{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_24788/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_24788","id":"gutenberg_24788","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/24788","summary":null,"tags":["Category: Archaeology & Anthropology","Category: History - Other","Category: Religion/Spirituality","Cherokee Indians -- Religion","Cherokee language -- Texts","Indians of North America -- Medicine","Native America"],"text":"Produced by William Flis, Carlo Traverso and the Online\nDistributed Proofreading Team at http://www.pgdp.net (This\nfile was produced from images generously made available\nby the Biblioth\u00e8que nationale de France (BnF/Gallica) at\nhttp://gallica.bnf.fr)\n\n\n\n\n\nTranscriber's note: The following symbols are used to represent\nspecial characters:\n\n  ['] for accent (not apostrophe)\n  ' for apostrophe (single closing quote)\n  ` for opening single quote\n\n  [n], [i], [u], [w], [U] = raised (superscript) letters\n  [)x] = any letter \"x\" with breve\n  [=a] = \"a\" with macron\n  [^x] = any letter \"x\" with circumflex\n  [/x] = any letter \"x\" with acute accent\n  [`x] = any letter \"x\" with grave accent\n  [:x] = any letter \"x\" with diaeresis\n\n\n\n\nTHE\n\nSACRED FORMULAS OF THE CHEROKEES.\n\nBY\n\nJAMES MOONEY.\n\n\n\n\nCONTENTS\n\n\n  Introduction  307\n\n  How the formulas were obtained.  310\n\n    The A`y[^u][n]in[)i] (Swimmer) manuscript  310\n\n    The Gatigwanast[)i] (Belt) manuscript  312\n\n    The Gahun[)i] manuscript  313\n\n    The In[^a]l[)i] (Black Fox) manuscript  314\n\n    Other manuscripts  316\n\n    The Kan[^a]he[']ta Ani-Tsa[']lag[)i] Et[)i] or Ancient Cherokee\n          Formulas  317\n\n  Character of the formulas--the Cherokee religion  318\n\n  Myth of the origin of disease and medicine  319\n\n  Theory of disease--animals, ghosts, witches  322\n\n  Selected list of plants used    324\n\n  Medical practice--theory of\n          resemblances--fasting--tabu--seclusion--women  328\n\n    Illustration of the gakt[^u][n]ta or tabu  331\n\n    Neglect of sanitary regulations  332\n\n    The sweat bath--bleeding--rubbing--bathing  338\n\n    Opposition of shamans to white physicians  336\n\n    Medicine dances  337\n\n    Description of symptoms  337\n\n  The ugista[']`t[)i] or pay of the shaman  337\n\n  Ceremonies for gathering plants and preparing medicine  339\n\n  The Cherokee gods and their abiding places   340\n\n  Color symbolism  342\n\n  Importance attached to names  343\n\n  Language of the formulas  343\n\n  Specimen formulas  344\n\n    Medicine.  345\n\n      To treat the crippler (rheumatism)--from Gahuni  345\n\n      Second formula for the crippler--from Gahuni  349\n\n      Song and prescription for snake bites--from Gahuni  351\n\n      When something is causing something to eat them--Gahuni  353\n\n      Second formula for the same disease--A`wanita  355\n\n      For moving pains in the teeth (neuralgia?)--Gatigwanasti  356\n\n      Song and prayer for the great chill--A`y[^u][n]ini  359\n\n      To make children jump down (child birth)--A`y[^u][n]ini  363\n\n      Second formula for child birth--Takwatihi 364\n\n      Song and prayer for the black yellowness\n          (biliousness)--A`y[^u][n]ini  365\n\n      To treat for ordeal diseases (witchcraft)--A`y[^u][n]ini  366\n\n    Hunting  369\n\n      Concerning hunting--A`y[^u][n]ini  369\n\n      For hunting birds--A`y[^u][n]ini  371\n\n      To shoot dwellers in the wilderness--A`wanita  372\n\n      Bear song--A`y[^u][n]ini   373\n\n      For catching large fish--A`y[^u][n]ini  374\n\n    Love  375\n\n      Concerning living humanity--Gatigwanasti  376\n\n      For going to water--Gatigwanasti  378\n\n      Y[^u][n]wehi song for painting--Gatigwanasti  379\n\n      Song and prayer to fix the affections--A`y[^u][n]ini  380\n\n      To separate lovers--A`y[^u][n]ini  381\n\n      Song and prayer to fix the affections--Gatigwanasti  382\n\n    Miscellaneous  384\n\n      To shorten a night goer on this side--A`y[^u][n]ini  384\n\n      To find lost articles--Gatigwanasti  386\n\n      To frighten away a storm--A`y[^u][n]ini  387\n\n      To help warriors--A[']wanita  388\n\n      To destroy life (ceremony with beads)--A`y[^u][n]ini  391\n\n      To take to water for the ball play--A`y[^u][n]ini  395\n\n\n\n\nILLUSTRATIONS\n\n\nPl. XXIV. Portrait of A`y[^u][n]ini (Swimmer)                       306\n\n     XXV. Facsimile of A`y[^u][n]ini manuscript--Formula for\n            Dal[^a]ni [^U][n]nagei                                  310\n\n    XXVI. Facsimile of Gatigwanasti manuscript--Y[^u][n]w[)e]h[)i]\n            formula                                                 312\n\n   XXVII. Facsimile of Gahuni manuscript--Formula for\n            Did[^u][n]l[)e]sk[)i]                                   314\n\n\n\n\n[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXIV\n\nA`YU[N]INI (SWIMMER).]\n\n\n\n\nSACRED FORMULAS OF THE CHEROKEES.\n\nBy James Mooney.\n\n\n\n\nINTRODUCTION.\n\n\nThe sacred formulas here given are selected from a collection of about\nsix hundred, obtained on the Cherokee reservation in North Carolina in\n1887 and 1888, and covering every subject pertaining to the daily life\nand thought of the Indian, including medicine, love, hunting, fishing,\nwar, self-protection, destruction of enemies, witchcraft, the crops,\nthe council, the ball play, etc., and, in fact, embodying almost\nthe whole of the ancient religion of the Cherokees. The original\nmanuscripts, now in the possession of the Bureau of Ethnology,\nwere written by the shamans of the tribe, for their own use, in\nthe Cherokee characters invented by Sikw[^a][']ya (Sequoyah) in 1821,\nand were obtained, with the explanations, either from the writers\nthemselves or from their surviving relatives.\n\nSome of these manuscripts are known to be at least thirty years\nold, and many are probably older. The medical formulas of all kinds\nconstitute perhaps one-half of the whole number, while the love charms\ncome next in number, closely followed by the songs and prayers used in\nhunting and fishing. The great number of love charms will doubtless be\na surprise to those who have been educated in the old theory that the\nIndian is insensible to the attractions of woman. The comparatively\nsmall number of war formulas is explained by the fact that the last\nwar in which the Cherokees, as a tribe, were engaged on their own\naccount, closed with the Revolutionary period, so that these things\nwere well nigh forgotten before the invention of the alphabet, a\ngeneration later. The Cherokees who engaged in the Creek war and the\nlate American civil war fought in the interests of the whites, and\ntheir leaders were subordinated to white officers, hence there was not\nthe same opportunity for the exercise of shamanistic rites that there\nwould have been had Indians alone been concerned. The prayers for\nhunting, fishing, and the ball play being in more constant demand,\nhave been better preserved.\n\nThese formulas had been handed down orally from a remote antiquity\nuntil the early part of the present century, when the invention of\nthe Cherokee syllabary enabled the priests of the tribe to put them\ninto writing. The same invention made it possible for their rivals,\nthe missionaries, to give to the Indians the Bible in their own\nlanguage, so that the opposing forces of Christianity and shamanism\nalike profited by the genius of Sikw[^a]ya. The pressure of the new\ncivilization was too strong to be withstood, however, and though\nthe prophets of the old religion still have much influence with the\npeople, they are daily losing ground and will soon be without honor in\ntheir own country.\n\nSuch an exposition of the aboriginal religion could be obtained from\nno other tribe in North America, for the simple reason that no other\ntribe has an alphabet of its own in which to record its sacred lore.\nIt is true that the Crees and Micmacs of Canada and the Tukuth of\nAlaska have so-called alphabets or ideographic systems invented for\ntheir use by the missionaries, while, before the Spanish conquest,\nthe Mayas of Central America were accustomed to note down their hero\nlegends and priestly ceremonials in hieroglyphs graven upon the walls\nof their temples or painted upon tablets made of the leaves of the\nmaguey. But it seems never to have occurred to the northern tribes\nthat an alphabet coming from a missionary source could be used for any\nother purpose than the transcription of bibles and catechisms, while\nthe sacred books of the Mayas, with a few exceptions, have long since\nmet destruction at the hands of fanaticism, and the modern copies\nwhich have come down to the present day are written out from imperfect\nmemory by Indians who had been educated under Spanish influences in\nthe language, alphabet and ideas of the conquerors, and who, as is\nproved by an examination of the contents of the books themselves,\ndrew from European sources a great part of their material. Moreover,\nthe Maya tablets were so far hieratic as to be understood only\nby the priests and those who had received a special training in\nthis direction, and they seem therefore to have been entirely\nunintelligible to the common people.\n\nThe Cherokee alphabet, on the contrary, is the invention or adaptation\nof one of the tribe, who, although he borrowed most of the Roman\nletters, in addition to the forty or more characters of his own\ndevising, knew nothing of their proper use or value, but reversed them\nor altered their forms to suit his purpose, and gave them a name and\nvalue determined by himself. This alphabet was at once adopted by the\ntribe for all purposes for which writing can be used, including the\nrecording of their shamanistic prayers and ritualistic ceremonies. The\nformulas here given, as well as those of the entire collection, were\nwritten out by the shamans themselves--men who adhere to the ancient\nreligion and speak only their native language--in order that their\nsacred knowledge might be preserved in a systematic manner for their\nmutual benefit. The language, the conception, and the execution\nare all genuinely Indian, and hardly a dozen lines of the hundreds\nof formulas show a trace of the influence of the white man or\nhis religion. The formulas contained in these manuscripts are not\ndisjointed fragments of a system long since extinct, but are the\nrevelation of a living faith which still has its priests and devoted\nadherents, and it is only necessary to witness a ceremonial ball\nplay, with its fasting, its going to water, and its mystic bead\nmanipulation, to understand how strong is the hold which the old faith\nyet has upon the minds even of the younger generation. The numerous\narchaic and figurative expressions used require the interpretation\nof the priests, but, as before stated, the alphabet in which they are\nwritten is that in daily use among the common people.\n\nIn all tribes that still retain something of their ancient\norganization we find this sacred knowledge committed to the keeping of\nvarious secret societies, each of which has its peculiar ritual with\nregular initiation and degrees of advancement. From this analogy\nwe may reasonably conclude that such was formerly the case with the\nCherokees also, but by the breaking down of old customs consequent\nupon their long contact with the whites and the voluntary adoption\nof a civilized form of government in 1827, all traces of such society\norganization have long since disappeared, and at present each priest\nor shaman is isolated and independent, sometimes confining himself\nto a particular specialty, such as love or medicine, or even the\ntreatment of two or three diseases, in other cases broadening his\nfield of operations to include the whole range of mystic knowledge.\n\nIt frequently happens, however, that priests form personal friendships\nand thus are led to divulge their secrets to each other for their\nmutual advantage. Thus when one shaman meets another who he thinks can\nprobably give him some valuable information, he says to him, \"Let us\nsit down together.\" This is understood by the other to mean, \"Let us\ntell each other our secrets.\" Should it seem probable that the seeker\nafter knowledge can give as much as he receives, an agreement is\ngenerally arrived at, the two retire to some convenient spot secure\nfrom observation, and the first party begins by reciting one of his\nformulas with the explanations. The other then reciprocates with\none of his own, unless it appears that the bargain is apt to prove a\nlosing one, in which case the conference comes to an abrupt ending.\n\nIt is sometimes possible to obtain a formula by the payment of a coat,\na quantity of cloth, or a sum of money. Like the Celtic Druids of old,\nthe candidate for the priesthood in former times found it necessary to\ncultivate a long memory, as no formula was repeated more than once for\nhis benefit. It was considered that one who failed to remember after\nthe first hearing was not worthy to be accounted a shaman. This task,\nhowever, was not so difficult as might appear on first thought, when\nonce the learner understood the theory involved, as the formulas are\nall constructed on regular principles, with constant repetition of\nthe same set of words. The obvious effect of such a regulation was\nto increase the respect in which this sacred knowledge was held by\nrestricting it to the possession of a chosen few.\n\nAlthough the written formulas can be read without difficulty by any\nCherokee educated in his own language, the shamans take good care that\ntheir sacred writings shall not fall into the hands of the laity or\nof their rivals in occult practices, and in performing the ceremonies\nthe words used are uttered in such a low tone of voice as to be\nunintelligible even to the one for whose benefit the formula is\nrepeated. Such being the case, it is in order to explain how the\nformulas collected were obtained.\n\n\nHOW THE FORMULAS WERE OBTAINED.\n\nOn first visiting the reservation in the summer of 1887, I devoted\nconsiderable time to collecting plants used by the Cherokees for food\nor medicinal purposes, learning at the same time their Indian names\nand the particular uses to which each was applied and the mode of\npreparation. It soon became evident that the application of the\nmedicine was not the whole, and in fact was rather the subordinate,\npart of the treatment, which was always accompanied by certain\nceremonies and \"words.\" From the workers employed at the time no\ndefinite idea could be obtained as to the character of these words.\nOne young woman, indeed, who had some knowledge of the subject,\nvolunteered to write the words which she used in her prescriptions,\nbut failed to do so, owing chiefly to the opposition of the half-breed\nshamans, from whom she had obtained her information.\n\n\nTHE SWIMMER MANUSCRIPT.\n\nSome time afterward an acquaintance was formed with a man named\nA`y[^u][n][']in[)i] or \"Swimmer,\" who proved to be so intelligent that\nI spent several days with him, procuring information in regard to myths\nand old customs. He told a number of stories in very good style, and\nfinally related the Origin of the Bear[1]. The bears were formerly a\npart of the Cherokee tribe who decided to leave their kindred and go\ninto the forest. Their friends followed them and endeavored to induce\nthem to return, but the Ani-Ts[^a][']kah[)i], as they were called, were\ndetermined to go. Just before parting from their relatives at the\nedge of the forest, they turned to them and said, \"It is better for\nyou that we should go; but we will teach you songs, and some day\nwhen you are in want of food come out to the woods and sing these\nsongs and we shall appear and give you meat.\" Their friends, after\nlearning several songs from them, started back to their homes, and\nafter proceeding a short distance, turned around to take one last\nlook, but saw only a number of bears disappearing in the depths of\nthe forest. The songs which they learned are still sung by the hunter\nto attract the bears.\n\n[Footnote 1: To appear later with the collection of Cherokee myths.]