met first with those Native Americans with whom they would become acculturated

The Yoheewahns brought with them their beliefs from within their ancient religion of the "One Creator which has always existed", that very same phrase which describes verbatim this proto-Semitic religion. This most ancient of phrases is used to describe that which is found within Genesis; it is the non-magical word "Yoheewah" (Creator which has always existed) which was reported and published in manuscripts as early as 1690 and in a book in 1785 as being used within worship on American soil. The use of that word by the early Cherokee Yoheewahns was mentioned in a book published in London, authored by James Adair, who lived for decades with these mixed blood descendants of the acculturated peoples of Yoheewahn belief. He learned that they were in continuing exodus when they joined with the Native American people who were unique to the highest ridges in the high mountain valley of the thousand springs, near where the two oceans almost come together. Most of the Yoheewahns desired to continue their exodus within the Americas. They had come from the ocean of the east by sailing or floating to the west; in time, they joined with the already indigenous people. When those native inhabitants learned of the Yoheewahns' religion, they said in astonishment that they personally knew the spiritual presence of Yoheewah as the Great Spirit, from which everything was already provided in their natural world. But they did not know the first name given by humankind to the son of man who was to become the great teacher of humankind, the one that the Yoheewahns who came from the salt water called Joshua of Nazareth, the Morning Star, and The Shiloh.

Thus, with this ancient commonality, these two peoples were bound to become naturally merged, because both believed in that which is evidenced within all of creation, and exists without any beginning, and which has unconditionally created all that truly is and therefore truly exists, as do we today, because that One Spirit of unconditional love and its infinite wisdom created all that is real. This is evidenced by our having been created with our absolute free will and its absolute dominion over our world which sits upon the earth of our Creator's absolute dominion. Above all else we are the evidence of our unconditionally gifted creative ability that awaits within the spiritual beingness of our heart, soul, and mind. We are able, only if we freely choose, to believe only in that which actually non-magically exists, since creation is only evidenced by that which is real and actually exists. Thus, that which has created all had no beginning, for to have a beginning is to have something magically come from nothingness. Yoheewahns simply believe that something creationally evolved and was transformed into something else, and that too became transformed, and so on. All that is can be traced back to that which has always been, without any beginning. And that is not matter, but the spiritual energy of unconditional love and its infinite wisdom from which came all that is matter. It is the creational energy which will always continue to creationally evolve and transform itself, as it has always done, and which is only evidenced within the known universe as having the purpose to bring forth life. It has the ability to unconditionally love without any destructive and thus mammon sacrifice of anything for any reason whatsoever, which will continue without any end to come; that which created us is eternal and everlasting and cannot become less of anything than it has always been without any beginning. Thus, creation is the evidence that this never-ending Creator is that which is from unconditional love; this is universally evidenced by creation's unconditional support of us as humankind and all other life and all else of creation. Within all of creation is all of the evidence of our Creator's unconditional love and its infinite creative wisdom which has already created all that is. Creation is unconditionally merciful with humankind who freely chooses to conserve creation and its natural goodness; we as responsible humankind are the only exception within all of creation, in that we can become within the spiritual creative harmony of that unconditional love which created us, if we worldly, actually, and freely choose to create unconditionally love for all others as so equally for ourselves without any sacrifice, whether such is magically believed and desired or actually mammonly done, such as the irresponsible, greedy sacrifice of our creation's nature and its goodness. This was unconditionally worldly taught to the Yoheewahn among humankind by the non-magic believing Joshua of Nazareth, who we only knew by his natural worldly name given to him by his earthly father and mother. He was to become also known by his teaching titles of "the morning star" and "the Shiloh", but he never heard his Greek magical super person name of Jesus Christ, simply because the earliest carbon-dated gospel has Joshua doing everything he actually did which was nothing that would be considered as supernatural-- no water to wine. much less any actual reversal of gravity by walking on water. To actually teach such things would cause the immature mammon-like person to remain an immature mammon who will never become a responsible person of the one family of humankind, which Joshua of Nazareth was. Such immaturity on any mammon's part is a gross disrespect to Joshua's teachings, such as the idea that our Creator desires for us to freely chose to unconditionally love each other, without any destructiveness from greed or by our foolishly unnecessary magical beliefs. Our most intuitive and perceptive brother, Joshua of Nazareth, would have never actually heard of the name Jesus Christ, much less recognized it as being his non-Hebrew name, but if he were to have ever been addressed as "the morning star" or "the Shiloh", he would immediately know that they actually knew of him and his non-magical teaching, for which he eventually was politically murdered.

Thus, those who came to the Americas from the salt water would have been received as humankind who were respectful and thus responsible in recognizing the real earnestness and truth of his actual and not his magically rewritten teachings and thereby to respect it, a circumstance extremely uncommon then and now, by refusing to teach others to believe, as Joshua of Nazareth refused to believe, in magical acts and deeds which simply are not true. They are at best only a mammon magical fictitious story to be taught to the young , and at worst a victimization of the adult of mammonkind, causing them to cease their freely chosen creational evolvement.

These Yoheewahns continued to live within the Americas for many centuries, if not more than a thousand years. They made another exodus for religious freedom in the 1720s, when 25%, some 2 to 3 thousand people of these Yoheewahns from within the general population of the Cherokee, whereby they were able to escape the advance of the European mammon magical believers; this religious exodus went from the southeastern United States to the south near the place where the two oceans almost meet, from whence that had originally acculturated between 300 to 1000 years before.

