"The Song of the Konekka," John's 2014 Christmas Story

1. “The Song of the Konekka”
John’s 34th Annual Christmas Poem
December 25, 2014
Christmas 2001, overshadowed as it was in the harsh and explosive glare of events that had crashed down
into human history just one season past, nudged John Blue over the edge of “funkiness” and into a purple
haze of wondering if the line from the Christmas song, “Peace on Earth, good will toward men,” was ever
to be realized or was merely a “feel good” attempt at wishful thinking by Longfellow, its venerable
author.( After all, Longfellow was himself in quite a funk over the death of his beloved wife in a fire and a
severe Civil War era injury to his son.) Moreover, John Blue could not stop obsessively wondering if the
One whom he’d always called the Prince of Peace, was really running things now – or perhaps, if He ever
actually was.
Impelled by those thoughts, John Blue chose that year visit his daughter in Texas. His daughter, the
seminarian and “family chaplain” had “talked him down out of the tree” he climbed into on 9/11. Maybe
not even now coming down fully, after a pleasant but unresolving visit, John Blue decided to take the
“scenic route” home, a decision engendering good news and bad news. The bad news was that near
Waskom, Texas he got a speeding ticket in the middle of the night and then, in his muddle, proceeded to
get lost. The good news was that amidst the now exponentially growing lost-ness, a great truth was given
him from an almost forgotten source.
Heading south toward Houston on US-59, John blew a head-gasket at State Park Road 56, near Livingston.
Totally bummed out, John flagged down a Native American man named Michael Hicha (One who sees or
finds,) who was driving an old brown ‘56 Ford pick-up truck. Hicha told him that they were near the
Alibamu-Coushatta Indian Reservation and that there was a man there who “worked on” cars.
Scrambled of spirit and now as physically disoriented as was his soul, John Blue had no choice but to accept
the offer of the ride. He and Hicha “hitched up” his aunt’s “middle-aged” Oldsmobile, as one would an old
buckboard, to the truck and they drove (for what seemed to be) three forevers at 25 MPH to the
reservation. There they found one, Jack Paatalbòoli (One who fixes) who told them “he’d always wanted
to work on a Olds,” but it would take a while.
Hicha could see that John Blue was as emotionally over-blown as a West Texas tumbleweed in an Amarillo
wind storm; so, he invited John Blue to stay the night with himself and his family on the reservation. “We
don’t get many visitors here,” Hicha told John, “and I think you need to meet my father, Taata (Father, the
Tribal Chief.) If you can stay awake through the ramblings of an old man, you may learn something that
you can take with you when your head-gasket gets replaced. I gotta warn you though, that Taata has lived
his whole life on the reservation and is one of the last of the speakers of the Alibamu language. He never
learned English very good.” John Blue, considering his options, decided to take up the offer of hospitality;
“Great,” he thought sarcastically, “but I wouldn’t want to be rude.”
Taata was an old man, “as old as the East Texas hills.” He looked as though he might have actually known
Andrew Jackson when all the Muskogee were forced out by the Indian Removal Act – well, maybe not that
old – but old. Late that night, Taata told John Blue a story that refocused John Blue’s misprismed energies,
redirected his sedge-wren wanderings and renewed his faltering faith.
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2. After an unfamiliar dinner of fire-roasted squirrel and a nutty-tasting sweet bean/hominy dish that the
Chief called “Selu (bean,)” Taaka sat cross-legged on a Wal-Mart imitation buffalo rug or at least John Blue
thought it might be. Taaka filled, packed and lit up his pipe with a stick from the fireplace then sat quietly
– staring intently at John Blue.
He was listening, not so much to John Blue’s words, but to the song of his soul, for indeed, it had a lot say
belying the words of his mouth. John Blue noticed the “listening” but was reticent to “un-turtle” his
thoughts. Taata seemed like a kindly enough old man, though and besides, after the Olds’ engine was
“renewed,” John Blue would make himself as gone as a West Texas jackalope so he opened up. Old Taata
listened as John Blue began to empty first his mouth - then his heart – then his soul. After this spiritual
purgation, Taata began to talk in an unbroken stream of consciousness well worthy of Jack Kerouac’s On
the Road. The story, ages old, began . . .
. . .
“Once before yesterday, Taata was like you, John Blue, wandering like Wasosofka pup (Lost Coyote)
without his mother; then my father told me story - story that was told to him by his father and to his father
before him and . . . well you get idea, yes?