\n\n[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXV\n\nFACSIMILE OF GAHUNI MANUSCRIPT.\n\nFormula for Did[`u][n]l[)e]ck[)i]. (Page 349.)]\n\nWhen Swimmer had finished the story he was asked if he knew these\nsongs. He replied that he did, but on being requested to sing one\nhe made some excuse and was silent. After some further efforts the\ninterpreter said it would be useless to press the matter then as there\nwere several other Indians present, but that to-morrow we should have\nhim alone with us and could then make another attempt.\n\nThe next day Swimmer was told that if he persisted in his refusal it\nwould be necessary to employ some one else, as it was unfair in him to\nfurnish incomplete information when he was paid to tell all he knew.\nHe replied that he was willing to tell anything in regard to stories\nand customs, but that these songs were a part of his secret knowledge\nand commanded a high price from the hunters, who sometimes paid as\nmuch as $5 for a single song, \"because you can't kill any bears or\ndeer unless you sing them.\"\n\nHe was told that the only object in asking about the songs was to put\nthem on record and preserve them, so that when he and the half dozen\nold men of the tribe were dead the world might be aware how much the\nCherokees had known. This appeal to his professional pride proved\neffectual, and when he was told that a great many similar songs had\nbeen sent to Washington by medicine men of other tribes, he promptly\ndeclared that he knew as much as any of them, and that he would give\nall the information in his possession, so that others might be able to\njudge for themselves who knew most. The only conditions he made were\nthat these secret matters should be heard by no one else but the\ninterpreter, and should not be discussed when other Indians were\npresent.\n\nAs soon as the other shamans learned what was going on they endeavored\nby various means to persuade him to stop talking, or failing in this,\nto damage his reputation by throwing out hints as to his honesty or\naccuracy of statement. Among other objections which they advanced\nwas one which, however incomprehensible to a white man, was perfectly\nintelligible to an Indian, viz: That when he had told everything this\ninformation would be taken to Washington and locked up there, and thus\nthey would be deprived of the knowledge. This objection was one of\nthe most difficult to overcome, as there was no line of argument with\nwhich to oppose it.\n\nThese reports worried Swimmer, who was extremely sensitive in regard\nto his reputation, and he became restive under the insinuations of\nhis rivals. Finally on coming to work one day he produced a book from\nunder his ragged coat as he entered the house, and said proudly:\n\"Look at that and now see if I don't know something.\" It was a small\nday-book of about 240 pages, procured originally from a white man, and\nwas about half filled with writing in the Cherokee characters. A brief\nexamination disclosed the fact that it contained just those matters\nthat had proved so difficult to procure. Here were prayers, songs,\nand prescriptions for the cure of all kinds of diseases--for chills,\nrheumatism, frostbites, wounds, bad dreams, and witchery; love charms,\nto gain the affections of a woman or to cause her to hate a detested\nrival; fishing charms, hunting charms--including the songs without\nwhich none could ever hope to kill any game; prayers to make the corn\ngrow, to frighten away storms, and to drive off witches; prayers for\nlong life, for safety among strangers, for acquiring influence in\ncouncil and success in the ball play. There were prayers to the Long\nMan, the Ancient White, the Great Whirlwind, the Yellow Rattlesnake,\nand to a hundred other gods of the Cherokee pantheon. It was in fact\nan Indian ritual and pharmacopoeia.\n\nAfter recovering in a measure from the astonishment produced by this\ndiscovery I inquired whether other shamans had such books. \"Yes,\"\nsaid Swimmer, \"we all have them.\" Here then was a clew to follow up. A\nbargain was made by which he was to have another blank book into which\nto copy the formulas, after which the original was bought. It is now\ndeposited in the library of the Bureau of Ethnology. The remainder of\nthe time until the return was occupied in getting an understanding of\nthe contents of the book.\n\n\nTHE GATIGWANASTI MANUSCRIPT.\n\nFurther inquiry elicited the names of several others who might be\nsupposed to have such papers. Before leaving a visit was paid to one\nof these, a young man named Wilnoti, whose father, Gatigwanasti, had\nbeen during his lifetime a prominent shaman, regarded as a man of\nsuperior intelligence. Wilnoti, who is a professing Christian, said\nthat his father had had such papers, and after some explanation from\nthe chief he consented to show them. He produced a box containing a\nlot of miscellaneous papers, testaments, and hymnbooks, all in the\nCherokee alphabet. Among them was his father's chief treasure, a\nmanuscript book containing 122 pages of foolscap size, completely\nfilled with formulas of the same kind as those contained in Swimmer's\nbook. There were also a large number of loose sheets, making in all\nnearly 200 foolscap pages of sacred formulas.\n\nOn offering to buy the papers, he replied that he wanted to keep them\nin order to learn and practice these things himself--thus showing\nhow thin was the veneer of Christianity, in his case at least. On\nrepresenting to him that in a few years the new conditions would\nrender such knowledge valueless with the younger generation, and that\neven if he retained the papers he would need some one else to explain\nthem to him, he again refused, saying that they might fall into the\nhands of Swimmer, who, he was determined, should never see his\nfather's papers. Thus the negotiations came to an end for the time.\n\n[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXVI\n\nFACSIMILE OF SWIMMER MANUSCRIPT.\n\nFormula for Dal[`a]ni ['U][n]nagei (Page 364.)]\n\nOn returning to the reservation in July, 1888, another effort was made\nto get possession of the Gatigwanasti manuscripts and any others of\nthe same kind which could be procured. By this time the Indians had\nhad several months to talk over the matter, and the idea had gradually\ndawned upon them that instead of taking their knowledge away from them\nand locking it up in a box, the intention was to preserve it to the\nworld and pay them for it at the same time. In addition the writer\ntook every opportunity to impress upon them the fact that he was\nacquainted with the secret knowledge of other tribes and perhaps could\ngive them as much as they gave. It was now much easier to approach\nthem, and on again visiting Wilnoti, in company with the interpreter,\nwho explained the matter fully to him, he finally consented to lend\nthe papers for a time, with the same condition that neither Swimmer\nnor anyone else but the chief and interpreter should see them, but\nhe still refused to sell them. However, this allowed the use of\nthe papers, and after repeated efforts during a period of several\nweeks, the matter ended in the purchase of the papers outright,\nwith unreserved permission to show them for copying or explanation\nto anybody who might be selected. Wilnoti was not of a mercenary\ndisposition, and after the first negotiations the chief difficulty was\nto overcome his objection to parting with his father's handwriting,\nbut it was an essential point to get the originals, and he was allowed\nto copy some of the more important formulas, as he found it utterly\nout of the question to copy the whole.\n\nThese papers of Gatigwanasti are the most valuable of the whole, and\namount to fully one-half the entire collection, about fifty pages\nconsisting of love charms. The formulas are beautifully written\nin bold Cherokee characters, and the directions and headings are\ngenerally explicit, bearing out the universal testimony that he was a\nman of unusual intelligence and ability, characteristics inherited by\nhis son, who, although a young man and speaking no English, is one of\nthe most progressive and thoroughly reliable men of the band.\n\n\nTHE GAHUNI MANUSCRIPT.\n\nThe next book procured was obtained from a woman named Ay[^a]sta, \"The\nSpoiler,\" and had been written by her husband, Gahuni, who died about\n30 years ago. The matter was not difficult to arrange, as she had\nalready been employed on several occasions, so that she understood the\npurpose of the work, besides which her son had been regularly engaged\nto copy and classify the manuscripts already procured. The book\nwas claimed as common property by Ay[^a]sta and her three sons, and\nnegotiations had to be carried on with each one, although in this\ninstance the cash amount involved was only half a dollar, in addition\nto another book into which to copy some family records and personal\nmemoranda. The book contains only eight formulas, but these are of\na character altogether unique, the directions especially throwing a\ncurious light on Indian beliefs. There had been several other formulas\nof the class called Y['][^u]['][n]w[)e]h[)i], to cause hatred between\nman and wife, but these had been torn out and destroyed by Ay[^a]sta\non the advice of an old shaman, in order that her sons might never\nlearn them. In referring to the matter she spoke in a whisper, and it\nwas evident enough that she had full faith in the deadly power of these\nspells.\n\nIn addition to the formulas the book contains about twenty pages of\nScripture extracts in the same handwriting, for Gahuni, like several\nothers of their shamans, combined the professions of Indian conjurer\nand Methodist preacher. After his death the book fell into the hands\nof the younger members of the family, who filled it with miscellaneous\nwritings and scribblings. Among other things there are about seventy\npages of what was intended to be a Cherokee-English pronouncing\ndictionary, probably written by the youngest son, already mentioned,\nwho has attended school, and who served for some time as copyist on\nthe formulas. This curious Indian production, of which only a few\ncolumns are filled out, consists of a list of simple English words\nand phrases, written in ordinary English script, followed by Cherokee\ncharacters intended to give the approximate pronunciation, together\nwith the corresponding word in the Cherokee language and characters.\nAs the language lacks a number of sounds which are of frequent\noccurrence in English, the attempts to indicate the pronunciation\nsometimes give amusing results. Thus we find: _Fox_ (English\nscript); _kw[^a]gis[)i][']_ (Cherokee characters); _ts[/u]`l[^u][']_\n(Cherokee characters). As the Cherokee language lacks the labial _f_\nand has no compound sound equivalent to our _x_, _kw[^a]gis[)i][']_ is\nas near as the Cherokee speaker can come to pronouncing our word _fox_.\nIn the same way \"bet\" becomes _w[)e]t[)i]_, and \"sheep\" is _s[/i]kw[)i]_,\nwhile \"if he has no dog\" appears in the disguise of _ikw[)i] h[^a]s[)i]\nn[^a] d[^a][']ga_.\n\n\nTHE IN[^A]LI MANUSCRIPT.\n\nIn the course of further inquiries in regard to the whereabouts\nof other manuscripts of this kind we heard a great deal about\nIn[^a][']l[)i], or \"Black Fox,\" who had died a few years before at an\nadvanced age, and who was universally admitted to have been one of\ntheir most able men and the most prominent literary character among\nthem, for from what has been said it must be sufficiently evident\nthat the Cherokees have their native literature and literary men. Like\nthose already mentioned, he was a full-blood Cherokee, speaking no\nEnglish, and in the course of a long lifetime he had filled almost\nevery position of honor among his people, including those of\ncouncilor, keeper of the townhouse records, Sunday-school leader,\nconjurer, officer in the Confederate service, and Methodist preacher,\nat last dying, as he was born, in the ancient faith of his forefathers.\n\n[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXVII\n\nFACSIMILE OF GATIGWANASTI MANUSCRIPT.\n\nYugwil[^u]['] formula. (Page 375.)]\n\nOn inquiring of his daughter she stated that her father had left a\ngreat many papers, most of which were still in her possession, and\non receiving from the interpreter an explanation of our purpose she\nreadily gave permission to examine and make selections from them on\ncondition that the matter should be kept secret from outsiders. A day\nwas appointed for visiting her, and on arriving we found her living in\na comfortable log house, built by In[^a]l[)i] himself, with her children\nand an ancient female relative, a decrepit old woman with snow-white\nhair and vacant countenance. This was the oldest woman of the tribe,\nand though now so feeble and childish, she had been a veritable savage\nin her young days, having carried a scalp in the scalp dance in the\nCreek war 75 years before.\n\nHaving placed chairs for us in the shade In[^a]l[)i]'s daughter brought\nout a small box filled with papers of various kinds, both Cherokee and\nEnglish. The work of examining these was a tedious business, as each\npaper had to be opened out and enough of it read to get the general\ndrift of the contents, after which the several classes were arranged\nin separate piles. While in the midst of this work she brought out\nanother box nearly as large as a small trunk, and on setting it down\nthere was revealed to the astonished gaze such a mass of material as\nit had not seemed possible could exist in the entire tribe.\n\nIn addition to papers of the sort already mentioned there were a\nnumber of letters in English from various officials and religious\norganizations, and addressed to \"Enola,\" to \"Rev. Black Fox,\" and to\n\"Black Fox, Esq,\" with a large number of war letters written to him\nby Cherokees who had enlisted in the Confederate service. These latter\nare all written in the Cherokee characters, in the usual gossipy style\ncommon among friends, and several of them contain important historic\nmaterial in regard to the movements of the two armies in East\nTennessee. Among other things was found his certificate as a Methodist\npreacher, dated in 1848. \"Know all men by these presents that Black\nFox (Cherokee) is hereby authorized to exercise his Gifts and Graces\nas a local preacher in M.E. Church South.\".\n\nThere was found a manuscript book in In[^a]l[)i]'s handwriting\ncontaining the records of the old council of Wolftown, of which he had\nbeen secretary for several years down to the beginning of the war. This\nalso contains some valuable materials.\n\nThere were also a number of miscellaneous books, papers, and pictures,\ntogether with various trinkets and a number of conjuring stones.\n\nIn fact the box was a regular curiosity shop, and it was with a\nfeeling akin, to despair that we viewed the piles of manuscript which\nhad to be waded through and classified. There was a day's hard work\nahead, and it was already past noon; but the woman was not done yet,\nand after rummaging about inside the house for a while longer she\nappeared with another armful of papers, which she emptied on top of\nthe others. This was the last straw; and finding it impossible to\nexamine in detail such a mass of material we contented ourselves\nwith picking out the sacred formulas and the two manuscript books\ncontaining the town-house records and scriptural quotations and\ndeparted.\n\nThe daughter of Black Fox agreed to fetch down the other papers in\na few days for further examination at our leisure; and she kept her\npromise, bringing with her at the same time a number of additional\nformulas which she had not been able to obtain before. A large number\nof letters and other papers were selected from the miscellaneous lot,\nand these, with the others obtained from her, are now deposited also\nwith the Bureau of Ethnology. Among other things found at this house\nwere several beads of the old shell wampum, of whose use the Cherokees\nhave now lost even the recollection. She knew only that they were\nvery old and different from the common beads, but she prized them as\ntalismans, and firmly refused to part with them.\n\n\nOTHER MANUSCRIPTS.