Then, in the 1830's, came the time of the Sequoyahn freedom exodus, in a last attempt to get away from the advance of the European mammon magical believers. Many followed Sequoyah then, as they do now, to make the continuing quest for freedom from that which is not true and real, which was started in the middle east thousands of years before Sequoyah's spiritual exodus first into Tejas and then into Mexico. He was in search of spiritual freedom from the oppression of that which is a mammonly reoccurring fault by those who allow themselves to be influenced from fictitious and false magical thinking. In 1843, the Yoheewahn believers in one Creator once again had to establish themselves outside of the United States in what is now the Nation of Sequoyah within Mexico, Texas, and the United States as a freedom Reservation and Church which has been officially recognized by the noble Mexican State of Coahuila, Mexico-- one of three countries, the other two being Canada and the United States, which make up all of North America. These courageous and historic human beings of the Sequoyahn Cherokee Nation followed Sequoyah's spiritual exodus to Texas. But after 20 years of the Sequoyahn people living upon such Tejas lands, they were arrested, slaughtered, and chased out by a new magical religious authority at the time of the 1836 battle of San Jacinto; these legally settled homesteaders and their Cherokee Nation status had been granted by the empire of Spain in 1808 and later by the Mexican government in 1824 and yet they were robbed of their legally acquired lands in 1837 by the Republic of Texas. But these survivors who could not be captured by the new American governments from the northern European magic-believing invaders. The government believed in the fictitious, mammon, made-up story that the Children of Ham would always be magically marked from Ham's disobedience to their vengeful and jealous mammon-like god and thereafter would become dark-skinned, marked as the evidence of the magical mammon god's vengeful beliefs, wherefore they would always be continued to be punished by those who believed they were helping their god's vengeful will and ways for having created the magical basis which justified all racism. Those who were different from their mammon, magic-believing brothers and sisters saw all of the one family of humankind as those whose ancestors had believed that everyone was within creation and therefore all could join within the tribe or church as they freely felt, whether it was one member of their family and not the other or any combination whatsoever; to insist otherwise would be a mammon trait and is not Yoheewahn. Yoheewahns include any members regardless of their ethnicity. This was historically recorded by the first European conquistadores, who sited such inclusiveness as existing even in the earliest 1500's, along with women being allowed within the highest levels of tribal and national leadership roles.

A human being of the Sequoyahn Cherokee Nation who followed Sequoyah's spiritual exodus to Tejas and Mexico in quest of spiritual freedom and diplomats gather in front of a church in Saltillo.

The Nation of Sequoyah in Mexico, Texas, and the United States Reservation and Church was first governmentally recognized in 1839, yet has been historically present since the 1500's within the Americas, and outside of the Americas since before written history existed, in the world's middle eastern parts, including the area where Joshua of Nazareth was born, at the beginning of the first year of western historical record.

Thus, freedom is the chosen worldly purpose of a human being of the Sequoyahn Cherokee Nation, whether it is a person like you today or like those who originally followed Sequoyah's exodus to Mexico in the spiritual quest of worldly creating the free Cherokee Nation of Sequoyah in Mexico, Texas, and the United States Reservation and Church. This church was brought forth by its lost peoples, who were led by Chief Charles (Jahtlohi--Kingfisher) Rogers, chief priest of the ancient anikutani order, and all of its wonderful, fair-minded members who all share the one common aspiration of the one family of humankind, which is to help bring forth a world-connected community with the unconditional mercy of its unconditional love within its non-magical believing persons. Our people believe that all of the one family of humankind are all human beings within their human spirit of their heart, soul, and mind which is from their Creator's spiritual light. It is worldly evidenced as those who welcome all others with unconditional love, just as they love themselves, without any sacrifice, whether magically believed in or otherwise actually done, as was believed by those who followed Sequoyah's spiritual exodus to Tejas and Mexico in the quest of spiritual freedom together. It was prophesized by Sequoyah on his deathbed that "a human being child of the Yoheewahn Cherokee will come and find my tomb, which will then allow my spirit to know to return and spiritually unite not only my native American people but my people who came from the salt water."

These are all people who remained behind as well as those who followed Sequoyah's spiritual exodus to Tejas and Mexico in the 1830's with the overall purpose of going back to where the oceans come together in middle America. Someday this stilled quest of spiritual freedom will become worldly rekindled, thus reinforcing the most traditional values of those who came from the salt water. Those who were in exodus were to become joined with those who lived each day in the natural presence of that spirit of unconditional love and its infinite wisdom, that which created them and all else with its treasures of only honesty, humanhood, and respect. A Yoheewahn Cherokee who seeks unconditional love and its everlasting light in quest of the Creator's unconditionally gifted spiritual freedom enables themselves to act as skillful guides in the art of brotherhood and its beneficial examples of merciful and unconditional service to all others of humanity. In other words, they are able to teach the ancient religious principle of "gah-du-gi" --meaning "merciful unpaid effort for worldly good." Sequoyah believed this was our destiny, as this is our creational purpose, as is freely choosing to become a worldly being of our Creator's light who then freely creates unconditional mercy, which will always bring together each and all of the one family of humankind as it did for those who followed Sequoyah's spiritual exodus to Mexico in humankind's quest for freedom. He felt that just the opportunity to strive toward this goal was a gift provided by "Yoheewah unetlvnvhi" - the Creator which is the provider of all goodness.

Thus, any human being of the Sequoyahn Cherokee Nation or of the Yoheewahn human beings who were following Sequoyah's spiritual exodus away from mammon magic and its love of worldly sacrifice, were not just fleeing to Mexico, or anywhere else, but were moving toward the light of our Creator's unconditional loving of one another as ourselves without any sacrifice whatsoever. It was and is the quest for humankind's freedom, not only from within our tribe but within all of humankind, and that person, whoever they worldly might be, is an actual ambassador of universal friendship and its goodness to each and all of the one family of humankind.

Every human being of the Sequoyahn Cherokee Nation who followed Sequoyah's spiritually exodus in the quest of spiritual freedom within our tribe is a seeker and teacher of friendship. All of the human beings who spiritually believed in the one Creator whose Great Spirit was that which was within those Cherokees, many of whom were themselves of mixed racial ethnicity, and who had perceived that which is within creation and its nature as being universal goodness and unconditional love were the ones who followed then. And just such people will now lead others to understand Sequoyah's spiritually based quest for the Creator's unconditionally gifted inalienable free will dominion over their world and themselves to live both literally free and spiritually free from mammonkind's captivating and enslaving magical beliefs. These beliefs were thrust upon them by the early European immigrants; they were seeking freedom for each and all Native American tribes, including any man, woman, and child of any ethnic minority or majority group.