“In the soon to be, but not now, distant past, by singing His certain song, Ookalasa (God) make the Land
of "Here We Rest," a land of seas, orange trees, mountains, and deep blue rivers. One such riv er was the
curling Konekka which separated Oolah (Village,) the Land of Cane in the lowlands from Abahli (Heights),
the Land of the Mountains and the Great Sky. Curling Konekka very important because why in sky -sense,
it separate Ookalasa from óyha aati (all human beings,) good from bad, place of life from place of death,
and óyha aati from who they think they are against who Ookalasa know they are. Naani (Man, Adam) and
Tayki (Woman, Eve) are first of óyha aati put to sing there.
“Now Naani and Tayki sang well for a long time since in Oolah until one day come Chinto, the subtle snake
with the cherry-red breast of a frigatebird, the haunting voice of a yellow loon, and the night-black heart
of a great-tailed grackle. Chinto tell a great losilka (lie) and cause Naani and Tayki to greatly displease
Ookalasa when they believe it.
“Losilka say óyha aati can make aissi talbòoli (make strong medicine, be powerful) like Ookalasa and live
long time – long, long, and more than long.
“But, with His great singing voice, Ookalasa blew Naani and Tayki to wrong side of Konekka where all things
changed. There, they worked hard, had many sons and daughters and a time long lived. Then one day,
they are surprised by Ililla (Death) who visited them strongly and they sang no more.
“Time passed, lots of time. Sons of Naani and Tayki got more and more much to the displease of Ookalasa
- except for Okpalàali (Floater, Noah,) who always listen to the song of Ookalasa. Ookalasa sing to
Okpalàali, ‘I will drowned all of the human beings except for you, Okpalàali, who always listen to my song.’
So, to bring this to happen, he sing a song which tell Konekka to overflow its banks into the Land of Cane.
Okpalàali and his family, they have to ride out over the foaming waves in a big covered canoe they called
pitta (boat.) Many naasi iyyi ostaaka (animals) ride with them in the pitta. All the other óyha aati (human
beings) and the naasi iyyi ostaaka, they drowned in Great Konekka.
“Waters of Konekka finally go down and Okpalàali, his family and the naasi iyyi ostaaka on the pitta, they
start out again in the “Land of Here We Rest” – but Ililla visited them strongly and they too, sing no more.
Inchakaffi (weeds) overgrow “Land of Here We Rest,” and Konekka surrounded it for a long time since.
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3. “Day make night, night make day maybe 700 times – maybe more. But, even from time before many, many
suns, there was “Land Between Grand Panichoba (Rivers)” where Taatalawa (Father of Many Nations,
Abraham) lived. One day, Ookalasa sing to him a song which say to find back the “Land of Here We Rest"
and raise a son to make joy in his old age - and he so did. Singing well he was, but he had no son. In old
age, he make son by singing to slave-girl. This song hurt the heart of Ookalasa who have other plan to give
son to Taatalawa.
“Even hurt in heart, Ookalasa still love Taatalawa and give son to Taatalawa named Afaaka (Laughter, Isaac,)
but he test Taatalawa to see if he still faithful. Ookalasa sing very strange song saying to Taatalawa to take
son, Afaaka, to Great Konekka and drowned him by tying a great stone around his neck, there to throw
him in River. Taatalawa hear the song of Ookalasa and heavy of heart take Afaaka to River. He is tying on
rope and stone and is about to push in Afaaka to drowned him, but Ookalasa say, ‘stop,’ and reveal
chowaata (goat) caught in inchakaffi (weeds, thicket.) There, Taatalawa sacrifice chowaata in River with
stone tied to him. Taatalawa and Afaaka please Ookalasa for some time since, but like Naani and Tayki and
Okpalàali, Ililla visit Taatalawa strongly and he made no more song.
“Ookalasa give two sons to Afaaka, this one he name Istayapka (Cheater, Jacob.) Istayapka always have
trouble with older brother but after Ililla strongly visit Taatalawa, he settle down in the “Land of Here We
Rest,” having 12 sons. One son of Istayapka, Maalawàasi (One who gets more, Joseph,) displease other
sons and they make capture of him, make fun with him, and then make sell with him as slave to the Land
of Sanchochoba (Great Desert, Egypt) but there, Maalawàasi remember to sing the song of Ookalasa,
taught to him by his father and in Land of Sanchochoba become great, next human being to Mikko-
Sanchochoba (Chief of the Land of the Desert) also known as ‘Isyaatala-Chinto’ (Headdress of the snake,
Pharaoh.)
“In a starving-time, Istayapka, father of Maalawàasi, take his other 11 son and their sons to Land of
Sanchochoba to be with Maalawàasi and they all well do, continuing to sing song of Ookalasa. Before long,
Istayapka and then Maalawàasi get visit from Ililla and stop singing.