\n\nSubsequently a few formulas were obtained from an old shaman named\nTsiskwa or \"Bird,\" but they were so carelessly written as to be almost\nworthless, and the old man who wrote them, being then on his dying\nbed, was unable to give much help in the matter. However, as he was\nanxious to tell what he knew an attempt was made to take down some\nformulas from his dictation. A few more were obtained in this way but\nthe results were not satisfactory and the experiment was abandoned.\nAbout the same time A`wani[']ta or \"Young Deer,\" one of their best\nherb doctors, was engaged to collect the various plants used in\nmedicine and describe their uses. While thus employed he wrote in a\nbook furnished him for the purpose a number of formulas used by him\nin his practice, giving at the same time a verbal explanation of the\ntheory and ceremonies. Among these was one for protection in battle,\nwhich had been used by himself and a number of other Cherokees in the\nlate war. Another doctor named Takwati[']h[)i] or \"Catawba Killer,\"\nwas afterward employed on the same work and furnished some additional\nformulas which he had had his son write down from his dictation,\nhe himself being unable to write. His knowledge was limited to the\npractice of a few specialties, but in regard to these his information\nwas detailed and accurate. There was one for bleeding with the cupping\nhorn. All these formulas obtained from Tsiskwa, A[']wanita, and\nTakwtihi are now in possession of the Bureau.\n\n\nTHE KAN[^A]HETA ANI-TSALAGI ETI.\n\nAmong the papers thus obtained was a large number which for various\nreasons it was found difficult to handle or file for preservation.\nMany of them had been written so long ago that the ink had almost\nfaded from the paper; others were written with lead pencil, so that in\nhandling them the characters soon became blurred and almost illegible;\na great many were written on scraps of paper of all shapes and sizes;\nand others again were full of omissions and doublets, due to the\ncarelessness of the writer, while many consisted simply of the prayer,\nwith nothing in the nature of a heading or prescription to show its\npurpose.\n\nUnder the circumstances it was deemed expedient to have a number\nof these formulas copied in more enduring form. For this purpose\nit was decided to engage the services of Ay[^a]sta's youngest son, an\nintelligent young man about nineteen years of age, who had attended\nschool long enough to obtain a fair acquaintance with English in\naddition to his intimate knowledge of Cherokee. He was also gifted\nwith a ready comprehension, and from his mother and uncle Tsiskwa had\nacquired some familiarity with many of the archaic expressions used in\nthe sacred formulas. He was commonly known as \"Will West,\" but signed\nhimself W.W. Long, Long being the translation of his father's name,\nG[^u]nahi[']ta. After being instructed as to how the work should be\ndone with reference to paragraphing, heading, etc., he was furnished a\nblank book of two hundred pages into which to copy such formulas as it\nseemed desirable to duplicate. He readily grasped the idea and in the\ncourse of about a month, working always under the writer's personal\nsupervision, succeeded in completely filling the book according to\nthe plan outlined. In addition to the duplicate formulas he wrote\ndown a number of dance and drinking songs, obtained originally from\nA`y[^u][n][']in[)i], with about thirty miscellaneous formulas obtained\nfrom various sources. The book thus prepared is modeled on the plan of\nan ordinary book, with headings, table of contents, and even with an\nilluminated title page devised by the aid of the interpreter according\nto the regular Cherokee idiomatic form, and is altogether a unique\nspecimen of Indian literary art. It contains in all two hundred and\nfifty-eight formulas and songs, which of course are native aboriginal\nproductions, although the mechanical arrangement was performed under\nthe direction of a white man. This book also, under its Cherokee\ntitle, _Kan[^a]he[']ta Ani-Tsa[']lag[)i] E[']t[)i]_ or \"Ancient Cherokee\nFormulas,\" is now in the library of the Bureau.\n\nThere is still a considerable quantity of such manuscript in the hands\nof one or two shamans with whom there was no chance for negotiating,\nbut an effort will be made to obtain possession of these on some\nfuture visit, should opportunity present. Those now in the Bureau\nlibrary comprised by far the greater portion of the whole quantity\nheld by the Indians, and as only a small portion of this was copied\nby the owners it can not be duplicated by any future collector.\n\n\nCHARACTER OF THE FORMULAS--THE CHEROKEE RELIGION.\n\nIt is impossible to overestimate the ethnologic importance of the\nmaterials thus obtained. They are invaluable as the genuine production\nof the Indian mind, setting forth in the clearest light the state of\nthe aboriginal religion before its contamination by contact with the\nwhites. To the psychologist and the student of myths they are equally\nprecious. In regard to their linguistic value we may quote the\nlanguage of Brinton, speaking of the sacred books of the Mayas,\nalready referred to:\n\n    Another value they have,... and it is one which will be\n    properly appreciated by any student of languages. They are,\n    by common consent of all competent authorities, the genuine\n    productions of native minds, cast in the idiomatic forms of\n    the native tongue by those born to its use. No matter how\n    fluent a foreigner becomes in a language not his own, he can\n    never use it as does one who has been familiar with it from\n    childhood. This general maxim is tenfold true when we apply\n    it to a European learning an American language. The flow of\n    thought, as exhibited in these two linguistic families, is\n    in such different directions that no amount of practice can\n    render one equally accurate in both. Hence the importance of\n    studying a tongue as it is employed by natives; and hence the\n    very high estimate I place on these \"Books of Chilan Balam\" as\n    linguistic material--an estimate much increased by the great\n    rarity of independent compositions in their own tongues by\n    members of the native races of this continent.[2]\n\n[Footnote 2: Brinton, D.G.: The books of Chilan Balam 10,\nPhiladelphia, n.d., (1882).]\n\nThe same author, in speaking of the internal evidences of authenticity\ncontained in the Popol Vuh, the sacred book of the Kich[/e]s, uses the\nfollowing words, which apply equally well to these Cherokee formulas:\n\n    To one familiar with native American myths, this one bears\n    undeniable marks of its aboriginal origin. Its frequent\n    puerilities and inanities, its generally low and coarse range\n    of thought and expression, its occasional loftiness of both,\n    its strange metaphors and the prominence of strictly heathen\n    names and potencies, bring it into unmistakable relationship\n    to the true native myth.[3]\n\n[Footnote 3: Brinton, D.G.: Names of the Gods in the Kich[/e] Myths,\nin Proc. Am. Philos. Soc., Philadelphia, 1881, vol. 19, p. 613.]\n\nThese formulas furnish a complete refutation of the assertion so\nfrequently made by ignorant and prejudiced writers that the Indian had\nno religion excepting what they are pleased to call the meaning less\nmummeries of the medicine man. This is the very reverse of the truth.\nThe Indian is essentially religious and contemplative, and it might\nalmost be said that every act of his life is regulated and determined\nby his religious belief. It matters not that some may call this\nsuperstition. The difference is only relative. The religion of\nto-day has developed from the cruder superstitions of yesterday, and\nChristianity itself is but an outgrowth and enlargement of the beliefs\nand ceremonies which have been preserved by the Indian in their more\nancient form. When we are willing to admit that the Indian has a\nreligion which he holds sacred, even though it be different from\nour own, we can then admire the consistency of the theory, the\nparticularity of the ceremonial and the beauty of the expression.\nSo far from being a jumble of crudities, there is a wonderful\ncompleteness about the whole system which is not surpassed even by the\nceremonial religions of the East. It is evident from a study of these\nformulas that the Cherokee Indian was a polytheist and that the spirit\nworld was to him only a shadowy counterpart of this. All his prayers\nwere for temporal and tangible blessings--for health, for long life,\nfor success in the chase, in fishing, in war and in love, for good\ncrops, for protection and for revenge. He had no Great Spirit, no\nhappy hunting ground, no heaven, no hell, and consequently death had\nfor him no terrors and he awaited the inevitable end with no anxiety\nas to the future. He was careful not to violate the rights of his\ntribesman or to do injury to his feelings, but there is nothing to\nshow that he had any idea whatever of what is called morality in the\nabstract.\n\nAs the medical formulas are first in number and importance it may be\nwell, for the better understanding of the theory involved, to give the\nCherokee account of\n\n\nTHE ORIGIN OF DISEASE AND MEDICINE.\n\nIn the old days quadrupeds, birds, fishes, and insects could all talk,\nand they and the human race lived together in peace and friendship.\nBut as time went on the people increased so rapidly that their\nsettlements spread over the whole earth and the poor animals found\nthemselves beginning to be cramped for room. This was bad enough,\nbut to add to their misfortunes man invented bows, knives, blowguns,\nspears, and hooks, and began to slaughter the larger animals, birds\nand fishes for the sake of their flesh or their skins, while the\nsmaller creatures, such as the frogs and worms, were crushed and\ntrodden upon without mercy, out of pure carelessness or contempt. In\nthis state of affairs the animals resolved to consult upon measures\nfor their common safety.\n\nThe bears were the first to meet in council in their townhouse in\nKuwa[']h[)i], the \"Mulberry Place,\"[4] and the old White Bear chief\npresided. After each in turn had made complaint against the way in\nwhich man killed their friends, devoured their flesh and used their\nskins for his own adornment, it was unanimously decided to begin war\nat once against the human race. Some one asked what weapons man used\nto accomplish their destruction. \"Bows and arrows, of course,\" cried\nall the bears in chorus. \"And what are they made of?\" was the next\nquestion. \"The bow of wood and the string of our own entrails,\"\nreplied one of the bears. It was then proposed that they make a bow\nand some arrows and see if they could not turn man's weapons against\nhimself. So one bear got a nice piece of locust wood and another\nsacrificed himself for the good of the rest in order to furnish a\npiece of his entrails for the string. But when everything was ready\nand the first bear stepped up to make the trial it was found that\nin letting the arrow fly after drawing back the bow, his long claws\ncaught the string and spoiled the shot. This was annoying, but another\nsuggested that he could overcome the difficulty by cutting his claws,\nwhich was accordingly done, and on a second trial it was found that\nthe arrow went straight to the mark. But here the chief, the old White\nBear, interposed and said that it was necessary that they should have\nlong claws in order to be able to climb trees. \"One of us has already\ndied to furnish the bowstring, and if we now cut off our claws we\nshall all have to starve together. It is better to trust to the teeth\nand claws which nature has given us, for it is evident that man's\nweapons were not intended for us.\"\n\n[Footnote 4: One of the High peaks of the Smoky Mountains, on the\nTennessee line, near Clingman's Dome.]\n\nNo one could suggest any better plan, so the old chief dismissed the\ncouncil and the bears dispersed to their forest haunts without having\nconcerted any means for preventing the increase of the human race. Had\nthe result of the council been otherwise, we should now be at war with\nthe bears, but as it is the hunter does not even ask the bear's pardon\nwhen he kills one.\n\nThe deer next held a council under their chief, the Little Deer, and\nafter some deliberation resolved to inflict rheumatism upon every\nhunter who should kill one of their number, unless he took care to ask\ntheir pardon for the offense. They sent notice of their decision to\nthe nearest settlement of Indians and told them at the same time how\nto make propitiation when necessity forced them to kill one of the\ndeer tribe. Now, whenever the hunter brings down a deer, the Little\nDeer, who is swift as the wind and can not be wounded, runs quickly up\nto the spot and bending over the blood stains asks the spirit of the\ndeer if it has heard the prayer of the hunter for pardon. If the reply\nbe \"Yes\" all is well and the Little Deer goes on his way, but if the\nreply be in the negative he follows on the trail of the hunter, guided\nby the drops of blood on the ground, until he arrives at the cabin in\nthe settlement, when the Little Deer enters invisibly and strikes\nthe neglectful hunter with rheumatism, so that he is rendered on the\ninstant a helpless cripple. No hunter who has regard for his health\never fails to ask pardon of the deer for killing it, although some\nwho have not learned the proper formula may attempt to turn aside the\nLittle Deer from his pursuit by building a fire behind them in the\ntrail.\n\nNext came the fishes and reptiles, who had their own grievances\nagainst humanity. They held a joint council and determined to make\ntheir victims dream of snakes twining about them in slimy folds and\nblowing their fetid breath in their faces, or to make them dream of\neating raw or decaying fish, so that they would lose appetite, sicken,\nand die. Thus it is that snake and fish dreams are accounted for.\n\nFinally the birds, insects, and smaller animals came together for a\nlike purpose, and the Grubworm presided over the deliberations. It\nwas decided that each in turn should express an opinion and then vote\non the question as to whether or not man should be deemed guilty.\nSeven votes were to be sufficient to condemn him. One after another\ndenounced man's cruelty and injustice toward the other animals and\nvoted in favor of his death. The Frog (wal[^a][']s[)i]) spoke first\nand said: \"We must do something to check the increase of the race or\npeople will become so numerous that we shall be crowded from off the\nearth. See how man has kicked me about because I'm ugly, as he says,\nuntil my back is covered with sores;\" and here he showed the spots\non his skin. Next came the Bird (tsi[']skwa; no particular species is\nindicated), who condemned man because \"he burns my feet off,\" alluding\nto the way in which the hunter barbecues birds by impaling them on a\nstick set over the fire, so that their feathers and tender feet are\nsinged and burned. Others followed in the same strain. The Ground\nSquirrel alone ventured to say a word in behalf of man, who seldom\nhurt him because he was so small; but this so enraged the others that\nthey fell upon the Ground Squirrel and tore him with their teeth and\nclaws, and the stripes remain on his back to this day.\n\nThe assembly then began to devise and name various diseases, one after\nanother, and had not their invention finally failed them not one of\nthe human race would have been able to survive. The Grubworm in his\nplace of honor hailed each new malady with delight, until at last they\nhad reached the end of the list, when some one suggested that it be\narranged so that menstruation should sometimes prove fatal to woman.\nOn this he rose up in his place and cried: \"Wata['][n] Thanks! I'm\nglad some of them will die, for they are getting so thick that they\ntread on me.\" He fairly shook with joy at the thought, so that he fell\nover backward and could not get on his feet again, but had to wriggle\noff on his back, as the Grubworm has done ever since.