We feel the same way; all are more than welcome to use our information in any self-enriching, educational, and non-commercial private and non-public manner. Thus, we are asking only that you come to us with the spirit of a good heart, soul, and mind; when this is done and evidenced to us, we promise to return fellowship in full measure or more.

Mexican Governor Martinez y Martinez declared that a human being of the Sequoyahn Cherokees who was Yoheewahn and who had followed Sequoyah's spiritual exodus into Mexico in the quest of establishing the freedom-loving Nation of Sequoyah in Mexico, Texas, and the United States Reservation and Church, was and is recognized within the legal boundaries of the State of Coahuila and that these Mexican Cherokees who considered themselves and all other of the one family of humankind are all to be considered as beings of Yoheewah's spiritual light. He knows that they have long been friends to the people of Coahuila, and he knows that those who followed Sequoyah in the times of Sequoyah's spiritual exodus to Tejas and Mexico, back to where the oceans come together, were on a quest of spiritual freedom. The followers of today are also those who have come to lead the exodus of their people away from the magical believers, whether they were the Middle Eastern desert tribes during the times of Genesis, or the Egyptians, or the Romans, or the European worshipers of the magical sacrifice of the great teacher of the worldly Great Spirit, which had been perceived by Joshua of Nazareth. Joshua then unconditionally taught, directly to all who would listen, to freely choose to be against the very idea of sacrifice, the very idea from that magical belief which caused him to become sacrificed because he spoke the truth--that our Creator desires only that we freely choose to unconditionally love all others just as we also love ourselves, without any sacrifice, magical or otherwise, being done to in any way whatsoever.

We, like yourselves, are a kind and gentle people. We want our friends to always feel better off for knowing us. But, I must warn you: if you have a dark heart, or are consumed with hatred, we, and every human being of the Sequoyahn Cherokee Nation will see your love of magic before you get here. Hear me well and please stay away. We are the Sequoyahn Cherokee, the Yoheewah aniuwiya. Thus, magical believers will not like being near us, or our web-site; they will not like being near a human being of the Sequoyahn Cherokee Nation who, from our faith, desires to spiritually follow Sequoyah's quest of spiritual freedom with its Yoheewahn ways of honesty, brotherhood, and spirit. May those afflicted with these problems overcome and be released from their bondage. For all others of good heart, we invite you to freely enter our web-site and do so through the smoke of the cedar prayer: "We pray Yoheewah unetlvnvhi--that which has always existed as the provider of all things--continue to bless you and your family. May your family and ancestors be pleased with the progress of your life's journey toward goodness."

And so again, I say di-da-in-lv-sdi "welcome" gal-tso-de e-hi-yv-ha "come in".

Going forth with Sequoyah

Imagine if you will what it was like on that warm spring morning in 1842. It had rained the night before and the air was heavy and moist. The sky was clearing and showed the promise of a good day, but the heaviness in the air weighed on Sequoyah in several ways. One, he hadn't been able to get rid of the persistent cough and two, he was tired of the seemingly constant arguing among the people. Ever since John Ross and the treaty party had arrived, there had been bickering over who would be the principal power of the Cherokee-the old settlers or the treaty party. It had been only through the efforts of Sequoyah that the act of union was ever adopted. The one agreement was on the name of the new government-Cherokee Nation. It would have been nice if that had settled it, but it hadn't. There were still arguments on every level whenever two or more got together. These mixed-race people as Yoheewahns were the freedom scouts of the Cherokee. Sequoyah was tired of talking about it and wanted to begin breathing a more natural air, free from fear

Thus, he decided to travel directly to Mexico, something he had intended to do for some time. He and his wife Sally had found some Mexican pottery shard designs that looked like they were made by the original people who married within those who had come from the salt water from there east who were the descendants of the believers of Yoheewah. They were most curious. Where had they come from and how long had they been there? Maybe, in Mexico he could find the source of the Yoheewah-believing ancient human beings which were the ancestors of what had become the Cherokee Nation.

The ancient Indians had taught the old religion to the human beings of the Cherokee; its religious secrets were still being kept hidden from the red men who had many different gods, much less the white men who sometimes came without having any. So, Sequoyah thought that if he could just find that part of the tribe, whose name he didn't know, then he might find this ancient acculturated Semitic proto-Hebrew and Native American Indian religious language that was the from the roots of Semitic languages and from the root of all native American Indian languages. Maybe there had been an ancient semi-precious or copper metal book page, like plates which were impressed upon as a more present form of writing, which could endure the immigration travel over the ocean. Maybe the descendants of those who had brought the plates from the east to where the two oceans meet in the middle Americas and they had been lost when the priests of the anikutani were overthrown by those who worshipped more than the one Creator. Maybe there, in Mexico, with all the other lost and forgotten pieces of the most ancient of the acculturated knowledge, were the answers. Maybe he could possibly find the end of his life's work

And then there were the stories of the lost tribe of spiritual beings of the Cherokees who, after the assault on their village in east Texas in July of 1839, left in order to follow those who in 1720 had fled to Mexico. They could see and understand exactly what was coming, which was sure to become their eventual capture by those who believed completely in magic. They had first fled from the earliest magic-believing desert peoples of late Genesis, then from the Egyptians, and then by their exodus to the north from the people of the rubber tree forest

Then, in 1720 in North America, came the magic-believing Europeans and their faith in their fictitious, mammon, made-up, and vengeful god. All of the towns of the aniuyanian, whose acculturated religious ancestors had known for 700 years before the worldly birth of Joshua of Nazareth that there was but one Creator of all that is real, that exists, and that is not made up fictition for the falsely earned gain of worldly wealth and its continued need to enslave the most powerless of any human beings whenever possible. Enslavement is more easily done by ensuring a lack of real and truthful knowledge about their creation from the one Creator of all things which is that which has always been; otherwise you will find yourself believing in that which came not from something, but from nothingness. This is the worldly core of all magical beliefs whatsoever. And its half-brother is the belief in the nothingness of magic, which is believing somehow that it is possible to create that which is just wished for, without the real need of any human transformational worldly work needed in order to create that which is needed.