* * *
The old man, Taaka got up from the rug, walked over to the fire and re -lit his pipe. The room was beginning
to fill with its smoke, almost censer-like, so he opened the door a bit. He asked John Blue if he wanted to
hear more of the story. John Blue had figured that by now, he would have been asleep, being full of that
bean dish, but he was actually very interested. “No,” he said, “please go on, please . . .” So Taaka
continued . . .
* * *
“A long time, maybe 500 or 400 seasons pass in Land of Sanchochoba and new Mikko-Sanchochoba from
new tribe arise who knew not Maalawàasi. New Mikko-Sanchochoba greatly fear the people of Istayapka
because they are not like him and because they have many sons and may become friends with the ‘Óyha
aati Okichoba’ (the People of the Sea.) Because why such fear, he badly treat the Sons of Istayapka and
cause them to make brick for him so he can build a great city, maybe three or five. The Sons of Istayapka
cry out in sad song to Ookalasa wishing to be free. And Ookalasa hear their song. Because He is more wise
than opa (owl – all-knowing,) even before they sing this song, He prepare man, Okihassi (Water-weeds,
bulrushes, Moses) to lead them out of Land of Sanchochoba over the (Red) Sea, the Great Okihomma.
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4. “Before this happen, Mikko-Sanchochoba, for fear of the sons of Istayapka, sing a song saying all baby sons
of Sons of Istayapka must be drowned in the Big River Hachonchoba (Alligator, Nile.) Now, Okihassi is son
of a Son of Istayapka, so to save him, mother build small pitta-boat and float him across Big River
Hachonchoba. There, daughter of Mikko-Sanchochoba find him and take him to be raised in lodge of
Mikko-Sanchochoba as Son of Mikko-Sanchochoba (Prince of Egypt.)
“After long time in lodge of Mikko, Okihassi hear again song of Ookalasa and decide to really be true Son
of Istayapka. As also Son of Mikko-Sanchochoba, he get swelled up big-head and kill slave of Mikko-
Sanchochoba making him to sound bad to ears of Mikko-Sanchochoba. For fear of life, he run away, far
away across Great (Red) Sea, Okihomma and settle down in big Badlands below Konekka where he raise
sheep with Taatastáhoba (Father-in-law, Jethro.)
“In long time and then one day, Okihassi, while feeding sheep see strange fire in ittokoowissa (willow)
bush. Out of ittokoowisa, Ookalasa sing song to Okihassi telling him to go back to Land of Sanchochoba,
‘Go tell Mikko-Sanchochoba to let my people go.’ Okihassi sing a stuttering, afraidful song back to Ookalasa
but agree to go if his brother, Kowichoowoksi (Big Warrior-Lion, Aaron) go with him.
“Okihassi and Brother tell Mikko-Sanchochoba as say Ookalasa, but he, being stubborn like hakchobaskosi
(donkey) refuse to let Sons of Istayapka go, so Ookalasa must send seven kànko (bad things) on people of
Sanchochoba. The last kànko is death of each ochoski (first-born son) including Ochoski-Mikko-
Sanchochoba (Son of Pharaoh.) To protect Sons of Istayapka, Ookalasa sing to them through Okihassi to
drowned chokfalpooba (sheep) and smear blood on doorsides.
“Now for fear of Ookalasa, Mikko-Sanchochoba say, “yes” to letting people go, but change his mind and
send many warrior riding many horses to catch Okihassi and Sons of Istayapka pinning them between
warriors and the Great Okihomma. Okihassi sing to Ookalasa and ask for help. Ookalasa answer in big wind
on Great (Red) Sea, Okihomma which push back water because why Sons of Istayapka walk across on dry
land. Warriors of Mikko-Sanchochoba follow them, but wind stops and waters of Great Okihomma come
back and drowned them horse and warrior: hair, hide, teeth and all.
“Following the Song of Ookalasa, Okihassi lead the Sons of Istayapka into Badlands on way to “Land of
Here We Rest.” Ookalasa guide them by night with great spear of tikba (fire) and by day with cloud like
pakto (mushroom.) When they cross Badlands and reach the Great Konekka across which is “Land of Here
We Rest,” they send twelve spies into Land ahead of them and wait. Spies come back and sing sad and
scary song about all chóhba (giants) in the Land and say, ‘We cannot kill them.’ Two spies, Chíkkìili and
Pakaama, however, bring back stalk of grapes and jar of honey and sing, ‘Land is flowing with milk and
honey. Ookalasa will go ahead of us to kill giants.’