\n\nWhen the plants, who were friendly to man, heard what had been done by\nthe animals, they determined to defeat their evil designs. Each tree,\nshrub, and herb, down, even to the grasses and mosses, agreed to\nfurnish a remedy for some one of the diseases named, and each said: \"I\nshall appear to help man when he calls upon me in his need.\" Thus did\nmedicine originate, and the plants, every one of which has its use if\nwe only knew it, furnish the antidote to counteract the evil wrought\nby the revengeful animals. When the doctor is in doubt what treatment\nto apply for the relief of a patient, the spirit of the plant suggests\nto him the proper remedy.\n\n\nTHEORY OF DISEASE--ANIMALS, GHOSTS, WITCHES.\n\nSuch is the belief upon which their medical practice is based, and\nwhatever we may think of the theory it must be admitted that the\npractice is consistent in all its details with the views set forth\nin the myth. Like most primitive people the Cherokees believe that\ndisease and death are not natural, but are due to the evil influence\nof animal spirits, ghosts, or witches. Haywood, writing in 1823,\nstates on the authority of two intelligent residents of the Cherokee\nnation:\n\n    In ancient times the Cherokees had no conception of anyone\n    dying a natural death. They universally ascribed the death of\n    those who perished by disease to the intervention or agency of\n    evil spirits and witches and conjurers who had connection with\n    the Shina (Anisgi[']na) or evil spirits.... A person dying by\n    disease and charging his death to have been procured by means\n    of witchcraft or spirits, by any other person, consigns that\n    person to inevitable death. They profess to believe that their\n    conjurations have no effect upon white men.[5]\n\n[Footnote 5: Haywood, John: Natural and Aboriginal History of East\nTennessee, 267-8, Nashville, 1823.]\n\nOn the authority of one of the same informants, he also mentions\nthe veneration which \"their physicians have for the numbers four and\nseven, who say that after man was placed upon the earth four and seven\nnights were instituted for the cure of diseases in the human body and\nthe seventh night as the limit for female impurity.\"[6]\n\n[Footnote 6: Ibid., p. 281.]\n\nViewed from a scientific standpoint, their theory and diagnosis\nare entirely wrong, and consequently we can hardly expect their\ntherapeutic system to be correct. As the learned Doctor Berendt\nstates, after an exhaustive study of the medical books of the Mayas,\nthe scientific value of their remedies is \"next to nothing.\" It must\nbe admitted that many of the plants used in their medical practice\npossess real curative properties, but it is equally true that many\nothers held in as high estimation are inert. It seems probable that in\nthe beginning the various herbs and other plants were regarded as so\nmany fetiches and were selected from some fancied connection with the\ndisease animal, according to the idea known to modern folklorists as\nthe doctrine of signatures. Thus at the present day the doctor puts\ninto the decoction intended as a vermifuge some of the red fleshy\nstalks of the common purslane or chickweed (Portulaca oleracea),\nbecause these stalks somewhat resemble worms and consequently must\nhave some occult influence over worms. Here the chickweed is a fetich\nprecisely as is the flint arrow head which is put into the same\ndecoction, in order that in the same mysterious manner its sharp\ncutting qualities may be communicated to the liquid and enable it to\ncut the worms into pieces. In like manner, biliousness is called by\nthe Cherokees dal[^a][']n[)i] or \"yellow,\" because the most apparent\nsymptom of the disease is the vomiting by the patient of the yellow\nbile, and hence the doctor selects for the decoction four different\nherbs, each of which is also called dal[^a]n[)i], because of the color\nof the root, stalk, or flower. The same idea is carried out in the tabu\nwhich generally accompanies the treatment. Thus a scrofulous patient\nmust abstain from eating the meat of a turkey, because the fleshy\ndewlap which depends from its throat somewhat resembles an inflamed\nscrofulous eruption. On killing a deer the hunter always makes an\nincision in the hind quarter and removes the hamstring, because this\ntendon, when severed, draws up into the flesh; ergo, any one who\nshould unfortunately partake of the hamstring would find his limbs\ndraw up in the same manner.\n\nThere can be no doubt that in course of time a haphazard use of\nplants would naturally lead to the discovery that certain herbs are\nefficacious in certain combinations of symptoms. These plants would\nthus come into more frequent use and finally would obtain general\nrecognition in the Indian materia medica. By such a process of\nevolution an empiric system of medicine has grown up among the\nCherokees, by which they are able to treat some classes of ailments\nwith some degree of success, although without any intelligent idea\nof the process involved. It must be remembered that our own medical\nsystem has its remote origin in the same mythic conception of disease,\nand that within two hundred years judicial courts have condemned\nwomen to be burned to death for producing sickness by spells and\nincantations, while even at the present day our faith-cure professors\nreap their richest harvest among people commonly supposed to belong\nto the intelligent classes. In the treatment of wounds the Cherokee\ndoctors exhibit a considerable degree of skill, but as far as any\ninternal ailment is concerned the average farmer's wife is worth all\nthe doctors in the whole tribe.\n\nThe faith of the patient has much to do with his recovery, for the\nIndian has the same implicit confidence in the shaman that a child has\nin a more intelligent physician. The ceremonies and prayers are well\ncalculated to inspire this feeling, and the effect thus produced\nupon the mind of the sick man undoubtedly reacts favorably upon his\nphysical organization.\n\nThe following list of twenty plants used in Cherokee practice will\ngive a better idea of the extent of their medical knowledge than\ncould be conveyed by a lengthy dissertation. The names are given\nin the order in which they occur in the botanic notebook filled on\nthe reservation, excluding names of food plants and species not\nidentified, so that no attempt has been made to select in accordance\nwith a preconceived theory. Following the name of each plant are\ngiven its uses as described by the Indian doctors, together with its\nproperties as set forth in the United States Dispensatory, one of the\nleading pharmacopoeias in use in this country.[7] For the benefit\nof those not versed in medical phraseology it may be stated that\naperient, cathartic, and deobstruent are terms applied to medicines\nintended to open or purge the bowels, a diuretic has the property of\nexciting the flow of urine, a diaphoretic excites perspiration, and\na demulcent protects or soothes irritated tissues, while haemoptysis\ndenotes a peculiar variety of blood-spitting and aphthous is an\nadjective applied to ulcerations in the mouth.\n\n[Footnote 7: Wood, T.B., and Bache, F.: Dispensatory of the United\nStates of America, 14th ed., Philadelphia, 1877.]\n\n\nSELECTED LIST OF PLANTS USED.\n\n1. UNASTE[']TSTIY[^U]=\"very small root\"--Aristolochia\nserpentaria--Virginia or black snakeroot: Decoction of root blown upon\npatient for fever and feverish headache, and drunk for coughs; root\nchewed and spit upon wound to cure snake bites; bruised root placed\nin hollow tooth for toothache, and held against nose made sore by\nconstant blowing in colds. Dispensatory: \"A stimulant tonic, acting\nalso as a diaphoretic or diuretic, according to the mode of its\napplication; * * * also been highly recommended in intermittent\nfevers, and though itself generally inadequate to the cure often\nproves serviceable as an adjunct to Peruvian bark or sulphate of\nquinia.\" Also used for typhous diseases, in dyspepsia, as a gargle\nfor sore throat, as a mild stimulant in typhoid fevers, and to promote\neruptions. The genus derives its scientific name from its supposed\nefficacy in promoting menstrual discharge, and some species have\nacquired the \"reputation of antidotes for the bites of serpents.\"\n\n2. UNISTIL['][^U][n]IST[^I][8]=\"they stick on\"--Cynoglossum\nMorrisoni--Beggar lice: Decoction of root or top drunk for kidney\ntroubles; bruised root used with bear oil as an ointment for cancer;\nforgetful persons drink a decoction of this plant, and probably also\nof other similar bur plants, from an idea that the sticking qualities\nof the burs will thus be imparted to the memory. From a similar\nconnection of ideas the root is also used in the preparation of love\ncharms. Dispensatory: Not named. C. officinale \"has been used as\na demulcent and sedative in coughs, catarrh, spitting of blood,\ndysentery, and diarrhea, and has been also applied externally in\nburns, ulcers, scrofulous tumors and goiter.\"\n\n[Footnote 8: The Cherokee plant names here given are generic names,\nwhich are the names commonly used. In many cases the same name is\napplied to several species and it is only when it is necessary to\ndistinguish between them that the Indians use what might be called\nspecific names. Even then the descriptive term used serves to\ndistinguish only the particular plants under discussion and the\nintroduction of another variety bearing the same generic name would\nnecessitate a new classification of species on a different basis,\nwhile hardly any two individuals would classify the species by the\nsame characteristics.]\n\n3. [^U][n]NAG[/E]I=\"black\"--Cassia Marilandica--Wild senna: Root bruised\nand moistened with water for poulticing sores; decoction drunk for fever\nand for a disease also called [^u][n]nage[']i, or \"black\" (same name\nas plant), in which the hands and eye sockets are said to turn black;\nalso for a disease described as similar to [^u][n]nagei, but more\ndangerous, in which the eye sockets become black, while black spots\nappear on the arms, legs, and over the ribs on one side of the body,\naccompanied by partial paralysis, and resulting in death should the\nblack spots appear also on the other side. Dispensatory: Described as\n\"an efficient and safe cathartic, * * * most conveniently given in the\nform of infusion.\"\n\n4. K[^A]SD['][/U]TA=\"simulating ashes,\" so called on account of the\nappearance of the leaves--Gnaphalium decurrens--Life everlasting:\nDecoction drunk for colds; also used in the sweat bath for various\ndiseases and considered one of their most valuable medical plants.\nDispensatory: Not named. Decoctions of two other species of this genus\nare mentioned as used by country people for chest and bowel diseases,\nand for hemorrhages, bruises, ulcers, etc., although \"probably\npossessing little medicinal virtue.\"\n\n5. ALTSA[']STI=\"a wreath for the head\"--Vicia Caroliniana--Vetch:\nDecoction drunk for dyspepsia and pains in the back, and rubbed on\nstomach for cramp; also rubbed on ball-players after scratching, to\nrender their muscles tough, and used in the same way after scratching\nin the disease referred to under [^u][n]nagei, in which one side becomes\nblack in spots, with partial paralysis; also used in same manner in\ndecoction with K[^a]sduta for rheumatism; considered one of their most\nvaluable medicinal herbs. Dispensatory: Not named.\n\n6. DISTAI[']Y[)I]=\"they (the roots) are tough\"--Tephrosia\nVirginiana--Catgut, Turkey Pea, Goat's Rue, or Devil's Shoestrings:\nDecoction drunk for lassitude. Women wash their hair in decoction of\nits roots to prevent its breaking or falling out, because these roots\nare very tough and hard to break; from the same idea ball-players\nrub the decoction on their limbs after scratching, to toughen them.\nDispensatory: Described as a cathartic with roots tonic and aperient.\n\n7. U[']GA-ATASGI[']SK[)I]=\"the pus oozes out\"--Euphorbia\nhypericifolia--Milkweed: Juice rubbed on for skin eruptions,\nespecially on children's heads; also used as a purgative; decoction\ndrunk for gonorrhoea and similar diseases in both sexes, and held in\nhigh estimation for this purpose; juice used as an ointment for sores\nand for sore nipples, and in connection with other herbs for cancer.\nDispensatory: The juice of all of the genus has the property of\n\"powerfully irritating the skin when applied to it,\" while nearly all\nare powerful emetics and cathartics. This species \"has been highly\ncommended as a remedy in dysentery after due depletion, diarrhea,\nmenorrhagia, and leucorrhea.\"\n\n8. G[^U][']N[)I]GWAL[)I][']SK[)I]=\"It becomes discolored when\nbruised\"--Scutellaria lateriflora--Skullcap. The name refers to\nthe red juice which comes out of the stalk when bruised or chewed.\nA decoction of the four varieties of G[^u]nigwal[)i][']sk[)i]--S.\nlateriflora, S. pilosa, Hypericum corymbosum, and Stylosanthes\nelatior--is drunk to promote menstruation, and the same decoction is\nalso drunk and used as a wash to counteract the ill effects of eating\nfood prepared by a woman in the menstrual condition, or when such a\nwoman by chance comes into a sick room or a house under the tabu; also\ndrunk for diarrhea and used with other herbs in decoction for breast\npains. Dispensatory: This plant \"produces no very obvious effects,\"\nbut some doctors regard it as possessed of nervine, antispasmodic and\ntonic properties. None of the other three species are named.\n\n9. K[^A][']GA SK[^U]['][n]TAG[)I]=\"crow shin\"--Adiantum\npedatum--Maidenhair Fern: Used either in decoction or poultice for\nrheumatism and chills, generally in connection with some other fern.\nThe doctors explain that the fronds of the different varieties of fern\nare curled up in the young plant, but unroll and straighten out as it\ngrows, and consequently a decoction of ferns causes the contracted muscles\nof the rheumatic patient to unbend and straighten out in like manner.\nIt is also used in decoction for fever. Dispensatory: The leaves \"have\nbeen supposed to be useful in chronic catarrh and other pectoral\naffections.\"\n\n10. ANDA[']NKALAGI[']SK[)I]=\"it removes things from the\ngums\"--Geranium maculatum--Wild Alum, Cranesbill: Used in decoction\nwith Y[^a]n[^u] Unihye[']st[)i] (Vitis cordifolia) to wash the mouths\nof children in thrush; also used alone for the same purpose by blowing\nthe chewed fiber into the mouth. Dispensatory: \"One of our best\nindigenous astringents. * * * Diarrhea, chronic dysentery, cholora\ninfantum in the latter stages, and the various hemorrhages are the\nforms of disease in which it is most commonly used.\" Also valuable\nas \"an application to indolent ulcers, an injection in gleet\nand leucorrhea, a gargle in relaxation of the uvula and aphthous\nulcerations of the throat.\" The other plant sometimes used with it is\nnot mentioned.\n\n11. [^U]['][n]L[)E] UK[)I][']LT[)I]=\"the locust frequents it\"--Gillenia\ntrifoliata--Indian Physic. Two doctors state that it is good as a tea\nfor bowel complaints, with fever and yellow vomit; but another says\nthat it is poisonous and that no decoction is ever drunk, but that the\nbeaten root is a good poultice for swellings. Dispensatory: \"Gillenia\nis a mild and efficient emetic, and like most substances belonging to\nthe same class occasionally acts upon the bowels. In very small doses\nit has been thought to be tonic.\"\n\n12. SKWA[']L[)I]=Hepatica acutiloba--Liverwort, Heartleaf: Used for\ncoughs either in tea or by chewing root. Those who dream of snakes\ndrink a decoction of this herb and I[']nat[^u] Ga[']n`ka==\"snake tongue\"\n(Camptosorus rhizophyllus or Walking Fern) to produce vomiting, after\nwhich the dreams do not return. The traders buy large quantities of\nliverwort from the Cherokees, who may thus have learned to esteem it\nmore highly than they otherwise would. The appearance of the other\nplant, Camptosorus rhizophyllus, has evidently determined its Cherokee\nname and the use to which it is applied. Dispensatory: \"Liverwort is a\nvery mild demulcent tonic and astringent, supposed by some to possess\ndiuretic and deobstruent virtues. It was formerly used in Europe\nin various complaints, especially chronic hepatic affections, but\nhas fallen into entire neglect. In this country, some years since,\nit acquired considerable reputation, which, however, it has not\nmaintained as a remedy in haemoptysis and chronic coughs.