The christianization of the Cherokees was begun in 1801, by Moravian missionaries. It was easy to adapt their old faith to the new creed, and many were converted. Other churches have since taken up the work, Baptists deserving the most credit, and next to them the Methodists. They are naturally devout, and most of them are in regular communion with the church, thereby imposing marriage laws and other social regulations. Christianity has strengthened and solemnized the marriage tie, which in the prouder but more barbarous condition of the tribe was a very weak relation. Boys used to choose their wives at sixteen to eighteen years of age, live with them a few years and then abandon them and their families. It not unfrequently happened that after rioting with strange women for a period, they came back to their first choice, unless their places had been taken by others. Prostitution was common, though considered the most disgraceful of crimes, and punished by shearing the head. This punishment has been discontinued. Although there has been a healthy change in social morals there is room for improvement. Rigid seriousness is a marked element of Indian character, and is written in unmistakable lines upon their faces. The Cherokee language is not capable of expressing a witticism, and anything like a joke is foreign to their nature. They have a great many so-called dances, but none of them, like the dance of the negro, is the effervescence of irrepressible joy. The Indian dances as a preparation for some coming event; he never celebrates. It seems to be a legacy of his heathen ideas of making sacrifice to the great spirit, apparently involving much painful labor. In the primitive days the whole tribe danced before making war, and the warriors danced before going into battle. It is still their custom to go through these melancholy perambulations before every contest of strength, such as a game of ball or a wrestling match. The funeral dance and the wedding dance are performed with the same stern immobility of features. From Yellow Hill our party started to Qualla post-office, a collection of a half-dozen unattractive houses, inhabited by whites, but at one time the council house of the band. The Ocona Lufta crossed our path at the beginning. The purity of the stream seemed to forbid the intrusion of a dirty hoof, but there was no time to indulge sentiment. The ford is shallow, and angles down stream. My horse mistook a canoe landing, almost opposite, for his place of destination, his rider’s attention being absorbed in the blocks of many colored granite and transparent crystals of quartz, which form the bottom pavement. Three-fourths way across, the water was smooth and touched the horse’s neck. Another length, a plunge, and the horse was swimming; still the lustrous bottom shone with undiminished distinctness.