“Yet, people still afraid and listen to 10 cowardly spies. This make Ookalasa mad because the Sons of
Istayapka trust their selves and not trust Him. He sing to Okihassi song saying that people will wander in
BadLands for long, long time until all die except for children and for Chíkkìili (One Who Saves, Joshua) and
Pakaama Tame, Caleb.) One day, Ookalasa call Okihassi to come up to Mountain of Tankahasi (Darkness,)
to hear His Great Ten Songs. Ookalasa, Himself, write the Ten Songs on two flat rocks for Okihassi to sing
to the Twelve Tribes. The Ten Songs tell how to live in peace with Ookalasa and with human beings – but
hard to do, which Ookalasa know, but He already have a plan because why He is more wise than opa (owl
– all-knowing,) even before the Sons of Istayapka can sing a bad song of cannot do.
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5. “After many seasons wandering, Ookalasa take Okihassi to top of mountain to overlook “Land of Here We
Rest” across Great Konekka. After this, He allow Ililla to strongly visit Okihassi. Like Naani and Tayki and
Okpalàali, he make no more song. Ookalasa, Himself, make burial mound for Okihassi in valley in “Land of
Náksok-Taata” (Who is Your Father?) Then, Ookalasa sing a song to Chíkkìili telling him to become Mikko
(Chief) and lead the Twelve Tribes to take back the “Land of Here We Rest.”
“Mikko Chíkkìili lead the Twelve Tribes across the Great Konekka after Ookalasa split the waters with His
great wind-voice as He did split the Great Sea Okihomma. After many seasons and many battles, Mikko
Chíkkìili and the Twelve Tribes gain the land and settle.
“But, that not end of story. “Land of Here We Rest” now spoiled. Living in peace not possible until comes
great “Day of Washing (Day of the Lord,)” when Ookalasa wash the land clean. Many, many seasons pass
with Twelve Tribes in “Land of Here We Rest.” They fight many battles against many enemy but forget how
to truly keep the Ten Songs of Ookalasa.
“One day, Twelve Tribes ask Great Shaman Istilhaalo (One who Hears, Samuel,) to ask Ookalasa to give
them great Chief like other tribes. At first, Ookalasa give them Chief Ahaahlo (To Ask For, Saul) who look
like great Chief, but who forget the Song of Ookalasa and Ookalasa replace him with Greatest Chief Imalosti
(Loved of Heart, David), who Ookalasa say was ‘Man after His own Heart.’ Great Chief Imalosti sing many
songs for long time since in the “Land of Here We Rest,” but mostly, he sing the Song of Ookalasa better
than anyone else. He also write down with bird-track marks on talking leaves a hundred song to Ookalasa
– maybe more. After Ookalasa and the Twelve Tribes enjoy songs from Great Chief Imalosti, time comes
for Ookalasa to allow Ililla to strongly visit Imalosti, but afterwards, he send many shaman to sing a song
saying that one day, a Chief like, but even greater than Imalosti would come to Twelve Tribes as they wait
for this coming just like they wait for Day of Washing for a long time since.
“After Imalosti, the Twelve Tribes do not want to stay at peace in “Land of Here We Rest.” Ten tribes pull
away from other two and make a nation they think is best and great. But, many mikko come and go who
listen to Strange Song of Chinto. This is same song listen to by Naani and Tayki in long time passed.
Song say, ‘You are like Ookalasa and can sing own song. Do all things your own way.’ Then many mikko
lead the ten tribes to greatly displease Ookalasa and He allow people from a far and distant “Land Between
the Rivers” to capture all the people of the Ten Tribes and the y are no more since.
“Many different mikko lead people of the other Two Tribes, some good – some bad. Some sing song of
Ookalasa, some sing same song sung by the Ten, that being Song of Chinto. After many mikko going up
and down being hot and cold, bringing light and dark, mixing right and wrong, just as Ookalasa knew,
Ookalasa allow different mikko of ‘Land Beyond Great Rivers’ to capture people of the Two Tribes and take
many captives for 70 seasons. In time of captive, many people of the Two Tribes lear n again Song of
Ookalasa and a new Mikko of ‘Land Beyond Great Rivers’, because Ookalasa has sung to him, let them
return again to “Land of Here We Rest” where for a time, they sing Song of Ookalasa.
“But then a strange thing happen. As they sing Song of Ookalasa, they begin to add many words – so many
words that what means the Song is lost to the people ’s ears. They begin to think they sing Song of
Ookalasa, but Song now strangely sound like Song of Chinto. People of the Two Tribes learn not to love
each other but only self. People take back land where was people of the Ten Tribes and they once again
call themselves “People of the Twelve Tribes,” but all things not same as before when Imalosi was mikko.