This magical mammon attack by the magical believers is why the spiritually free Yoheewahn people fled in exodus to the south, first to Mexico just before the place where the mountains first start, and were living there at the hot springs, where Sequoyah's people would be safe. But he had to be careful. It could be very dangerous in Tejas. It wasn't that long ago that there had been many reports about the violent relationship between the Texans and the Native Americans. These mixed-race people were Sequoyahn freedom scouts of the Yoheewahn Cherokee exodus, and there were still many people in Texas who thought the these Sequoyahn Cherokees were not to be trusted. However, the only reasonable way to Mexico was through Texas, and it was quite possible that this trip would be misunderstood. So, if he did go, it was to, permanently if possible, rid themselves of the curse of all magical thinking which would allow them to avoid the constant trouble and fighting, which was exactly what Sequoyah was anxious to get away from. This had become the story of an exodus to come away from those who are obsessed with magic from within the European people and also from within the Native American world where magical beliefs and their always-present disparagement of all others who look different from yourself rule. Sequoyah was half European himself, but he held no grudge against any man for any reason, especially not any difference of appearance.

In order to cover their exodus, Sequoyah said that they were going to Mexico to visit with the people of the earlier exodus--the beings of Yoheewahn Cherokee beliefs who went back to where the oceans come together in a quest of spiritual freedom. He hoped to reunite with the 1720 exodus survivors who had returned to their first home within the alpine valley with its thousand springs high upon the ridges for protection within this new world of the Americas.

Sally, Sequoyah's wife, was reluctant to leave at first, but she knew that Sequoyah had already made up his mind and there was little she could to dissuade him. So she finally agreed. Perhaps the trip would do him good. Teetsi, his son, protested the idea at first but agreed with his mother not to let his father undertake the long journey alone, especially now, across the cities and villages in Tejas, or Texas as it was soon to be called; besides it looked as though this could really be an adventure, and he had three very good friends who would readily agree to come along.

Sequoyah wanted at least two others to come doublehead, meaning four men in pairs, for one man alone was less safe than two together; thus, the party was pleased when the number increased to six. He visited with his good friend, the Worm (A-u-ji-ya) and shared with him his planned trip, swearing him and the other members of the party to secrecy. The fewer who knew of his real mission's purpose, the safer. They spent a few days at the home of Archibald Campbell and purchased supplies and equipment from Lewis Ross.

Finally, on a bright sunny day in late April, Sequoyah, on his white mule, Sequoyah's son Teetsi, Ajika (the worm), Uwosoti, Cahtata, Uwotana, Tallatu (cricket) and the youngest, a boy named Coteska, all on horseback, left Park Hill for Texas and Mexico.

They eventually crossed the Arkansas river near Fort Gibson, passing near the Edwards settlement on Little River, and followed the road laid out by it, first to Leavenworth and then to the area near Council Springs, the future site of Oklahoma City. The weather continued warm and pleasant for this time of year, but they knew it would soon become hot and dusty as they made their way across "nvdagi" Texas, the "place of the sun." For now though, the wind continued soft and warm as they turned and headed south toward the Red River, where they arrived some fifteen days later.

Sequoyah noted they were in good hunting country and camped just north of the Red River, where there was good water at Rush Springs. However, this journey was already taking its toll on the elderly Sequoyah, who was constantly bothered with a cough and by pains now and again in his chest. This spring, he decided, would be a good place to rest. In the meantime, Sequoyah sent Ajika and two others to visit among the area Indian villages to the west to see if there were any of these people who would want to come with these Sequoyahn Freedom Scouts of the Yoheewahn Cherokee exodus. In spite of his aches and pains, he spiritually felt very good especially when considering that he was three score and 12 years of age.

For the next week, Ajika and his two companions traveled among the Wichita's (the principal inhabitants of this area). There were also Waco, Caddo, Chase, and others who were living in neighboring villages, in spite of the fact that they spoke different languages. They had already heard that there were these mixed race human beings of the Cherokee Nation who were living along the Washita River, thirteen miles south, below the Rush Springs area.

When they returned, they found Sequoyah very sick. Teetsi had offered him honey and venison, but Sequoyah was unable to eat any of it and asked if they could find him some bread instead. Sequoyah liked honey, and it would have given him energy, but for some reason, its taste was gone. Ajika did manage to find some wild plums, which Sequoyah enjoyed and said made him feel much better. Although sick, Sequoyah continued writing in his journal. Ajika decided to travel back to the Wichita village, some four days distant, to see if he could purchase some corn. Then they would be able to make some bread for Sequoyah. In the meantime, the rest of the group would slowly continue on.

After arriving at the Wichita village a second time, Ajika purchased three bushels of corn, packed it on their horses and immediately started back. On the evening of the third day, Ajika's horse grew lame, but they were able to catch up with Sequoyah and the others near a clear babbling brook. There was good water and hunting here and Sequoyah was anxious for some hot bread. They quickly prepared a fire and the food was made ready. After eating, Sequoyah said he felt much better; he asked for a pipe and some tobacco, then laid down. They rested there another day and then hurried on to the next village where they hoped to be able to buy some horses. Sequoyah didn't want to remain among the Wichitas, but rather wanted to return to the timbered country along their proposed route where they could hunt.

After nearly a three-day ride, they arrived at the village of the Chase people, where they were accepted as friends. Clouds had rolled in and it smelled of rain. Their senses weren't wrong, and that evening the summer rain rolled in just before dark. They spent the next day in the village talking with the elders, who made them presents of tobacco and other small articles. It was here that Sequoyah decided it would be best for the young men to return home so they wouldn't also become sick, and that he, Ajika and Teetsi would continue on alone. Sequoyah's chest was sore and tender from the coughing, and fighting the pain had weakened him. He knew he would need frequent stops to recuperate which would make the journey longer for them, so six men returned to Park Hill. The next morning, Sequoyah, Ajika, and Teetsi resumed their journey to Mexico.

