The former existence of such a national legend among the Cherokee is confirmed by Haywood, writing in 1823, who states on information obtained from a principal man in the tribe that they had once a long oration, then nearly forgotten, which recounted the history of their wanderings from the time when they had been first placed upon the earth by some superior power from above. Up to about the middle of the last century this tradition was still recited at the annual Green-corn dance. [464] Unlike most Indians the Cherokee are not conservative, and even before the Revolution had so far lost their primitive customs from contact with the whites that Adair, in 1775, calls them a nest of apostate hornets who for more than thirty years had been fast degenerating. [465] Whatever it may have been, their national legend is now lost forever. The secret organizations that must have existed formerly among the priesthood have also disappeared, and each man now works independently according to his individual gifts and knowledge. The sacred myths were not for every one, but only those might hear who observed the proper form and ceremony. When John Ax and other old men were boys, now some eighty years ago, the myth-keepers and priests were accustomed to meet together at night in the âsi, or low-built log sleeping house, to recite the traditions and discuss their secret knowledge. At times those who desired instruction from an adept in the sacred lore of the tribe met him by appointment in the âsi, where they sat up all night talking, with only the light of a small fire burning in the middle of the floor. At daybreak the whole party went down to the running stream, where the pupils or hearers of the myths stripped themselves, and were scratched upon their naked skin with a bone-tooth comb in the hands of the priest, after which they waded out, facing the rising sun, and dipped seven times under the water, while the priest recited prayers upon the bank. This purificatory rite, observed more than a century ago by Adair, is also a part of the ceremonial of the ballplay, the Green-corn dance, and, in fact, every important ritual performance. Before beginning one of the stories of the sacred class the informant would sometimes suggest jokingly that the author first submit to being scratched and "go to water."