Since Chinto has deafened their ears, they think right is wrong, day is night and darkness is light.
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6. “They sing what they think are the Ten Songs but not do what the Ten Songs say. Instead, they make the
Ten Songs into little ookalasas (gods) and wear copies written with bird-track marks on talking leaves as
isyaatila (headpiece) and drowned many chokfalpooba (sheep) in honor of the Ten Songs. They forget that
Ookalasa has given them “Land of Here We Rest” and start wanting to cross back across the Great Konekka.
Crossing Great Konekka was and is continued to be a can’t do without help from Ookalasa because why
Konekka, not like other rivers, being dark and snake -like river, that could not be swam, for in it dwelled
Chintohòllo and Hochonchoba, the great water monsters.
“Long after Imalosi sleep with Ililla, tribe elders decide to use the Ten Songs to bui ld ferry-pitta how to
cross Konekka. The “Pitta” was so large that it took ten ittopoksi (logs) lashed together to hold it up. Since
the Ten Songs of Ookalasa have been so greatly added to, they are large like ittopoksi and the people think
that each one of the Ten Songs was ittopoksi.
“Pitta worked goodly enough for a long time since until The Twelve Tribes began to live on it. They slept
between its ittopoksi, built many smoky fire, and cooked much chowwaata (goat) after they drowned them
in sacrifice to Ookalasa. But, Ookalasa was not much impressed with drownding and cooking and
eventually Pitta’s ittopoksi could not take the all-time weight and began to sink into Great Konekka. So the
Twelve Tribes tow Pitta back to land and continue to stay in “Land of Here We Rest,” but have no peace
for 400 seasons – maybe 300.”
* * *
At this point, Taata’s pipe had gone out. He stood up and walked over to a cabinet. Taking out what
appeared to be a leather pouch of tobacco, he slowly emptied his pipe into the fire and repacked it. John
Blue wondered just how old that tobacco pouch was. Perhaps, by the look of it, it might have made the
original trip from Tukabatchee with the Chief’s grandfather’s grandfather. Stirring the fire with his stick
and catching a few burning sparks on it, he relit the pipe. He stood there a minute staring off into the
embers. The orange-red glow backlit his weathered and chiseled face. Deliberately turning around and
moving back to the buffalo rug, he began to sit and speak again.
* * *
“Night become day, moon become sun, planting season become harvest season and old time become new
time. Un-huh, New Time begins to come to “Land of Here We Rest.” The people are already made to long
time suffer because why many Mikko-Shaman force them to listen to the Ten Songs in loud and wrong
way, and now they are beat down by Great Chief of the People of the Talakto (Eagle.) But, just when all
think ihaani onáami (the whole world) is descended to kànko-tikbachoba (Hell,) Ookalasa sing new song
and make them to see new hochiiɬi (star) in sky where it rises. New hochiiɬi brings good news to ihaani
onáami, at least to ones with ears open.
“As the shaman have say, new and Great Son of Imalosi, the Great Son of the Chief is born but not in lodge
of Chief – in lodge where live common human beings and many naasi iyyi ostaaka (animals!) Birth of Great
New Son of the Chief is known only by keepers of chokfalpooba (sheep) who have been told of birth by
many times many Spirit-Walkers singing the New Song of Ookalasa in the night sky. The keepers go see
and call him Abàalichókkòoli imililla íkso, which mean ‘Ookalasa saves.’ His mother name him Chíka (Son.)
“At same time, there were in same land many great Chief Shaman from “Land Across Many Rivers.” They
see the same hochiiɬi (star) at its rising and ride many nights across many waters and many Badland places
to bring three gifts to the new Great Son of the Chief which is their custom. They think in wrong that Chíka
is born in lodge of Great Mikko-Nakni (Proud One, Herod the Great), who was bad Chief of “Land of Here
We Rest.” When the many Chief Shaman from “Land Across Many Rivers” come to lodge of Mikko-Nakni,
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7. he sing to them unknowing song and say ‘find him and come back and tell Mikko-Nakni. I will drowned
many chokfalpooba (sheep) to honor him.’ But, Spirit-Walker know he tells losilkas (lies) and tell them ‘go
home’ differently, so did they do and Chíka is safe.
“Spirit-Walker tell Innaani (Husband, Joseph) mother of Chíka, to take Chíka and go to “Land of
Sanchochoba” (Great Desert) until Ililla come to visit Mikko-Nakni. Out of “Land of Sanchochoba,” Spirit-
Walker call to Innaani in song saying to ‘come home now,’ which they do.