A week later, they came upon a clear flowing river where they again rested for several days while they searched for honey and hunted. It also gave them a chance to bathe and clean up. The way had been easy so far, relaxing almost, with only an occasional rain shower, which did little more than just get them wet. Often , they would go to sleep under their degahljodv (tents) listening to ayvdaqualosgi (thunder) and watching the fire streaks of anagalisgi (lightening) stab across the night sky. This was the rainy season and to be expected. It was on such a night five days later that they heard gunshots.

The next day they overtook a band of Shawnees who had been hunting in the area. Later that night they camped together. The Shawnees were curious about where they were headed. Sequoyah told them he felt a great desire to visit the country of the Mexicans. He then asked the direction to the nearest Mexican town or village, and they indicated the same direction Ajika had been leading them.

Five days later he asked Ajika again to be sure and help him get to Mexico, where he felt certain he had to be. Sequoyah's chest pains had become more constant and he began to wonder if he would ever see Sally or his salt works again. Their journey south took them across a large river, and after crossing a mountain they came to a very beautiful babbling spring where the company halted. They again went hunting for honey, which the presence of wadulisi (honey bees) indicated was nearby.

When they awoke on their third morning there, they found that some Tawakonie Indians had stolen their horses. Teetsi and the Worm quickly gave chase and could probably have over taken them, but were reluctant to leave Sequoyah alone in his condition, so they returned to camp. The next morning Sequoyah asked them to take him to a safe hiding place, and they then found Sequoyah the most beautiful small spring-fed creek, which had a pool that was large enough for 50 horses at one time, and a waterfall that was the height of seven tall men. Below this waterfall, where it was always cool even in the hottest time because of the constant cooling water mist from the high waterfall, Sequoyah made himself very comfortable. He was within a very broad cave which gave him protection on three sides from its rock walls. But a week into his stay, a late spring storm came up, with torrential rain, which in four hours grew the pool and the waterfall completely out of its banks, thereby invading his broad cave and filling it's 6-foot ceiling height. A person of equal height would have to take breathes and put his mouth under the water in order to see where to go to escape. Sequoyah was able to climb up the fern embankments, which seemed as if they had been put there just for his escape from drowning. However, he spent the next few days walking downstream, looking for his supplies which he did not find. For, a mile later, the still-roaring creek entered a river which was moving so fast that, even if he had found such supplies snagged within the river, it would most likely drag him to his death. But two days later, he found his cold-weather coat, which was all he had to his name while he waited for his son to return. He had located a smaller cave that was considerably higher than the waterfall cave, and close enough to hear a gun fired in order for others to be able to locate him, since he no longer slept in the waterfall cave. The time grew longer and longer, to the point where he searched edible plants and fish trapped within the creek. His findings were so poor that he began to eat his deer hide cold-weather coat--he soaked it in the creek and cut it into very thin strips which he could pound with two rocks into a fibrous paste which then would be able to be swallowed without complexly choking him. When his party found him two months later, he had consumed over one half of his deer hide jacket; he was very weak, but still able to stay on his horse-a little each day at first, and them enough to arrive in the land of Mexican Amparo, meaning the Mexican protection of basic human rights.

Shortly after, Sequoyah told them to leave him and proceed quickly and directly to the Mexican settlements, hopefully in order to obtain some horses. After traveling several days on foot, Teetsi and Ajika came to a large river called, in Native American, Mauluke, now known as the Guadalupe. At first, they couldn't find a safe crossing, so they camped that night, planning to build a raft the next day, cross the swollen river, and hurry on to San Antonio. When they arrived, they heard only Spanish being spoken; they were startled, and thought that they were in Mexico already. Somewhat more excited, they less cautiously entered the main part of the town and attempted to find someone that sold horses. But instead, they were accosted by what were apparently two Spanish-only speaking soldiers. The soldiers were friendly enough when they asked them to follow them to their commanding officer. The commander asked them what tribe they belonged to, and when Ajika told him Cherokee, the commander told them he didn't like any person from any Cherokee tribe anywhere. The son explained that they were from the Sequoyahn Cherokee Nation who were going to their members in Mexico, which he thought would calm the commander's concerns. But when he asked for their governmental permission to cross Texas, Ajika told him they had none and weren't aware they needed any. He also told the commander that the Tawakonie Indians had stolen their horses, and all they wanted to do was borrow some horses so they could continue their journey out of Texas. After a while, the commander became a little friendlier, telling them that it was true - wild Indians had been prowling around stealing horses and that they needed to be careful. He then added they had no extra horses for them. Finally, the commander gave them their papers to travel through Texas, some tobacco, and a very good axe and again the warning to be on guard as "there were many who were hostile to even peaceful Indians among the Texas settlers and even within its more civilized town people. And do not forget that the Apache were notable among all of the rebellious tribes, whereby, son, you should keep your eye on everyone but yourselves. For it would not surprise me if you were not shot just for standing in the street minding your business, and they will not even give you the courtesy of asking to see your permit-to-travel letters nor will they even steal them off of your dead bodies. For they will not be asking anyone permission to do anything whatsoever, much less kill an Indian. If you think I am trying to scare you with this tall tale, then spend too long looking down as you travel and see what sneaks up on you."

A day later, they arrived back at Sequoyah's camp and were pleased to find him feeling better after his rest. Ajika decided to find an even better hiding place for Sequoyah to rest while he and Teetsie continued on to the Mexican villages. They located a cave in a bluff high above the stream below and made Sequoyah as comfortable as they could, leaving him with a good supply of honey and venison sufficient to last him twenty days. On their third day since leaving Sequoyah, Ajika and Teetsi were surprised to see several Comanches running quickly toward them. Taking cover behind some bushes, Ajika hailed them and asked them in Comanche if they were friends. They said they were and immediately relaxed their lances and bows. The Comanches told them they had at first thought them to be Texans because of the caps they were wearing, and would have fired on them if they hadn't seen their feathers. They told Ajika and Teetsi of the shortest and safest route to the Mexican villages and agreed to go part of the distance with them. Ajika, Teetsi, and the Comanches traveled together for three days, then parted - each going their own way. Fourteen days later, they reached the Rio Grande, although at the time, they didn't know its name. They hailed a mounted Mexican on the opposite bank and were informed that there was a ferry lower down, and they could cross there. After crossing, they were met by a company of Mexican soldiers who escorted them to the leader of a town some six miles distant.