\" The other\nplant is not named.\n\n13. DA[']YEW[^U]=\"it sews itself up,\" because the leaves are said to grow\ntogether again when torn--Cacalia atriplicifolia--Tassel Flower: Held\nin great repute as a poultice for cuts, bruises, and cancer, to draw\nout the blood or poisonous matter. The bruised leaf is bound over the\nspot and frequently removed. The dry powdered leaf was formerly used\nto sprinkle over food like salt. Dispensatory: Not named.\n\n14. A[']TAL[)I] K[^U]L[)I][']=\"it climbs the mountain.\"--Aralia\nquinquefolia--Ginseng or \"Sang:\" Decoction of root drunk for headache,\ncramps, etc., and for female troubles; chewed root blown on spot for\npains in the side. The Cherokees sell large quantities of sang to\nthe traders for 50 cents per pound, nearly equivalent there to two\ndays' wages, a fact which has doubtless increased their idea of its\nimportance. Dispensatory: \"The extraordinary medical virtues formerly\nascribed to ginseng had no other existence than in the imagination of\nthe Chinese. It is little more than a demulcent, and in this country\nis not employed as a medicine.\" The Chinese name, ginseng, is said to\nrefer to the fancied resemblance of the root to a human figure, while\nin the Cherokee formulas it is addressed as the \"great man\" or \"little\nman,\" and this resemblance no doubt has much to do with the estimation\nin which it is held by both peoples.\n\n15. [^U][']TSAT[)I] UWADS[)I]SKA=\"fish scales,\" from shape of\nleaves--Thalictrum anemonoides--Meadow Rue: Decoction of root drunk\nfor diarrhea with vomiting. Dispensatory: Not named.\n\n16. K[']KW[)E] ULASU[']LA=\"partridge moccasin\"--Cypripedium\nparviflorum--Lady-slipper: Decoction of root used for worms in\nchildren. In the liquid are placed some stalks of the common chickweed\nor purslane (Cerastium vulgatum) which, from the appearance of its\nred fleshy stalks, is supposed to have some connection with worms.\nDispensatory: Described as \"a gentle nervous stimulant\" useful in\ndiseases in which the nerves are especially affected. The other herb\nis not named.\n\n17. A[']HAW[)I]['] AK[)A][']T[)A][']=\"deer eye,\" from the appearance\nof the flower--Rudbeckia fulgida--Cone Flower: Decoction of root drunk\nfor flux and for some private diseases; also used as a wash for snake\nbites and swellings caused by (mythic) tsg[^a]ya or worms; also dropped\ninto weak or inflamed eyes. This last is probably from the supposed\nconnection between the eye and the flower resembling the eye.\nDispensatory: Not named.\n\n18. UT[)I]STUG[)I][']=Polygonatum multiflorum latifolium--Solomon's\nSeal: Root heated and bruised and applied as a poultice to remove\nan ulcerating swelling called tu[']st[)i]['], resembling a boil or\ncarbuncle. Dispensatory: \"This species acts like P. uniflorum, which\nis said to be emetic. In former times it was used externally in\nbruises, especially those about the eyes, in tumors, wounds, and\ncutaneous eruptions and was highly esteemed as a cosmetic. At present\nit is not employed, though recommended by Hermann as a good remedy\nin gout and rheumatism.\" This species in decoction has been found\nto produce \"nausea, a cathartic effect and either diaphoresis\nor diuresis,\" and is useful \"as an internal remedy in piles, and\nexternally in the form of decoction, in the affection of the skin\nresulting from the poisonous exhalations of certain plants.\"\n\n19. [)A]M[)A]DITA`T['I]=\"water dipper,\" because water can be sucked up\nthrough its hollow stalk--Eupatorium purpureum--Queen of the Meadow,\nGravel Root: Root used in decoction with a somewhat similar plant\ncalled [)A]m[)a]dit[/a][']t[)i] [^u][']tanu, or \"large water dipper\"\n(not identified) for difficult urination. Dispensatory: \"Said to operate\nas a diuretic. Its vulgar name of gravel root indicates the popular\nestimation of its virtues.\" The genus is described as tonic,\ndiaphoretic, and in large doses emetic and aperient.\n\n20. Y[^A]NA UTS[)E]STA=\"the bear lies on it\"--Aspidium\nacrostichoides--Shield Fern: Root decoction drunk to produce vomiting,\nand also used to rub on the skin, after scratching, for rheumatism--in\nboth cases some other plant is added to the decoction; the\nwarm decoction is also held in the mouth to relieve toothache.\nDispensatory: Not named.\n\nThe results obtained from a careful study of this list may be\nsummarized as follows: Of the twenty plants described as used by the\nCherokees, seven (Nos. 2, 4, 5, 13, 15, 17, and 20) are not noticed\nin the Dispensatory even in the list of plants sometimes used although\nregarded as not officinal. It is possible that one or two of these\nseven plants have medical properties, but this can hardly be true of\na larger number unless we are disposed to believe that the Indians are\nbetter informed in this regard than the best educated white physicians\nin the country. Two of these seven plants, however (Nos. 2 and 4),\nbelong to genera which seem to have some of the properties ascribed\nby the Indians to the species. Five others of the list (Nos. 8, 9,\n11, 14, and 16) are used for entirely wrong purposes, taking the\nDispensatory as authority, and three of these are evidently used on\naccount of some fancied connection between the plant and the disease,\naccording to the doctrine of signatures. Three of the remainder (Nos.\n1, 3, and 6) may be classed as uncertain in their properties, that is,\nwhile the plants themselves seem to possess some medical value, the\nIndian mode of application is so far at variance with recognized\nmethods, or their own statements are so vague and conflicting, that\nit is doubtful whether any good can result from the use of the herbs.\nThus the Unaste[']tstiy[^u], or Virginia Snakeroot, is stated by the\nDispensatory to have several uses, and among other things is said to\nhave been highly recommended in intermittent fevers, although alone\nit is \"generally inadequate to the cure.\" Though not expressly stated,\nthe natural inference is that it must be applied internally, but the\nCherokee doctor, while he also uses it for fever, takes the decoction\nin his mouth and blows it over the head and shoulders of the patient.\nAnother of these, the Distai[']y[)i], or Turkey Pea, is described in\nthe Dispensatory as having roots tonic and aperient. The Cherokees\ndrink a decoction of the roots for a feeling of weakness and languor,\nfrom which it might be supposed that they understood the tonic\nproperties of the plant had not the same decoction been used by the\nwomen as a hair wash, and by the ball players to bathe their limbs,\nunder the impression that the toughness of the roots would thus be\ncommunicated to the hair or muscles. From this fact and from the name\nof the plant, which means at once hard, tough, or strong, it is quite\nprobable that its roots are believed to give strength to the patient\nsolely because they themselves are so strong and not because they\nhave been proved to be really efficacious. The remaining five plants\nhave generally pronounced medicinal qualities, and are used by\nthe Cherokees for the very purposes for which, according to the\nDispensatory, they are best adapted; so that we must admit that so\nmuch of their practice is correct, however false the reasoning by\nwhich they have arrived at this result.\n\n\nMEDICAL PRACTICE.\n\nTaking the Dispensatory as the standard, and assuming that this list\nis a fair epitome of what the Cherokees know concerning the medical\nproperties of plants, we find that five plants, or 25 per cent of\nthe whole number, are correctly used; twelve, or 60 per cent, are\npresumably either worthless or incorrectly used, and three plants, or\n15 per cent, are so used that it is difficult to say whether they are\nof any benefit or not. Granting that two of these three produce good\nresults as used by the Indians, we should have 35 per cent, or about\none-third of the whole, as the proportion actually possessing medical\nvirtues, while the remaining two-thirds are inert, if not positively\ninjurious. It is not probable that a larger number of examples would\nchange the proportion to any appreciable extent. A number of herbs\nused in connection with these principal plants may probably be set\ndown as worthless, inasmuch as they are not named in the Dispensatory.\n\nThe results here arrived at will doubtless be a surprise to those\npersons who hold that an Indian must necessarily be a good doctor,\nand that the medicine man or conjurer, with his theories of ghosts,\nwitches, and revengeful animals, knows more about the properties\nof plants and the cure of disease than does the trained botanist\nor physician who has devoted a lifetime of study to the patient\ninvestigation of his specialty, with all the accumulated information\ncontained in the works of his predecessors to build upon, and with\nall the light thrown upon his pathway by the discoveries of modern\nscience. It is absurd to suppose that the savage, a child in\nintellect, has reached a higher development in any branch of science\nthan has been attained by the civilized man, the product of long ages\nof intellectual growth. It would be as unreasonable to suppose that\nthe Indian could be entirely ignorant of the medicinal properties\nof plants, living as he did in the open air in close communion with\nnature; but neither in accuracy nor extent can his knowledge be\ncompared for a moment with that of the trained student working upon\nscientific principles.\n\nCherokee medicine is an empiric development of the fetich idea. For\na disease caused by the rabbit the antidote must be a plant called\n\"rabbit's food,\" \"rabbit's ear,\" or \"rabbit's tail;\" for snake dreams\nthe plant used is \"snake's tooth;\" for worms a plant resembling a worm\nin appearance, and for inflamed eyes a flower having the appearance\nand name of \"deer's eye.\" A yellow root must be good when the patient\nvomits yellow bile, and a black one when dark circles come about his\neyes, and in each case the disease and the plant alike are named from\nthe color. A decoction of burs must be a cure for forgetfulness, for\nthere is nothing else that will stick like a bur; and a decoction of\nthe wiry roots of the \"devil's shoestrings\" must be an efficacious\nwash to toughen the ballplayer's muscles, for they are almost strong\nenough to stop the plowshare in the furrow. It must be evident that\nunder such a system the failures must far outnumber the cures, yet it\nis not so long since half our own medical practice was based upon the\nsame idea of correspondences, for the mediaeval physicians taught that\n_similia similibus curantur_, and have we not all heard that \"the hair\nof the dog will cure the bite?\"\n\nTheir ignorance of the true medical principles involved is shown by\nthe regulations prescribed for the patient. With the exception of the\nfasting, no sanitary precautions are taken to aid in the recovery of\nthe sick man or to contribute to his comfort. Even the fasting is as\nmuch religious as sanative, for in most cases where it is prescribed\nthe doctor also must abstain from food until sunset, just as in the\nCatholic church both priest and communicants remain fasting from\nmidnight until after the celebration of the divine mysteries. As the\nIndian cuisine is extremely limited, no delicate or appetizing dishes\nare prepared for the patient, who partakes of the same heavy, sodden\ncornmeal dumplings and bean bread which form his principal food in\nhealth. In most cases certain kinds of food are prohibited, such as\nsquirrel meat, fish, turkey, etc.; but the reason is not that such\nfood is considered deleterious to health, as we understand it, but\nbecause of some fanciful connection with the disease spirit. Thus if\nsquirrels have caused the illness the patient must not eat squirrel\nmeat. If the disease be rheumatism, he must not eat the leg of any\nanimal, because the limbs are generally the seat of this malady. Lye,\nsalt, and hot food are always forbidden when there is any prohibition\nat all; but here again, in nine cases out of ten, the regulation,\ninstead of being beneficial, serves only to add to his discomfort.\nLye enters into almost all the food preparations of the Cherokees, the\nalkaline potash taking the place of salt, which is seldom used among\nthem, having been introduced by the whites. Their bean and chestnut\nbread, cornmeal dumplings, hominy, and gruel are all boiled in a pot,\nall contain lye, and are all, excepting the last, served up hot from\nthe fire. When cold their bread is about as hard and tasteless as a\nlump of yesterday's dough, and to condemn a sick man to a diet of such\ndyspeptic food, eaten cold without even a pinch of salt to give it a\nrelish, would seem to be sufficient to kill him without any further\naid from the doctor. The salt or lye so strictly prohibited is really\na tonic and appetizer, and in many diseases acts with curative effect.\nSo much for the health regimen.\n\nIn serious cases the patient is secluded and no strangers are allowed\nto enter the house. On first thought this would appear to be a genuine\nsanitary precaution for the purpose of securing rest and quiet to the\nsick man. Such, however, is not the case. The necessity for quiet has\nprobably never occurred to the Cherokee doctor, and this regulation is\nintended simply to prevent any direct or indirect contact with a woman\nin a pregnant or menstrual condition. Among all primitive nations,\nincluding the ancient Hebrews, we find an elaborate code of rules\nin regard to the conduct and treatment of women on arriving at the\nage of puberty, during pregnancy and the menstrual periods, and at\nchildbirth. Among the Cherokees the presence of a woman under any of\nthese conditions, or even the presence of any one who has come from\na house where such a woman resides, is considered to neutralize all\nthe effects of the doctor's treatment. For this reason all women,\nexcepting those of the household, are excluded. A man is forbidden to\nenter, because he may have had intercourse with a tabued woman, or may\nhave come in contact with her in some other way; and children also\nare shut out, because they may have come from a cabin where dwells a\nwoman subject to exclusion. What is supposed to be the effect of the\npresence of a menstrual woman in the family of the patient is not\nclear; but judging from analogous customs in other tribes and from\nrules still enforced among the Cherokees, notwithstanding their long\ncontact with the whites, it seems probable that in former times the\npatient was removed to a smaller house or temporary bark lodge built\nfor his accommodation whenever the tabu as to women was prescribed\nby the doctor. Some of the old men assert that in former times sick\npersons were removed to the public townhouse, where they remained\nunder the care of the doctors until they either recovered or died.\nA curious instance of this prohibition is given in the second\nDid[^u][n]l[)e][']sk[)i] (rheumatism) formula from the Gahuni manuscript\n(see page 350), where the patient is required to abstain from touching\na squirrel, a dog, a cat, a mountain trout, or a woman, and must also\nhave a chair appropriated to his use alone during the four days that\nhe is under treatment.\n\nIn cases of the children's disease known as G[^u][n]wani[']gista['][)i]\n(see formulas) it is forbidden to carry the child outdoors, but\nthis is not to procure rest for the little one, or to guard against\nexposure to cold air, but because the birds send this disease, and\nshould a bird chance to be flying by overhead at the moment the\nnapping of its wings would _fan the disease back_ into the body of\nthe patient.\n\n\nILLUSTRATION OF THE TABU.\n\nOn a second visit to the reservation the writer once had a practical\nillustration of the gakt[^u]['][n]ta or tabu, which may be of interest\nas showing how little sanitary ideas have to do with these precautions.