“Come 12 summers and then one day, from his home, Chíka go with all the tribe s to great ahissi istil
(medicine ceremony.) Afterwards, He stay behind and talk 3 days with many Shaman in Iisa Aatalikchi
Ookalasa (medicine lodge of God, temple.) Shaman filled with wonder at what knows 12 year old Chíka.
“Chíka grow up strong, always listening on the wind to the Song of Ookalasa. Chíka know it well in head
and in chonoska (heart.) Song say how Ookalasa always have plan to bring the His People across the Great
Konekka to safely, even though many act stubborn like hakchobaskosi (donkey) and do evil to each other.
Chíka know in His chonoska that He truly, truly is “Nàasi Chíka-Ookalasa” (First-born Son of God,) by who
was óyha (everything) made and by who óyha and óyha aati (all human beings) will be raised from lodge
of Ililla where ones who sing Song of Ookalasa to be remade, others, who listen to song of Chinto and
never hear Song of Ookalasa, to be called máalìichitíkko (wrong-doer) and put on wrong side of Great
Konekka for as long as moon follow moon, even longer, I think.
“One day, after Chíka become a man, He find Shaman Ookitalàaka (Running water, John the Baptist) in
Great Konekka washing people to show clean souls when they turnaround make. Shaman Ookitalàaka sing
special song given to him by Ookalasa, ‘Hínnàata-abàhli iisa (the Kingdom of Heaven) is in the here and
now.’ Very few human beings understand this song, only the ones to whom Ookalasa has sung, but Chíka
understand because why He is the aapihchi (embodiment) of the hínnàata-abàhli iisa.
“Chíka ask Shaman Ookitalàaka wash him, when what happens, white pachi (dove) fly down and Ookalasa
sing to the hearing of all, ‘My Son pleases me.’ All hear, but not many understand, only those that Ookalasa
has to before sung.
“Chíka pick 12 friends, to travel with Him as He sing many wise songs. But, like with white pachi at washing,
all hear but few listen. Chíka has inside Him great aissi (medicine) from Ookalasa out of which He make
well many sick people. With His great aissi, He is able to make istimilahollochi (miracles) like which feeding
many, many people sitting on a hill from only five paspoochiika (loaves of bread) and two fish. People
begin to think He is great shaman like from long time passed but that is prob ’ly only because He make
great aissi. Whenever He make aissi, Chíka open up to people more, more and a little more as to hear song
of Who He really is. Like as with always, some people hear and some choose to not hear. Chíka begin to
sing Song which words say things that not easy to understand because they sound upside down. Among
which, Song say, ‘what is great to human being is not great to Ookalasa, human beings great to other
human beings not great to Ookalasa unless they truly, truly hear the Song of Ookalasa and do what Song
say.’
“Chíka sing many songs to people that tell stories which are easy to understand in isbakkop (head) but not
so much in aatiwakàyka (spirit.) One song tell about man who find most beautiful Great folo pooɬi (Pearl)
on land hunted by other man. He name it ‘Folopooɬi-Achihba’ (Pearl of Great Price.) Man decide in
aatiwakàyka that having this pearl is most important thing to him, so he give everything he have to man
who hunts land where is pearl so that pearl can be his.
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8. “Chíka finish song by telling people that ‘Hínnàata-abàhli iisa (the Kingdom of Heaven) is like pearl, that
finding it and giving everything for it is most important thing. Some people hear what means song and
some people not want to hear song.
“One day, Chíka and His Friends visit Mikko-Chichoba (Caesarea Philippi, King of Horses) where is
Iislapaalika-ookalasa (wall of the gods) and Okhicha-kànko-tikbachoba (Gates of Hell.) Chíka ask Friends
how much they understand His Song of Ookalasa. He say, ‘who do people think is Chíka and who do you?’
One Friend, who Chíka have named Tali (Pebble, Peter) say, ‘Chíka is Pìiɬka. (Savior,) the ‘Nàasi Chíka-
Ookalasa.’ Chíka say to Tali that Ookalasa sings in his heart which is why he knows such things. But Tali
have much more to learn about Song of Ookalasa.
“From then on, Chíka start to sing more clearly Song of Ookalasa which goes like this.
In time before time, which in very unknowing way, is no time, Ookalasa, by singing His Song with His
great wind, make all things. Ookalasa also make and love óyha aati (human beings.) He sing to himself
that they are made good. Ookalasa give óyha aati choice to sing either Song of Ookalasa or Song of
Chinto (which is really song of self.) Ookalasa, in many way show óyha aati that Song of Ookalasa is
only song which will make “Land of Here We Rest” to be true to its name with them in it. Óyha aati
will try many strange songs to make it so, but only to find unhappy in the end.