The village was small - the houses made of large bricks and mortar. The houses were low with flat roofs and looked quite old. After locating an interpreter, they learned that these Mexicans had been part of a group of soldiers that had defeated the Texans in battle and taken some three hundred prisoners, a fact of which they were quite proud. Once satisfied that Ajika and Teetsi were not in his town on any public business, the officer expressed the pleasure it gave him to see them and invited Ajika and Teetsi to spend the night in town. The next day was spent enjoying the hospitality of the village. That evening they visited the house of the interpreter and, to their surprise, met a human being of the Sequoyahn Cherokee Nation by the name of Tsidoga - Standing Rock. The following morning, they were shown directions to the small town of San Fernando, some thirty miles further south. Three miles further on, they arrived at the village, situated within a grove of timber half a mile wide and some three miles long, watered by means of a ditch filled with flowing water from a large spring some two miles distant.

Ajika and Teetsi told them that Sequoyah was in their company and waiting for them just north of San Antonio. The Mexican-Cherokees were excited to meet the great Sequoyah, and gave Ajika a horse from a man in San Fernando and food for their journey. Ajika and Teetsi quickly returned to where they had left Sequoyah some 25 days earlier; they arrived back at Sequoyah's pool with its waterfall, and were pleased to find him not dead and not quite feeling like he would immediately pass on into one of the seven Cherokee heavens. After almost 10 days, he was feeling well enough to sit upon his saddle for a small portion of the day. In time, he was going okay for someone 72 years with chest congestion. After his rest, Sequoyah was made as comfortable as they could by feeding him with a good supply of honey and venison sufficient to help him recover. On their third day since leaving, Sequoyah arrived in Mexico and a warm welcoming within San Fernando (which is now called Zaragoza). These mixed-race people were once again reunited. Thus, because of their belief in Yoheewah, it was this light of one person trying to help another to find freedom in a world which had not evolved enough from the fully believed mammon magical hatred of anyone who looks or acts even slightly different from another.

Our journey own journey began in 2001, to what was originally a town known as San Fernando in Sequoyah's time and which is now known as Zaragoza, was not nearly as difficult as Sequoyah's, but our desire to go there was just as real as Sequoyah's. For over two years, Dr. Charles Rogers had been searching the Mexican countryside, near a different town with the name of San Fernando, Mexico asking people, "What do you know of the Cherokee here in San Fernando?" Many people said that over the last hundred years their various grandparents told stories of Indians coming looking for a great leader of their people. They were the extended and descended families of these historic human beings of the Sequoyahn Cherokee Nation who followed Sequoyah's spiritual exodus to Tejas and Mexico to find the descendants of the original Yoheewahn people, those who had come from the salt water of the Atlantic and had gone away from the magic worshipers to the ridges of the high mountain valley of the thousand springs near where the oceans come together in quest of their ancestor's same sought spiritual freedom, for not only for their descendants but for all peoples and their descendants. Thus Dr. Rogers had taken it upon himself, as a responsible human being, to find the lost village of the hot springs which were before the place where the mountains began, which is where these historic human beings of the exodus of the Sequoyahn Cherokee Nation had gone.

Dr. Rogers wanted to honor the fallen of the exodus by locating the elusive but morally undisturbable grave of Sequoyah, the man who pointed the true spiritual way of only believing that which is real and true and existing. Chief Priest Rogers heard from the Mexican elders and the descendants of additional Mexican elders who came with their stories of the natural goodness of these Native American immigrants into Mexico and how these people of the Sequoyahn Cherokee Nation were going in exodus back from where they had first arrived from the east where the two oceans almost come together in the South. These are those who brought the light of unconditional love to all others. They came with their stories of the Mexican people's encounters with these good-hearted mixed-race peoples from the Sequoyahn Cherokee Nation who had followed Sequoyah's spiritual exodus to Tejas and Mexico, as well as the stories of the 1720 exodus and their attempt to go back to where their most ancient of their first acculturated American ancestors had first landed in their quest to have the spiritual freedom of their ancestors to only worship what is actually true and thus is real and thus must actually exist. The names of their great, great, grandfathers and grandmothers are those who were the human beings who were faithful to themselves and their sense of human responsibility to the Sequoyahn Cherokee Nation exodus one hundred and five years after the 1720 exodus. At the time of the 1720 exodus, 25% of the people of the Cherokee towns practiced the ancient religion of the worship in gratitude of Yoheewah, who only desired for them to love all others as themselves without any sacrifice or the worship of sacrifice whatsoever. This was taught to their ancestors by the son of man, who they called the morning star and the Shiloh--they would not have known who Jesus Christ was, just as the real and actual non-magical Joshua of Nazareth would not have known the magic-implying Greek name given to him some 60 years after his worldly political assassination and murder for teaching against sacrifice and its worship. It was these Yoheewahns, first in 1720 and then in the 1830's with Sequoyah who again left the United States for their return exodus to their first American refuge within the high mountain valley of a thousand springs where the two oceans almost meet, which is where the names of those in quest of spiritual freedom had been held in secret for almost 160 years.

These were also the names of their descendants who had come with their chief priest, Dr. Rogers. He had gathered those whose ancestors were the people who had fled Texas in July of 1839. Like their ancestors, these newest Sequoyahn followers came-this time, to find the worldly grave of the lost Yoheewahn human being called Sequoyah. They were compelled to begin their own quest to understand the spiritual freedom that Sequoyah and all the others had sought when they left captivity and its safety of being a ward under the thumb of the last successful invaders. To leave the security of being kept and become really free within an always dangerous mammon world with its bigger and bigger wars took extreme courage. Thus, within the antiquated provincial village site and its ruins and remains, there Sequoyah's grave was found.

