The twelfth article of the new Echota treaty of December 29, 1835, provides for a pro rata apportionment to such Cherokee as desire to remain in the East, and continues: "Such heads of Cherokee families as are desirous to reside within the states of North Carolina, Tennessee, and Alabama, subject to the laws of the same, and who are qualified or calculated to become useful citizens, shall be entitled, on the certificate of the commissioners, to a preemption right to one hundred and sixty acres of land, or one quarter section, at the minimum Congress price, so as to include the present buildings or improvements of those who now reside there; and such as do not live there at present shall be permitted to locate within two years any lands not already occupied by persons entitled to preemption privilege under this treaty," etc. Article 13 defines terms with reference to individual reservations granted under former treaties. The preamble to the supplementary articles agreed upon on March 1, 1836, recites that, "Whereas the President of the United States has expressed his determination not to allow any preemptions or reservations, his desire being that the whole Cherokee people should remove together and establish themselves in the country provided for them west of the Mississippi river (article 1): It is therefore agreed that all preemption rights and reservations provided for in articles 12 and 13 shall be, and are hereby, relinquished and declared void." The treaty, in this shape, was ratified on May 23, 1836 (see Indian Treaties, pp. 633-648, 1837). IV--STORIES AND STORY TELLERS Cherokee myths may be roughly classified as sacred myths, animal stories, local legends, and historical traditions. To the first class belong the genesis stories, dealing with the creation of the world, the nature of the heavenly bodies and elemental forces, the origin of life and death, the spirit world and the invisible beings, the ancient monsters, and the hero-gods. It is almost certain that most of the myths of this class are but disjointed fragments of an original complete genesis and migration legend, which is now lost. With nearly every tribe that has been studied we find such a sacred legend, preserved by the priests of the tradition, who alone are privileged to recite and explain it, and dealing with the origin and wanderings of the people from the beginning of the world to the final settlement of the tribe in its home territory. Among the best examples of such genesis traditions are those recorded in the Walam Olum of the Delawares and Matthews' Navaho Origin Legend. Others may be found in Cusick's History of the Six Nations, Gatschet's Creek Migration Legend, and the author's Jicarilla Genesis. [463] The Cheyenne, Arapaho, and other plains tribes are known to have similar genesis myths.