\nHaving received several urgent invitations from Tsiskwa (Bird), an old\nshaman of considerable repute, who was anxious to talk, but confined\nto his bed by sickness, it was determined to visit him at his house,\nseveral miles distant. On arriving we found another doctor named\nS[^u]['][n]k[)i] (The Mink) in charge of the patient and were told that\nhe had just that morning begun a four days' gakt[^u]['][n]ta which,\namong other provisions, excluded all visitors. It was of no use to argue\nthat we had come by the express request of Tsiskwa. The laws of the\ngakt[^u]['][n]ta were as immutable as those of the Medes and Persians,\nand neither doctor nor patient could hope for favorable results from\nthe treatment unless the regulations were enforced to the letter.\nBut although we might not enter the house, there was no reason why we\nshould not talk to the old man, so seats were placed for us outside\nthe door, while Tsiskwa lay stretched out on the bed just inside and\nThe Mink perched himself on the fence a few yards distant to keep an\neye on the proceedings. As there was a possibility that a white man\nmight unconsciously affect the operation of the Indian medicine,\nthe writer deemed it advisable to keep out of sight altogether, and\naccordingly took up a position just around the corner of the house,\nbut within easy hearing distance, while the interpreter sat facing\nthe doorway within a few feet of the sick man inside. Then began an\nanimated conversation, Tsiskwa inquiring, through the interpreter,\nas to the purpose of the Government in gathering such information,\nwanting to know how we had succeeded with other shamans and asking\nvarious questions in regard to other tribes and their customs. The\nreplies were given in the same manner, an attempt being also made\nto draw him out as to the extent of his own knowledge. Thus we\ntalked until the old man grew weary, but throughout the whole of\nthis singular interview neither party saw the other, nor was the\ngakt[^u]['][n]ta violated by entering the house. From this example it\nmust be sufficiently evident that the tabu as to visitors is not a\nhygienic precaution for securing greater quiet to the patient, or to\nprevent the spread of contagion, but that it is simply a religious\nobservance of the tribe, exactly parallel to many of the regulations\namong the ancient Jews, as laid down in the book of Leviticus.\n\n\nNEGLECT OF SANITARY REGULATIONS.\n\nNo rules are ever formulated as to fresh air or exercise, for the\nsufficient reason that the door of the Cherokee log cabin is always\nopen, excepting at night and on the coldest days in winter, while\nthe Indian is seldom in the house during his waking hours unless when\nnecessity compels him. As most of their cabins are still built in the\nold Indian style, without windows, the open door furnishes the only\nmeans by which light is admitted to the interior, although when closed\nthe fire on the hearth helps to make amends for the deficiency. On the\nother hand, no precautions are taken to guard against cold, dampness,\nor sudden drafts. During the greater part of the year whole families\nsleep outside upon the ground, rolled up in an old blanket. The\nCherokee is careless of exposure and utterly indifferent to the\nsimplest rules of hygiene. He will walk all day in a pouring rain\nclad only in a thin shirt and a pair of pants. He goes barefoot and\nfrequently bareheaded nearly the entire year, and even on a frosty\nmorning in late November, when the streams are of almost icy coldness,\nmen and women will deliberately ford the river where the water is\nwaist deep in preference to going a few hundred yards to a foot-log.\nAt their dances in the open air men, women, and children, with bare\nfeet and thinly clad, dance upon the damp ground from darkness until\ndaylight, sometimes enveloped in a thick mountain fog which makes\neven the neighboring treetops invisible, while the mothers have their\ninfants laid away under the bushes with only a shawl between them and\nthe cold ground. In their ball plays also each young man, before going\ninto the game, is subjected to an ordeal of dancing, bleeding, and\ncold plunge baths, without food or sleep, which must unquestionably\nwaste his physical energy.\n\nIn the old days when the Cherokee was the lord of the whole country\nfrom the Savannah to the Ohio, well fed and warmly clad and leading\nan active life in the open air, he was able to maintain a condition of\nrobust health notwithstanding the incorrectness of his medical ideas\nand his general disregard of sanitary regulations. But with the advent\nof the white man and the destruction of the game all this was changed.\nThe East Cherokee of to-day is a dejected being; poorly fed, and worse\nclothed, rarely tasting meat, cut off from the old free life, and\nwith no incentive to a better, and constantly bowed down by a sense of\nhelpless degradation in the presence of his conqueror. Considering all\nthe circumstances, it may seem a matter of surprise that any of them\nare still in existence. As a matter of fact, the best information that\ncould be obtained in the absence of any official statistics indicated\na slow but steady decrease during the last five years. Only the\nconstitutional vigor, inherited from their warrior ancestors, has\nenabled them to sustain the shock of the changed conditions of the\nlast half century. The uniform good health of the children in the\ntraining school shows that the case is not hopeless, however, and that\nunder favorable conditions, with a proper food supply and a regular\nmode of living, the Cherokee can hold his own with the white man.\n\n\nTHE SWEAT BATH--BLEEDING--RUBBING--BATHING.\n\nIn addition to their herb treatment the Cherokees frequently resort\nto sweat baths, bleeding, rubbing, and cold baths in the running\nstream, to say nothing of the beads and other conjuring paraphernalia\ngenerally used in connection with the ceremony. The sweat bath was in\ncommon use among almost all the tribes north of Mexico excepting the\ncentral and eastern Eskimo, and was considered the great cure-all in\nsickness and invigorant in health. Among many tribes it appears to\nhave been regarded as a ceremonial observance, but the Cherokees seem\nto have looked upon it simply as a medical application, while the\nceremonial part was confined to the use of the plunge bath. The person\nwishing to make trial of the virtues of the sweat bath entered the\n[^a][']s[)i], a small earth-covered log house only high enough to allow\nof sitting down. After divesting himself of his clothing, some large\nbowlders, previously heated in a fire, were placed near him, and over\nthem was poured a decoction of the beaten roots of the wild parsnip.\nThe door was closed so that no air could enter from the outside, and\nthe patient sat in the sweltering steam until he was in a profuse\nperspiration and nearly choked by the pungent fumes of the decoction.\nIn accordance with general Indian practice it may be that he plunged\ninto the river before resuming his clothing; but in modern times this\npart of the operation is omitted and the patient is drenched with\ncold water instead. Since the [^a]s[)i] has gone out of general use\nthe sweating takes place in the ordinary dwelling, the steam being\nconfined under a blanket wrapped around the patient. During the\nprevalence of the smallpox epidemic among the Cherokees at the close\nof the late war the sweat bath was universally called into requisition\nto stay the progress of the disease, and as the result about three\nhundred of the band died, while many of the survivors will carry\nthe marks of the visitation to the grave. The sweat bath, with the\naccompanying cold water application, being regarded as the great\npanacea, seems to have been resorted to by the Indians in all parts of\nthe country whenever visited by smallpox--originally introduced by the\nwhites--and in consequence of this mistaken treatment they have died,\nin the language of an old writer, \"like rotten sheep\" and at times\nwhole tribes have been almost swept away. Many of the Cherokees tried\nto ward off the disease by eating the flesh of the buzzard, which\nthey believe to enjoy entire immunity from sickness, owing to its foul\nsmell, which keeps the disease spirits at a distance.\n\nBleeding is resorted to in a number of cases, especially in rheumatism\nand in preparing for the ball play. There are two methods of\nperforming the operation, bleeding proper and scratching, the latter\nbeing preparatory to rubbing on the medicine, which is thus brought\ninto more direct contact with the blood. The bleeding is performed\nwith a small cupping horn, to which suction is applied in the ordinary\nmanner, after scarification with a flint or piece of broken glass. In\nthe blood thus drawn out the shaman claims sometimes to find a minute\npebble, a sharpened stick or something of the kind, which he asserts\nto be the cause of the trouble and to have been conveyed into the\nbody of the patient through the evil spells of an enemy. He frequently\npretends to suck out such an object by the application of the lips\nalone, without any scarification whatever. Scratching is a painful\nprocess and is performed with a brier, a flint arrowhead, a\nrattlesnake's tooth, or even with a piece of glass, according to the\nnature of the ailment, while in preparing the young men for the ball\nplay the shaman uses an instrument somewhat resembling a comb, having\nseven teeth made from the sharpened splinters of the leg bone of\na turkey. The scratching is usually done according to a particular\npattern, the regular method for the ball play being to draw the\nscratcher four times down the upper part of each arm, thus making\ntwenty-eight scratches each about 6 inches in length, repeating the\noperation on each arm below the elbow and on each leg above and below\nthe knee. Finally, the instrument is drawn across the breast from the\ntwo shoulders so as to form a cross; another curving stroke is made\nto connect the two upper ends of the cross, and the same pattern\nis repeated on the back, so that the body is thus gashed in nearly\nthree hundred places. Although very painful for a while, as may well\nbe supposed, the scratches do not penetrate deep enough to result\nseriously, excepting in some cases where erysipelas sets in. While\nthe blood is still flowing freely the medicine, which in this case\nis intended to toughen, the muscles of the player, is rubbed into the\nwounds after which the sufferer plunges into the stream and washes\noff the blood. In order that the blood may flow the longer without\nclotting it is frequently scraped off with a small switch as it flows.\nIn rheumatism and other local diseases the scratching is confined to\nthe part affected. The instrument used is selected in accordance with\nthe mythologic theory, excepting in the case of the piece of glass,\nwhich is merely a modern makeshift for the flint arrowhead.\n\nRubbing, used commonly for pains and swellings of the abdomen, is a\nvery simple operation performed with the tip of the finger or the palm\nof the hand, and can not be dignified with the name of massage. In\none of the Gahuni formulas for treating snake bites (page 351) the\noperator is told to rub in a direction contrary to that in which the\nsnake coils itself, because \"this is just the same as uncoiling it.\"\nBlowing upon the part affected, as well as upon the head, hands,\nand other parts of the body, is also an important feature of the\nceremonial performance. In one of the formulas it is specified that\nthe doctor must blow first upon the right hand of the patient, then\nupon the left foot, then upon the left hand, and finally upon the\nright foot, thus making an imaginary cross.\n\nBathing in the running stream, or \"going to water,\" as it is called,\nis one of their most frequent medico-religious ceremonies, and is\nperformed on a great variety of occasions, such as at each new\nmoon, before eating the new food at the green corn dance, before the\nmedicine dance and other ceremonial dances before and after the ball\nplay, in connection with the prayers for long life, to counteract the\neffects of bad dreams or the evil spells of an enemy, and as a part of\nthe regular treatment in various diseases. The details of the ceremony\nare very elaborate and vary according to the purpose for which it is\nperformed, but in all cases both shaman and client are fasting from\nthe previous evening, the ceremony being generally performed just at\ndaybreak. The bather usually dips completely under the water four or\nseven times, but in some cases it is sufficient to pour the water from\nthe hand upon the head and breast. In the ball play the ball sticks\nare dipped into the water at the same time. While the bather is in the\nwater the shaman is going through with his part of the performance\non the bank and draws omens from the motion of the beads between his\nthumb and finger, or of the fishes in the water. Although the old\ncustoms are fast dying out this ceremony is never neglected at the\nball play, and is also strictly observed by many families on occasion\nof eating the new corn, at each new moon, and on other special\noccasions, even when it is necessary to break the ice in the stream\nfor the purpose, and to the neglect of this rite the older people\nattribute many of the evils which have come upon the tribe in later\ndays. The latter part of autumn is deemed the most suitable season of\nthe year for this ceremony, as the leaves which then cover the surface\nof the stream are supposed to impart their medicinal virtues to the\nwater.\n\n\nSHAMANS AND WHITE PHYSICIANS.\n\nOf late years, especially since the establishment of schools among\nthem, the Cherokees are gradually beginning to lose confidence in\nthe abilities of their own doctors and are becoming more disposed\nto accept treatment from white physicians. The shamans are naturally\njealous of this infringement upon their authority and endeavor to\nprevent the spread of the heresy by asserting the convenient doctrine\nthat the white man's medicine is inevitably fatal to an Indian unless\neradicated from the system by a continuous course of treatment for\nfour years under the hands of a skillful shaman. The officers of the\ntraining school established by the Government a few years ago met with\nconsiderable difficulty on this account for some time, as the parents\ninsisted on removing the children at the first appearance of illness\nin order that they might be treated by the shamans, until convinced by\nexperience that the children received better attention at the school\nthan could possibly be had in their own homes. In one instance, where\na woman was attacked by a pulmonary complaint akin to consumption, her\nhusband, a man of rather more than the usual amount of intelligence,\nwas persuaded to call in the services of a competent white physician,\nwho diagnosed the case and left a prescription. On a second visit, a\nfew days later, he found that the family, dreading the consequences of\nthis departure from old customs, had employed a shaman, who asserted\nthat the trouble was caused by a sharpened stick which some enemy\nhad caused to be imbedded in the woman's side. He accordingly began a\nseries of conjurations for the removal of the stick, while the white\nphysician and his medicine were disregarded, and in due time the woman\ndied. Two children soon followed her to the grave, from the contagion\nor the inherited seeds of the same disease, but here also the\nsharpened sticks were held responsible, and, notwithstanding the three\ndeaths under such treatment, the husband and father, who was at one\ntime a preacher, still has faith in the assertions of the shaman.\nThe appointment of a competent physician to look after the health of\nthe Indians would go far to eradicate these false ideas and prevent\nmuch sickness and suffering; but, as the Government has made no such\nprovision, the Indians, both on and off the reservation, excepting the\nchildren in the home school, are entirely without medical care.\n\n\nMEDICINE DANCES.