The story unfolded when the Rogers family met with the Rodriquez family on whose land, it turned out, a cave was located. The Rodriquez family was skeptical. Since the early 1900s, many these mixed-race people had come to this spot, searching for the grave, but the family had always turned them away, unsure of their motives, keeping the site secret. None had come with their families; none had come in traditional clothing that the Mexican families knew these mixed-race people would have done out of respect; and none came with what they felt was a "good heart."

The secret of the gravesite was one that Gloria Rodriguez and her family and Epigmenio Rodriguez and his family had separately kept for many years. Several generations before, the families had disputed over some land; that ended in a feud that resulted in years of silence between the two families. Then one day, young Gloria and Epigmenio went away to college, where they met; unaware of each other's family story, they began to date and soon fell in love. When they discovered that their families had been silently warring with each other for years, they eloped. Both families were initially outraged, but soon learned to accept and love the couple.

Early in their marriage, Gloria and Epigmenio, while sharing family secrets, discovered that both families shared many of the same family stories - including stories about the historic human beings of the Sequoyahn Cherokee Nation. And so, when they met the Rogers family, they were naturally suspicious, but curious. And when they saw them emerge from their car, Gloria gasped and whispered to Epigmenio - reminding him of the dream she had told him about just a few days earlier - a dream about a man who looked just like Dr. Rogers. Then the two families sat down for breakfast together and began talking. Gloria and Epig were taken with young Charles and grandmother Mary, Dr. Rogers's mother, and they were heartened to see that the Rogers family was wearing traditional Cherokee clothing. Gloria was also pleased to see a deep sense of family among them. Encouraged, Gloria and Epig decided it was time to see if the story was true, and without letting on, invited the Rogers family to come and visit a special place - a cave not far distant

They led Charles and his family, Sheron his wife, young Charles, their son, and grandmother Mary to a cave located in a depression in the high Sonoran Desert. The air was charged with anticipation about where they were going. One by one, they entered the inconspicuous opening that led to the first of several small underground rooms, its first visitors in generations. The local people had been told there were spirits here and they might not like any intrusion. So the site was protected by the stories.

Young Charles Saloli - which in the Cherokee language means squirrel-was very eager to enter the tomb, as was 86-year-old matriarch Mary - also known as Walela, which means hummingbird. Because of her stiff leg, she had to be dragged into the cave while seated on her jacket. Inside, everyone spoke in hushed tones about the past as young Charles explored the cave. After nearly 30 minutes, young Charles pointed to a mark obviously carved into the wall - a mark so obvious that it should have been seen at once but it wasn't. Young Charles asked, "Dad, what's that?" as the turned to look at the mark, Gloria said, "of course he would find it... just like the prophecy told."

Dr. Rogers asked, "What prophecy?"

Gloria then related the story of what Sequoyah had told her ancestors: not to reveal the burial site to anyone, and that one day a child would come and find it and carry forth his spirit message of brotherhood and unity to all Cherokee. Shortly after this, young Charles was given the Cherokee name of Adelohosgi - "Prophecy."

The sense that destiny had had a hand in this search was underscored several years later when the Rogers family was out sightseeing in Brackettville, Texas. While driving past a small frame house, they glimpsed the word "tsisqua" the Cherokee word for "bird," written above the door. The sign in the yard said, "Native American Museum." They backed up, stopped, and found no one home. They asked around the neighborhood until they located the owner - a diminutive but dynamic lady named Nakai Breen. Nakai invited them into her home, the museum, and shared with them the fascinating story of her life. Orphaned by her Cherokee parents, Nakai was raised by a Kiowa family. At the age of twelve, she in turn, "adopted" an elderly Kickapoo man and woman who were homeless at the time and begged her mother to shelter them. The couple had been living hand to mouth under the bridge between Mexico and Texas. Her mother tried to explain to her that one could not "adopt" grandparents. But the determine Nakai stood her ground, and the Kickapoo grandparents came to live with them.

Nakai grew to love the Kickapoo. As a young woman, she single-handedly took the tribe to Washington and eloquently pleaded their case. In a moving speech, she declared that "every human being had a right to a spot on the face of the earth", touching the hearts of what had been hardened politicians. The Kickapoos were granted their own land.

After hearing Nakai's story, Dr. Rogers told their story in turn. At its end, Nakai said that she had many things to think about and gave here blessings to young Charles Adelohosgi. When next they met, Nakai said that she had prayed and decided to tell them of events in her distant past. As a young girl, an elder had told her that the Cherokee would one day be sent four white buffalo - one would be in the form of a child. This child mission would be to unite the Cherokee people in brotherhood, and it would be Nakai's task to teach the child things he would need to know. She then began to tell young Charles many stories of her childhood and to recount many stories that had been passed down among these mixed-race people for generations. Young Charles Adelohosgi felt very blessed to have been guided to this special Cherokee elder.

The following portion of our story was recorded by Eagle Pass journalist Al Kinsall, who became fascinated with our quest early on:

"Shortly after Dr. Rogers called and told me of this discovery, my wife and I went to Eagle Pass, Texas where we met Dr. Rogers and other Cherokees who had come to make the pilgrimage. We drove down on a Friday, covering in 45 minutes what would have taken Sequoyah a full day or longer in 1842. Al and Frankie Herrin of Tahlequah, Oklahoma had flown to San Antonio, and we agreed to pick them up and take them the rest of the way to Eagle Pass. It was the middle of March and the fields south of San Antonio were filled with bluebonnets.

After breakfast at the hotel, we climbed aboard two buses and crossed the international bridge into Mexico, traveled southwest to Morelos, then turned northwest to Zaragoza. The high desert air of the Mexican State of Coahuila was hazy and chilly. The sun didn't show itself that day and the clouds that gathered added to the expectant yet somber feeling that everyone was feeling. There was of course excitement - everyone was excited - but there was also a quietness as though words weren't necessary to express their feelings. The normal chatter of people travelling somewhere together was subdued and almost whispered.