Ookalasa send Chíka, His Ochoski (first-born son,) who was one with Ookalasa in the time before time,
to be proof of and aapihchi (embodiment) of the Song. All óyha aati who Ookalasa sing to, who listen
to song, who know their own song is
immìnta (wrong,) and who listen to and trust Chíka in chonoska (heart) to remake them and remake
the “Land of Here We Rest” will, on Great Day of Washing, be carried like as on wings of talakto (Eagle)
by Chíka to be with Him in remade “Land of Here We Rest.”
Meanwhile, óyha aati have job to do to take part in the remaking and in care of all things Ookalasa
sing into being now. Other people - not so much.
“One night, friends of Chíka are on great lake in pitta (boat) as they catch fish because why they are
catchers of fish. Chíka is not with them. They look out and in distance see someone walking toward them
on top of water! They make much imintaniska (fear) and think they see sollòkchi (ghost,) but soon, the see
that it is Chíka walking on top of water! Tali sing out to Chíka and say, ‘If this really you, Chíka, sing a song
to make me walk to you on top of water.’ So Chíka so do. Tali get out of pitta and start to walk to Chíka on
top of water, but soon he see great waves, make much fear and begin to sink into water. Tali cannot swim
like fish. Chíka reach to him and pull Tali up out of water. In pitta, Chíka sing song to Friends which ask why
they have great imintaniska and little faith. From then on, friends begin to see that Chíka is Mikko over
wind, Great Lake and the fish.
“Chíka take Tali, Iyyikonìiɬa (James,) and Ayyihoochi (John) to Mountain of Changing. As Chíka stand on
top, all of a quickly, appear standing with Him, as like brought by Spirit-Walkers, Okihassi (Moses) and
Anáali-Ooklasa, (God is mine, Elijah) talking with Him. Later Ayyihoochi, he figure out that these two, they
there to show that all the Songs and all the Shaman sent by Ookalasa to People of “The Land of Here We
Rest” have been so given to show to people that Chíka is living Aapihchi (embodiment) of Song and
Shaman.
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9. “Friends make very happy with Chíka as they walk around the Land and see Chíka to do great
istimilahollochi (miracles) and sing His upside down thoughts to the óyha aati (human beings), but this
Song that Chíka sing, the Song of Ookalasa is not pleasing to the ears of the Chief Shaman and other
Shaman of the human beings because why it make them to see their songs are really songs of Chinto.
“This make them have great imintaniska (fear) of losing all things they have taken to themselves through
ayaalbi (greed) and they think only way to end “Song” is to end Chíka, who sing it. After try many time, on
day near to great ahissi istil (medicine ceremony,) Chief Shaman have plan to say to Chief of the People of
the Talakto (Eagle) that Chíka is want to be Mikko over “Land of Here We Rest” including Mikko over Chief
of the People of the Talakto. This is one thing Chief of the People of the Talakto cannot let be they think.
“Because why He and Ookalasa are one in the same, Chíka know of plan, but He also know that plan of
Chief Shaman is small part of Great Plan of Ookalasa to remake “Land of Here We Rest” and its people so,
after hard time in impolìika (prayer,) Chíka allow Chief Shaman to take him. Chief Shaman and other
Shaman have secret meeting and all sing together that Chíka must go over to Chief of the People of the
Talakto (Eagle) for to kill.
“Chief of the People of the Talakto (Eagle) listen to song sung by Chief S haman and other shaman and find
to be losilka (lie) but for great imintaniska (fear) that people of “The Land of Here We Rest” will make war
on the People of the Talakto, he agree to put Chíka to die. He have Him beat and nail Him to tree on a hill
until He give up His spirit to go to lodge of Ililla and stop singing. Friends put His body in burial mound
before is coming night, so no time is for proper care of body. Friends of Chíka are very sad and think all is
lost. Many hide out in lodge for imintaniska (fear) of warriors of Chief Shaman.
“But – Ookalasa sing with His great wind voice greatest istilahollochi (miracle) ever seen by óyha aati (all
human beings,) in time before passed or in time not here yet! In one, two, three day, Ookalasa bring Chíka
back from lodge of Ililla in new aapihchi (body) made for new “Land of Here We Rest!”
“On third day, at breaking of day, friends of Chíka, women come to burial mound with istaasa (spices)
because why to give body proper burial as was custom. When women come to burial mound, they see
very strange sight – mound has been open and sitting on top of open mound they see two Spirit -Walkers!