\n\nThe Cherokees have a dance known as the Medicine Dance, which is\ngenerally performed in connection with other dances when a number of\npeople assemble for a night of enjoyment. It possesses no features\nof special interest and differs in no essential respect from a dozen\nother of the lesser dances. Besides this, however, there was another,\nknown as the Medicine Boiling Dance, which, for importance and solemn\nceremonial, was second only to the great Green Corn Dance. It has\nnow been discontinued on the reservation for about twenty years. It\ntook place in the fall, probably preceding the Green Corn Dance, and\ncontinued four days. The principal ceremony in connection with it was\nthe drinking of a strong decoction of various herbs, which acted as\na violent emetic and purgative. The usual fasting and going to water\naccompanied the dancing and medicine-drinking.\n\n\nDESCRIPTION OF SYMPTOMS.\n\nIt is exceedingly difficult to obtain from the doctors any accurate\nstatement of the nature of a malady, owing to the fact that their\ndescription of the symptoms is always of the vaguest character, while\nin general the name given to the disease by the shaman expresses only\nhis opinion as to the occult cause of the trouble. Thus they have\ndefinite names for rheumatism, toothache, boils, and a few other\nailments of like positive character, but beyond this their description\nof symptoms generally resolves itself into a statement that the\npatient has bad dreams, looks black around the eyes, or feels tired,\nwhile the disease is assigned such names as \"when they dream of\nsnakes,\" \"when they dream of fish,\" \"when ghosts trouble them,\" \"when\nsomething is making something else eat them,\" or \"when the food is\nchanged,\" i.e., when a witch causes it to sprout and grow in the body\nof the patient or transforms it into a lizard, frog, or sharpened\nstick.\n\n\nTHE PAY OF THE SHAMAN.\n\nThe consideration which the doctor receives for his services is called\nugista[']`t[)i], a word of doubtful etymology, but probably derived\nfrom the verb ts[)i][']gi[^u], \"I take\" or \"I eat.\" In former times this\nwas generally a deer-skin or a pair of moccasins, but is now a certain\nquantity of cloth, a garment, or a handkerchief. The shamans disclaim\nthe idea that the ugist[^a][']`t[)i] is pay, in our sense of the\nword, but assert that it is one of the agencies in the removal and\nbanishment of the disease spirit. Their explanation is somewhat\nobscure, but the cloth seems to be intended either as an offering to\nthe disease spirit, as a ransom to procure the release of his intended\nvictim, or as a covering to protect the hand of a shaman while engaged\nin pulling the disease from the body of the patient. The first theory,\nwhich includes also the idea of vicarious atonement, is common to many\nprimitive peoples. Whichever may be the true explanation, the evil\ninfluence of the disease is believed to enter into the cloth, which\nmust therefore be sold or given away by the doctor, as otherwise\nit will cause his death when the pile thus accumulating reaches the\nheight of his head. No evil results seem to follow its transfer from\nthe shaman to a third party. The doctor can not bestow anything thus\nreceived upon a member of his own family unless that individual gives\nhim something in return. If the consideration thus received, however,\nbe anything eatable, the doctor may partake along with the rest of the\nfamily. As a general rule the doctor makes no charge for his services,\nand the consideration is regarded as a free-will offering. This remark\napplies only to the medical practice, as the shaman always demands\nand receives a fixed remuneration for performing love charms, hunting\nceremonials, and other conjurations of a miscellaneous character.\nMoreover, whenever the beads are used the patient must furnish a\ncertain quantity of new cloth upon which to place them, and at the\nclose of the ceremony the doctor rolls up the cloth, beads and all,\nand takes them away with him. The cloth thus received by the doctor\nfor working with the beads must not be used by him, but must be sold.\nIn one instance a doctor kept a handkerchief which he received for his\nservices, but instead sold a better one of his own. Additional cloth\nis thus given each time the ceremony is repeated, each time a second\nfour days' course of treatment is begun, and as often as the doctor\nsees fit to change his method of procedure. Thus, when he begins\nto treat a sick man for a disease caused by rabbits, he expects to\nreceive a certain ugista[']`t[)i]; but, should he decide after a time\nthat the terrapin or the red bird is responsible for the trouble,\nhe adopts a different course of treatment, for which another\nugista[']`t[)i] is necessary. Should the sickness not yield readily\nto his efforts, it is because the disease animal requires a greater\nugista[']`t[)i], and the quantity of cloth must be doubled, so that\non the whole the doctrine is a very convenient one for the shaman. In\nmany of the formulas explicit directions are given as to the pay which\nthe shaman is to receive for performing the ceremony. In one of the\nGatigwanasti formulas, after specifying the amount of cloth to be\npaid, the writer of it makes the additional proviso that it must be\n\"pretty good cloth, too,\" asserting as a clincher that \"this is what\nthe old folks said a long time ago.\"\n\nThe ugista[']`t[)i] can not be paid by either one of a married couple\nto the other, and, as it is considered a necessary accompaniment of\nthe application, it follows that a shaman can not treat his own wife\nin sickness, and vice versa. Neither can the husband or wife of the\nsick person send for the doctor, but the call must come from some\none of the blood relatives of the patient. In one instance within the\nwriter's knowledge a woman complained that her husband was very sick\nand needed a doctor's attention, but his relatives were taking no\nsteps in the matter and it was not permissible for her to do so.\n\n\nCEREMONIES FOR GATHERING PLANTS AND PREPARING MEDICINE.\n\nThere are a number of ceremonies and regulations observed in\nconnection with the gathering of the herbs, roots, and barks, which\ncan not be given in detail within the limits of this paper. In\nsearching for his medicinal plants the shaman goes provided with a\nnumber of white and red beads, and approaches the plant from a certain\ndirection, going round it from right to left one or four times,\nreciting certain prayers the while. He then pulls up the plant by the\nroots and drops one of the beads into the hole and covers it up with\nthe loose earth. In one of the formulas for hunting ginseng the hunter\naddresses the mountain as the \"Great Man\" and assures it that he comes\nonly to take a small piece of flesh (the ginseng) from its side, so\nthat it seems probable that the bead is intended as a compensation to\nthe earth for the plant thus torn from her bosom. In some cases the\ndoctor must pass by the first three plants met until he comes to the\nfourth, which he takes and may then return for the others. The bark\nis always taken from the east side of the tree, and when the root or\nbranch is used it must also be one which runs out toward the east, the\nreason given being that these have imbibed more medical potency from\nthe rays of the sun.\n\nWhen the roots, herbs, and barks which enter into the prescription\nhave been thus gathered the doctor ties them up into a convenient\npackage, which he takes to a running stream and casts into the water\nwith appropriate prayers. Should the package float, as it generally\ndoes, he accepts the fact as an omen that his treatment will be\nsuccessful. On the other hand, should it sink, he concludes that some\npart of the preceding ceremony has been improperly carried out and\nat once sets about procuring a new package, going over the whole\nperformance from the beginning. Herb-gathering by moonlight, so\nimportant a feature in European folk medicine, seems to be no part\nof Cherokee ceremonial. There are fixed regulations in regard to\nthe preparing of the decoction, the care of the medicine during\nthe continuance of the treatment, and the disposal of what remains\nafter the treatment is at an end. In the arrangement of details the\nshaman frequently employs the services of a lay assistant. In these\ndegenerate days a number of upstart pretenders to the healing art have\narisen in the tribe and endeavor to impose upon the ignorance of their\nfellows by posing as doctors, although knowing next to nothing of the\nprayers and ceremonies, without which there can be no virtue in the\napplication. These impostors are sternly frowned down and regarded\nwith the utmost contempt by the real professors, both men and women,\nwho have been initiated into the sacred mysteries and proudly look\nupon themselves as conservators of the ancient ritual of the past.\n\n\nTHE CHEROKEE GODS AND THEIR ABIDING PLACES.\n\nAfter what has been said in elucidation of the theories involved in\nthe medical formulas, the most important and numerous of the series,\nbut little remains to be added in regard to the others, beyond what\nis contained in the explanation accompanying each one. A few points,\nhowever, may be briefly noted.\n\nThe religion of the Cherokees, like that of most of our North American\ntribes, is zootheism or animal worship, with the survival of that\nearlier stage designated by Powell as hecastotheism, or the worship\nof all things tangible, and the beginnings of a higher system in\nwhich the elements and the great powers of nature are deified. Their\npantheon includes gods in the heaven above, on the earth beneath, and\nin the waters under the earth, but of these the animal gods constitute\nby far the most numerous class, although the elemental gods are\nmore important. Among the animal gods insects and fishes occupy a\nsubordinate place, while quadrupeds, birds, and reptiles are invoked\nalmost constantly. The uktena (a mythic great horned serpent), the\nrattlesnake, and the terrapin, the various species of hawk, and the\nrabbit, the squirrel, and the dog are the principal animal gods. The\nimportance of the god bears no relation to the size of the animal,\nand in fact the larger animals are but seldom invoked. The spider also\noccupies a prominent place in the love and life-destroying formulas,\nhis duty being to entangle the soul of his victim in the meshes of his\nweb or to pluck it from the body of the doomed man and drag it way to\nthe black coffin in the Darkening Land.\n\nAmong what may be classed as elemental gods the principal are fire,\nwater, and the sun, all of which are addressed under figurative names.\nThe sun is called Une[']`lan[^u][']h[)i], \"the apportioner,\" just as our\nword moon means originally \"the measurer.\" Indians and Aryans alike,\nhaving noticed how these great luminaries divide and measure day and\nnight, summer and winter, with never-varying regularity, have given to\neach a name which should indicate these characteristics, thus showing\nhow the human mind constantly moves on along the same channels.\nMissionaries have naturally, but incorrectly, assumed this apportioner\nof all things to be the suppositional \"Great Spirit\" of the Cherokees,\nand hence the word is used in the Bible translation as synonymous\nwith God. In ordinary conversation and in the lesser myths the\nsun is called N[^u]['][n]t[^a]. The sun is invoked chiefly by the\nball-player, while the hunter prays to the fire; but every important\nceremony--whether connected with medicine, love, hunting, or the ball\nplay--contains a prayer to the \"Long Person,\" the formulistic name for\nwater, or, more strictly speaking, for the river. The wind, the storm,\nthe cloud, and the frost are also invoked in different formulas.\n\nBut few inanimate gods are included in the category, the principal\nbeing the Stone, to which the shaman prays while endeavoring to find a\nlost article by means of a swinging pebble suspended by a string; the\nFlint, invoked when the shaman is about to scarify the patient with\na flint arrow-head before rubbing on the medicine; and the Mountain,\nwhich is addressed in one or two of the formulas thus far translated.\nPlant gods do not appear prominently, the chief one seeming to be the\nginseng, addressed in the formulas as the \"Great Man\" or \"Little Man,\"\nalthough its proper Cherokee name signifies the \"Mountain Climber.\"\n\nA number of personal deities are also invoked, the principal being\nthe Red Man. He is one of the greatest of the gods, being repeatedly\ncalled upon in formulas of all kinds, and is hardly subordinate to the\nFire, the Water, or the Sun. His identity is as yet uncertain, but he\nseems to be intimately connected with the Thunder family. In a curious\nmarginal note in one of the Gahuni formulas (page 350), it is stated\nthat when the patient is a woman the doctor must pray to the Red Man,\nbut when treating a man he must pray to the Red Woman, so that this\npersonage seems to have dual sex characteristics. Another god invoked\nin the hunting songs is Tsu[']l'kal[^u]['], or \"Slanting Eyes\"\n(see Cherokee Myths), a giant hunter who lives in one of the great\nmountains of the Blue Ridge and owns all the game. Others are the\nLittle Men, probably the two Thunder boys; the Little People, the\nfairies who live in the rock cliffs; and even the De[']tsata, a\ndiminutive sprite who holds the place of our Puck. One unwritten\nformula, which could not be obtained correctly by dictation, was\naddressed to the \"Red-Headed Woman, whose hair hangs down to the\nground.\"\n\nThe personage invoked is always selected in accordance with the theory\nof the formula and the duty to be performed. Thus, when a sickness is\ncaused by a fish, the Fish-hawk, the Heron, or some other fish-eating\nbird is implored to come and seize the intruder and destroy it, so\nthat the patient may find relief. When the trouble is caused by a\nworm or an insect, some insectivorous bird is called in for the same\npurpose. When a flock of redbirds is pecking at the vitals of the sick\nman the Sparrow-hawk is brought down to scatter them, and when the\nrabbit, the great mischief-maker, is the evil genius, he is driven\nout by the Rabbit-hawk. Sometimes after the intruder has been thus\nexpelled \"a small portion still remains,\" in the words of the formula,\nand accordingly the Whirlwind is called down from the treetops to\ncarry the remnant to the uplands and there scatter it so that it shall\nnever reappear. The hunter prays to the fire, from which he draws his\nomens; to the reed, from which he makes his arrows; to Tsu[']l'kal[^u],\nthe great lord of the game, and finally addresses in songs the very\nanimals which he intends to kill. The lover prays to the Spider to\nhold fast the affections of his beloved one in the meshes of his web,\nor to the Moon, which looks down upon him in the dance. The warrior\nprays to the Red War-club, and the man about to set out on a dangerous\nexpedition prays to the Cloud to envelop him and conceal him from his\nenemies.\n\nEach spirit of good or evil has its distinct and appropriate place\nof residence. The Rabbit is declared to live in the broomsage on the\nhillside, the Fish dwells in a bend of the river under the pendant\nhemlock branches, the Terrapin lives in the great pond in the West,\nand the Whirlwind abides in the leafy treetops. Each disease animal,\nwhen driven away from his prey by some more powerful animal, endeavors\nto find shelter in his accustomed haunt. It must be stated here\nthat the animals of the formulas are not the ordinary, everyday\nanimals, but their great progenitors, who live in the upper world\n(gal[^u]['][n]lati) above the arch of the firmament.\n\n\nCOLOR SYMBOLISM.\n\nColor symbolism plays an important part in the shamanistic system\nof the Cherokees, no less than in that of other tribes. Each one of\nthe cardinal points has its corresponding color and each color its\nsymbolic meaning, so that each spirit invoked corresponds in color\nand local habitation with the characteristics imputed to him, and is\nconnected with other spirits of the same name, but of other colors,\nliving in other parts of the upper world and differing widely in their\ncharacteristics. Thus the Red Man, living in the east, is the spirit\nof power, triumph, and success, but the Black Man, in the West, is\nthe spirit of death. The shaman therefore invokes the Red Man to\nthe assistance of his client and consigns his enemy to the fatal\ninfluences of the Black Man.