When the buses rolled through the towns, they seemed out of place on the narrow streets among the small concrete brick and mortar houses that are similar to the ones Sequoyah saw when he walked the same streets. Once through Zaragoza, the paved streets became dirt paths lined with mesquite trees that scraped along the sides of the buses as we passed. Before long the buses stopped and we had to walk the rest of the way. The road had disappeared.

We crossed a Sulphur-scented creek and soon came to the rubble of what had once been a hacienda - the hacienda Patina near the Cherokee village. The creek was formed by a large artesian well that roared from the earth in an enormous 18 inch wide stream. The temperature was 98.6 degrees, which meant "going to water" had been made much more enjoyable for the people of the Sequoyahn Cherokee Nation. We also discovered that the sulfur odor wasn't in the water but actually rode above it and quickly dissipated. This was where the human beings of the Sequoyahn Cherokee Nation who followed Sequoyah's spiritual exodus to Mexico sought safety from the Texans. This is where the Mexican people welcomed them with open arms. They understood.

We all gathered and stood in the gray, chilly afternoon under a threatening, misty sky and listened to Gloria Rodriquez and her grandfather relate to us the stories about Cherokees and, most importantly, where Sequoyah was buried. For almost 160 years, the secret had been kept by the people, protecting the gravesite until the parameters of the legend had been met and the site could be properly honored. We were led to an area about a mile away, in what direction I don't know, since the desert looks the same in all directions.

The valley was flat and what appeared to be an area covered with rock not thirty yards away turned out to be a depression with two small caves opposite each other. The larger of the two was where the stories said Sequoyah was buried. No one spoke as the people encircled the entrance to the cave. Dr. Rogers carefully waved a stick inside the entrance with a small piece of red cloth attached. This was to arouse any snakes that might happen to be in the cave. Dr. Rogers asked me to call out to unajohnati (rattlesnake), saying "We are Cherokee and have come to honor Sequoyah."

No snake emerged or made any sound, so, two at a time, people crawled through the small entrance to the cave. When it was my turn, I crawled in and sat in the first chamber. In the dim light I could see a mounded hump on the cave floor in the adjoining chamber, a hump composed of dirt not of the cave floor. The cave floor was covered with rock shards and chips that had fallen from the ceiling. This mound was composed of soil, leaves and twigs.

Imagine, if you will, sitting inside this cave - this tomb of Sequoyah, the man who had given the Cherokee a way to remember - a way to write and preserve their language. As I sat there dressed in a ribbon shirt, leggings and feathered turban, I thought of the stories I had read and what I had heard about Sequoyah. True, I had been to Tennessee and visited the memorial for him near the place of his birth which is now under the waters of the Tea Dam project, but this was different. He was here, less than 15 feet from where I sat. My thoughts were disturbed when a large rattlesnake was noticed stretched out on a ledge not three feet from my head. I felt little fear, and fortunately, the snake never moved. Was it because the air outside was slightly chilly? The air inside the cave was not. In fact, it was almost warm. Was it a spirit snake? Some said it was a guardian of the gravesite. I don't know why the snake never moved or threatened us in any way, but it didn't. I just know what happened, or in this case, didn't happen. I can still see the snake lying there and the mounded earth in the second chamber today, even though the cave has since been sealed to protect it."

The area surrounding the gravesite and encompassing a few acres has since been purchased and designated by the Mexican government as an antiquity zone, making it illegal for anyone to remove artifacts from the area. This is where we hope to re-constitute the Cherokee Nation of Sequoyah as it used to be - according to the stories - and to fulfill Sequoyah's wish. According to what has been told to us by the stories, he wanted to stay in Mexico, where Cherokee were welcomed and befriended. If anyone would understand, Sally would. And Teetsi would have explained that Sequoyah wouldn't have survived the trip back anyway. Besides, Indian Territory wasn't his home. His home was where he had been born, in Tuskegee, in what is now northern Alabama. Indian territory, where the Cherokee Nation is now located in Oklahoma, was where the American government had forced them to go and where the government wanted to keep them.

In 1836, the U.S. Secretary of War refused to allow Chief John Ross permission to sell the Cherokee lands and move the entire tribe to Mexico. And before that, in 1720, a group of Cherokees had immigrated to the mountains of the noble Mexican State of Coahuila. And in 1822, the newly independent Republic of Mexico granted the Cherokee immigration rights to the eastern part of the Mexican province of Texas. Much later, in 1895, the western Cherokee would again consider a vote to move to Mexico, and again it was denied.

When the anti-Indian Texas government heard of Sequoyah's arrival in Mexico, they immediately sent the army to covertly and illegally enter the country; they arrested Sequoyah and the Cherokees who had fled Texas. Without due process of law and under threat of force, they arrested Sequoyah who, even at 73 years of age and suffering from a severe lung infection, managed to "suddenly disappear", escaping his captors while crossing the Rio Grande River at night. Sequoyah, fighting collapse, persevered and returned to Zaragoza, where the kind-hearted Mexican people and the Patinos-Rodriguez-Salinas families of a nearby hacienda bravely and without consideration for their own personal safety hid him in a secret cave. Sequoyah, who had been very ill for some time, became exhausted from this struggle and flight from captivity. It was here, in this now crumbled hacienda, that the great Sequoyah died peacefully, a free person, among some of Cherokee family and his many Mexican friends. It was here, in this cave, that he was buried. In the hacienda on his deathbed, he told of the child that would come someday, find his grave, and bring his spirit of brotherhood back to the Cherokees and all other people of good heart. That is what we are doing. That is why we are here. That is the invitation we offer you. It is not a question of who we are trying to become, it is a question of becoming who we are.

On the first weekend of each February, the little town of Zaragoza celebrates their founding. The people of the Sequoyahn Cherokees are now part of that celebration, honoring the return of the Cherokees who came together in quest of spiritual freedom to Zaragoza. Actually, the descendants of the Cherokees who escaped the Texas army are still there, and upon our visit over the past three years, they have made themselves known to us. In the sense of the word, they are otsadatihna-our family.