One tell them, ‘Chíka not here, he has arose!’ As they going down from mound in great wonder, one
woman see Chíka who is not knowing to her until He call her by name. At that time, she open eyes and
see that it is Chíka and she embrace Him. Chíka tell her to go to other friends and tell what she see. Very
excited, she run to lodge where friends are hiding and tell what she has saw. In great wonder, Tali (Peter)
and Friend who is loved by Chíka run to mound to see for self. Friend, who is younger, run faster and get
to mound first but he stop and wait for Tali who jump straight into open mound. He does not see body but
only aati ombitìika (burial clothes!) They run back to other friends in great confusion.
“That night friends are together making talk of what has been seen when Chíka come to them walking
straight through closed door! He has look to them of Spirit-Walker only He is for surely Chíka. Chíka is
shining from inside himself in a way not ever seen before by friends. Chíka sings to them the new Song of
Ookalasa which tell about Great Plan of Ookalasa to bring all óyha aati (human beings) who so want to, to
go across Great Konekka to live with Ookalasa and Chíka for time where there is no time. That was plan of
Ookalasa since before time but no óyha aati could understand. Now, many begin to be understanding, but
not Pokta (Twin, Thomas) who was not there. Chíka leave, as He walk back through closed door!
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10. “On another night, friends again together meet and this time, Pokta is with them. Chíka walk in same way
to amaze of friends. Chíka sing directly to Pokta and say to touch Him and see if He is not real. But, Pokta
now sees and believes so he only say, ‘Mikko and Ookalasa!’
“For some days, Chíka come back and forth to friends and sing songs to them which they n ow understand
because why Chíka has their ears opened. Finally, Chíka call all friends to beside of Great Konekka and sing
this last song to them. ‘One day, I will come again and float you across Great Konekka to be back with me.
Before then, go to all óyha aati (human beings) and sing Song of Ookalasa to them to make them to
become friend of Chíka and of Ookalasa’ Then Chíka begin to show light from within Him until no óyha
aati could see Him no more. When light fade away, Chíka is no longer in their sight but rather is Great
folopooɬi (Pearl). Friends look at Great Pearl and then touch it. As they touch it, Great Pearl moves toward
and into River. All friends who touch and hold on to Great Pearl are carried by Great Pearl across Great
Konekka, they do not sink and have no imintaniska (fear.)
“On the other side of the Great Konekka is Chíka and Lodge of Ookalasa where all people who hear Song
of Chíka, after being carried by Illila (death) will go. Finally, in Great Day of Washing, Ookalasa show which
people have hear His Song, the Song sung by Chíka and those who have not wanted to listen to Song. All
who hear will lodge for time where there is no time with Chíka and Ookalasa in renewed “Land of Here we
Rest.” Others will follow Illila to place where is not Ookalasa to lodge with Chinto who now must also stay
in such place for dark time where is no time.”
Here, Taata ended his story and looked at John Blue with surprisingly clear and piercing eyes, the eyes of
someone who sees what is there and, perhaps what is not yet there but will be. “I think, Wasosofka (Lost
Coyote,)” he observed, “you already know words to Taata’s song. Is so?” “Yes, somehow I do know that
song, but maybe it’s been only a faint tune in the background. But then, I never heard it sung that way. It
sounds strange, yet somehow sort of familiar, old but new – no, better put – “renewed,” replied John Blue.
“This is good, Wasosofka, every human being hears song. Some remember it and then it become their
song – others not so much,” the Chief continued. “If you let tune float from inside heart, song will come
out in mouth like okiyanátli (fountain) and what you hear from own mouth will be what you do – and
what you do will be who you are. You are not destined I think, to be always Wasosofka. If you let Ookalasa
sing the song from your heart, you will be “Chooskoni-Itto,” beautiful flying Wood Duck, who has many
colors, lives long and soars in the heavens.” With that, Taata sang no more.
* * *
His head-gasket replaced and his spirit renewed, John Blue drove away from the Land of the Alabamu to
the “Land of Here We Rest.” His soulful smile reflected what his heart told him, that somewhere in that
Great Land, Taata – and his friends – would be waiting for him.
* * * * * * *
May you have a great Christmas and may you somewhere, somehow in the future as in the past, hear
the Song of the Konekka in your heart as you say your prayers. - John R. Wible
This work is based on the Holy Bible. Alibamu language is taken from the written transcription of the oral
language of the Alibamu-Coushatta Tribe, Livingston, Texas. You are invited to see background information at
John’s blog: www.johnwible.blogspot.com or on Facebook®. The symbol is of traditional Alibamu origin
showing four logs pointed inward toward the fire in the middle. The logs represent the four seasons: summer,
fall winter, spring; the four winds; the four prime elements: earth, wind, fire and water; and the four directions.
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