\n\nThe symbolic color system of the Cherokees, which will be explained\nmore fully in connection with the formulas, is as follows:\n\n    East     red      success; triumph.\n    North    blue     defeat; trouble.\n    West     black    death.\n    South    white    peace; happiness.\n    Above?   brown    unascertained, but propitious.\n    ------   yellow   about the same as blue.\n\nThere is a great diversity in the color systems of the various tribes,\nboth as to the location and significance of the colors, but for\nobvious reasons black was generally taken as the symbol of death;\nwhile white and red signified, respectively, peace and war. It is\nsomewhat remarkable that red was the emblem of power and triumph\namong the ancient Oriental nations no less than among the modern\nCherokees.[9]\n\n[Footnote 9: For more in regard to color symbolism, see Mallery's\nPictographs of the North American Indians in Fourth Report of the\nBureau of Ethnology, pp. 53-37, Washington, 1886; Gatschet's Creek\nMigration Legend, vol. 3, pp. 31-41, St. Louis, 1888; Brinton's Kiche\nMyths in Proceedings of the American Philosophical Society, vol. 19,\npp. 646-647, Philadelphia, 1882.]\n\n\nIMPORTANCE ATTACHED TO NAMES.\n\nIn many of the formulas, especially those relating to love and to\nlife-destroying, the shaman mentions the name and clan of his client,\nof the intended victim, or of the girl whose affections it is desired\nto win. The Indian regards his name, not as a mere label, but as a\ndistinct part of his personality, just as much as are his eyes or\nhis teeth, and believes that injury will result as surely from the\nmalicious handling of his name as from a wound inflicted on any part\nof his physical organism. This belief was found among the various\ntribes from the Atlantic to the Pacific, and has occasioned a number\nof curious regulations in regard to the concealment and change of\nnames. It may be on this account that both Powhatan and Pocahontas are\nknown in history under assumed appellations, their true names having\nbeen concealed from the whites until the pseudonyms were too firmly\nestablished to be supplanted. Should his prayers have no apparent\neffect when treating a patient for some serious illness, the shaman\nsometimes concludes that the name is affected, and accordingly goes\nto water, with appropriate ceremonies, and christens the patient with\na new name, by which he is henceforth to be known. He then begins\nafresh, repeating the formulas with the new name selected for the\npatient, in the confident hope that his efforts will be crowned with\nsuccess.\n\n\nLANGUAGE OF THE FORMULAS.\n\nA few words remain to be said in regard to the language of the\nformulas. They are full of archaic and figurative expressions, many of\nwhich are unintelligible to the common people, and some of which even\nthe shamans themselves are now unable to explain. These archaic forms,\nlike the old words used by our poets, lend a peculiar beauty which can\nhardly be rendered in a translation. They frequently throw light on\nthe dialectic evolution of the language, as many words found now only\nin the nearly extinct Lower Cherokee dialect occur in formulas which\nin other respects are written in the Middle or Upper dialect. The\nR sound, the chief distinguishing characteristic of the old Lower\ndialect, of course does not occur, as there are no means of indicating\nit in the Cherokee syllabary. Those who are accustomed to look to the\nBible for all beauty in sacred expression will be surprised to find\nthat these formulas abound in the loftiest nights of poetic imagery.\nThis is especially true of the prayers used to win the love of a woman\nor to destroy the life of an enemy, in which we find such expressions\nas--\"Now your soul fades away--your spirit shall grow less and\ndwindle away, never to reappear;\" \"Let her be completely veiled in\nloneliness--O Black Spider, may you hold her soul in your web, so that\nit may never get through the meshes;\" and the final declaration of the\nlover, \"Your soul has come into the very center of my soul, never to\nturn away.\"\n\nIn the translation it has been found advisable to retain as technical\nterms a few words which could not well be rendered literally, such\nas ada[']w[)e]h[)i] and ugist[=a][']`t[)i]. These words will be found\nexplained in the proper place. Transliterations of the Cherokee text\nof the formulas are given, but it must be distinctly understood that\nthe translations are intended only as free renderings of the spirit of\nthe originals, exact translations with grammatic and glossarial notes\nbeing deferred until a more extended study of the language has been\nmade, when it is hoped to present with more exactness of detail the\nwhole body of the formulas, of which the specimens here given are but\na small portion.\n\nThe facsimile formulas are copies from the manuscripts now in\npossession of the Bureau of Ethnology, and the portraits are from\nphotographs taken by the author in the field.\n\n\nSPECIMEN FORMULAS.\n\nNOTE ON THE ORTHOGRAPHY AND TRANSLATION.\n\nIn the Cherokee text both _d_ and _g_ have a medial sound,\napproximating the sounds of _t_ and _k_ respectively. The other\nletters are pronounced in regular accordance with the alphabet of\nthe Bureau of Ethnology. The language abounds in nasal and aspirate\nsounds, the most difficult of the latter being the aspirate _`l_,\nwhich to one familiar only with English sounds like _tl_.\n\nA few words whose meaning could not be satisfactorily ascertained have\nbeen distinctively indicated in the Cherokee text by means of italics.\nIn the translation the corresponding expression has been queried, or\nthe space left entirely blank. On examining the text the student can\nnot fail to be struck by the great number of verbs ending in _iga_.\nThis is a peculiar form hardly ever used excepting in these formulas,\nwhere almost every paragraph contains one or more such verbs. It\nimplies that the subject has just come and is now performing the\naction, and that he came for that purpose. In addition to this, many\nof these verbs may be either assertive or imperative (expressing\nentreaty), according to the accent. Thus _hat[^u]['][n]gani[']ga_ means\n\"you have just come and are listening and it is for that purpose you\ncame.\" By slightly accenting the final syllable it becomes \"come at\nonce to listen.\" It will thus be seen that the great majority of the\nformulas are declarative rather than petitional in form--laudatory\nrhapsodies instead of prayers, in the ordinary sense of the word.\n\n\nMEDICINE.\n\nDID[^U][n]L[)E][']SK[)i] ADAN[^U][n][']W[^A]T[)i] KAN[^A]H[)E][']SK[)i].\n\nSg[)e]! Ha-N[^u][n]d[^a]g[^u]['][n]y[)i] ts[^u]l`d[^a][']hist[)i],\nGi[']`l[)i] Gigage['][)i], han[^a][']gwa hat[^u]['][n]gani[']ga\nus[)i]nuli[']yu. Hida[']w[)e]hi-g[^a]g[^u]['], gahu[']st[)i]\ntsan[']ult[)i] nige[']s[^u][n]na. Ha-diskw[^u]lti[']y[^u]\nt[)i][']nanugag[)i]['], ase[']gw[^u] nige[']s[^u][n]na tsagista[']`t[)i]\nad[^u][n]ni[']ga. Ulsg[']eta h[^u][n]hihy[^u]['][n]stani[']ga.\nHa-usdig[']iyu-gw[^u] ha-e[']lawast[^u]['][n] iyt[^u]['][n]ta\nd[^u]hil[^a][']h[)i]stani[']ga.\n\nSg[)e]! Ha-Uh[^u][n]ts[^a][']y[)i] ts[^u]l`d[^a][']hist[)i] Gi[']`l[)i]\nSa`ka[']n[)i], han[^a][']gwa hat[^u]['][n]gani[']ga us[)i]nuli[']yu.\nHida[']w[)e]hi-g[^a]g[^u]['], gahu[']st[)i] tsanu[']lt[)i]\nnige[']s[^u][n]na. Diskw[^u]lti[']y[^u] ti[']nanugai['], ase[']gw[^u]\nnige[']s[^u][n]na tsagista[']`t[)i] ad[^u][n]ni[']ga. Ulsge[']ta\nh[^u][n]hihy[^u][n]stani[']ga. Ha-usdigi[']yu-gw[^u]\nha-e[']lawast[^u]['][n] iy[^u][']ta d[^u]hit[^a][']h[)i]stani[']ga.\n\nSg[)e]! (Ha)-Us[^u]hi['](-y[)i]) ts[^u]l`d[^a][']hist[)i], Gi`l['][)i]\nG[^u][n]nage['][)i], han[^a][']gwa hat[^u]['][n]gani[']ga\nus[)i]nuli[']y[^u]. Hida[']w[)e]hi-g[^a]g[^u]['], gahu[']sti tsanu[']lt[)i]\nnige[']s[^u]['][n]na. Diskw[^u]lti[']y[^u] tinanugag[)i]['], ase[']gw[^u]\nnige[']s[^u][n]na tsagista[']`t[)i] ad[^u][n]ni[']ga. Ulsg[']eta\nh[^u][n]hihy[^u][n]stani[']ga. Ha-usdigi[']yu-gw[^u]\nha-e[']lawast[^u]['][n] iy[^u]['][n]ta d[^u]hit[^a][']h[)i]stani[']ga.\n\nSg[)e]! Wa[']hal[)a]['] ts[^u]l`d[^a][']hist[)i], Gi[']`l[)i]\nTs[^u]ne[']ga, han[^a][']gwa hat[^u]['][n]gani[']ga us[)i]nuli[']yu.\nHida[']w[)e]hi-g[^a]g[^u]['], gahu[']st[)i] tsanu[']lt[)i]\nnige[']s[^u][n]na. Diskw[^u]lti[']y[^u] ti[']nanugag[)i]['], ase[']gw[^u]\nnige[']s[^u][n]na tsagista[']`t[)i] ad[^u][n]ni[']ga. Ha-ulsge[']ta\nh[^u][n]hihy[^u]['][n]stani[']ga. Ha-usdigi[']yu-gw[^u]\ne[']lawast[^u]['][n] iy[^u]['][n]ta d[^u]hit[^a][']h[)i]stani[']ga.\n\nSg[)e]! Wa[']hal[)a] ts[^u]l`d[^a][']hist[)i] T[^u][']ks[)i]\nTs[^u]ne[']ga, han[^a][']gwa hat[^u]['][n]gani[']ga us[)i]nuli[']yu.\nHida[']w[)e]hi-g[^a]g[^u]['], gahu[']st[)i] tsanu[']lt[)i]\nnige[']s[^u][n]na. Ha-k[^a][']l[^u] _gay[^u]ske[']ta_\ntsat[^u][n][']neli[']ga. Uts[)i]na[']wa nu[']tat[)a]n[^u]['][n]ta.\n\n(Deg[^a]sisisg[^u]['][n][)i].)--T[^u]ks[)i] uhya[']ska g[^u]nsta`t[)i][']\nna[']sk[)i] igahi[']ta gunst[^a]['][)i] h[)i][']sk[)i] iyuntale[']g[)i]\nts[^u]nt[^u]ngi[']ya. [^U][n]skw[^u][']ta k[)i]l[^u]['] ats[^a][']tast[)i]\ns[^a][']gwa iy[^u]ts[^a][']tast[)i], n[^u][']`k[)i] ig[^u]['][n]kta`t[)i],\nnaski-gw[^u]['] di[^u][n]l[)e][']n[)i]sk[^a]h[)i]['] ig[^u][n]yi[']y[)i]\ntsale[']nih[^u]. N[^u][']`kine [^u][n]skw[^u][']ta k[)i]l[^u][']\nn[^u][']`k[)i] iyats[^a][']tast[)i]. Uhyask[^a][']hi-`n[^u] ade[']la\ndeg[^u]`la['][)i] t[)a][']l[)i] unine[']ga-gw[^u][']\nn[^u]['][n]w[^a]ti-`n[^u]['] hig[^u]neh[^a]['][)i] uhyask[^a][']h[)i]\nusdi[']a-gw[^u]. Une[']lagi-`n[^u] s[^a][)i]['] agad[^a]['][)i]\nagadi[']d[)i] [^u]['][n]ti-gw[^u]['] y[)i]k[)i]['] [^a]si[']yu-gw[^u]\nna[']ski-`n[^u] agan[^u][n]li[']esk[^a]['][)i]\nda[']g[^u]nstaneh[^u]['][n][)i] [)u]`ta[^a][']ta. Hi[)a]`-n[^u][']\nn[^u]['][n]w[^a]t[)i]: Y[^a][']na-Unats[)e]sd[^a][']g[)i]\ntsana[']seh[^a]['][)i] s[^a][']i-`n[^u] K[^a][']ga-Asg[^u]['][n]tag[)e]\ntsana[']seh[^a]['][)i], s[^a]i-`n[^u]['] _Eg[^u]['][n]li_-gw[^u],\ns[^a]i-n[^u]['] (U)wa[']sgil[)i] ts[)i]g[)i]['] Eg[^u]['][n]l[)i] Usdi[']a\nts[)i]g[)i]['], n[^u][n]y[^a][']hi-`n[^u] tsuy[)e]`d[^a]['][)i]\nY[^a][']na-Uts[)e]sd[^a]g[)i] naskiy[^u]['] ts[)i]g[)i]['], usdi[']-gw[^u]\nts[)i]g[)i][']. Eg[^u]['][n]l[)i] (u)wa[']sgil[)i] ts[)i]g[)i]['];\ns[^a]['][)i] W[^a][']tige Unas(te['])tsa ts[)i]g[)i]['], s[^a][']i-`n[^u]\n[^U]['][n]age Tsunaste[']tsa, Niga[']ta unaste[']tsa ges[^a]['][)i].\n\nSunale[']-gw[^u] ale[']nd[)i] adan[^u]['][n]w[^a]t[)i]; t[)a][']line\ne[']lad[)i] tsitkala['][)i]; ts[^a][']ine u[']lsalad[)i][']`sat[^u]['];\nn[^u][']`kine ig[^u]['] ts[']kal[^a]['][)i]. Yeli[']gw[^u][']\niges[^a]['][)i]. N[^u][']lst[^a]iyan[^u][']na ges[^a]['][)i]\nakan[^u][n]wi[']sk[)i], nasgw[^u]['] nulstaiyan[^u][']na.\n\n\n_Translation._\n\nFORMULA FOR TREATING THE CRIPPLER (RHEUMATISM).\n\nListen! Ha! In the Sun Land you repose, O Red Dog, O now you have\nswiftly drawn near to hearken. O great ada[']w[)e]h[)i][10], you never\nfail in anything. O, appear and draw near running, for your prey never\nescapes. You are now come to remove the intruder. Ha! You have settled\na very small part of it far off there at the end of the earth.\n\nListen! Ha! In the Frigid Land you repose, O Blue Dog. O now you have\nswiftly drawn near to hearken, O great ada[']w[)e]h[)i], you never\nfail in anything. O, appear and draw near running, for your prey never\nescapes. You are now come to remove the intruder. Ha! You have settled\na very small part of it far off there at the end of the earth.\n\nListen! Ha! In the darkening land you repose, O Black Dog. O, now\nyou have swiftly drawn near to hearken. O great ada[']w[)e]h[)i], you\nnever fail in anything. O, appear and draw near running, for your prey\nnever escapes. You are now come to remove the intruder. Ha! You have\nsettled a very small part of it far off there at the end of the earth.\n\nListen! On Wa[']hal[)a] you repose. O White Dog. Oh, now you have\nswiftly drawn near to hearken. O great ada[']w[)e]h[)i], you never\nfail in anything. Oh, appear and draw near running, for your prey\nnever escapes. You are now come to remove the intruder. Ha! You have\nsettled a very small part of it far off there at the end of the earth.\n\nListen! On Wa[']hal[)a], you repose, O White Terrapin. O, now you have\nswiftly drawn near to hearken. O great ada[']w[)e]h[)i], you never\nfail in anything. Ha! It is for you to loosen its hold on the bone.\nBelief is accomplished.\n\n(Prescription.)--Lay a terrapin shell upon (the spot) and keep it\nthere while the five kinds (of spirits) listen. On finishing, then\nblow once. Repeat four times, beginning each time from the start.\nOn finishing the fourth time, then blow four times. Have two white\nbeads lying in the shell, together with a little of the medicine.\nDon't interfere with it, but have a good deal boiling in another\nvessel--a bowl will do very well--and rub it on warm while treating\nby applying the hands. And this is the medicine: What is called\nY[^a][']na-Uts[)e][']sta (\"bear's bed,\" the Aspidium acrostichoides or\nChristmas fern); and the other is called K[^a][']ga-Asg[^u]['][n]tag[)i]\n(\"crow's shin,\" the Adianthum pedatum or Maidenhair fern); and the\nother is the common Eg[^u]['][n]l[)i] (another fern); and the other\nis the Little Soft (-leaved) Eg[^u]['][n]l[)i] (Osmunda Cinnamonea\nor cinnamon fern), which grows in the rocks and resembles\nY[^a]na-Uts[)e][']sta and is a small and soft (-leaved)\nEg[^u]['][n]l[)i]. Another has brown roots and another has black roots.\nThe roots of all should be (used).\n\nBegin doctoring early in the morning; let the second (application) be\nwhile the sun is still near the horizon; the third when it has risen\nto a considerable height (10 a.m.); the fourth when it is above at\nnoon. This is sufficient. (The doctor) must not eat, and the patient\nalso must be fasting.\n\n[Footnote 10: _Ada[']w[)e]h[)i]_ is a word used to designate one\nsupposed to have supernatural powers, and is applied alike to human\nbeings and to the spirits invoked in the formulas. Some of the\nmythic heroes famous for their magic deeds are spoken of as\n_ada[']w[)e]h[)i]_ (plural _anida[']w[)e]h[)i]_ or _anida[']we_),\nbut in its application to mortals the term is used only of the\nvery greatest shamans. None of those now belonging to the band\nare considered worthy of being thus called, although the term was\nsometimes applied to one, Usaw[)i], who died some years ago. In\nspeaking of himself as an ada[']w[)e]h[)i], as occurs in some of the\nformulas, the shaman arrogates to himself the same powers that belong\nto the gods. Our nearest equivalent is the word magician, but this\nfalls far short of the idea conveyed by the Cherokee word. In the\nbible translation the word is used as the equivalent of angel or\nspirit.]\n\n\n_Explanation._\n\nAs this formula is taken from the manuscript of Gahuni, who died\nnearly thirty years ago, no definite statement of the theory of the\ndisease, or its treatment, can be given, beyond what is contained in\nthe formula itself, which, fortunately, is particularly explicit;\nmost doctors contenting themselves with giving only the words of the\nprayer, without noting the ceremonies or even the medicine used. There\nare various theories as to the cause of each disease, the most common\nidea in regard to rheumatism being that it is caused by the spirits of\nthe slain animals, generally the deer, thirsting for vengeance on the\nhunter, as has been already explained in the myth of the origin of\ndisease and medicine.\n\nThe measuring-worm (Catharis) is also held to cause rheumatism, from\nthe resemblance of its motions to those of a rheumatic patient, and\nthe name of the worm _wahh[)i]l[)i][']_ is frequently applied also to\nthe disease.\n\nThere are formulas to propitiate the slain animals, but these are a\npart of the hunting code and can only be noticed here, although it may\nbe mentioned in passing that the hunter, when about to return to the\nsettlement, builds a fire in the path behind him, in order that the\ndeer chief may not be able to follow him to his home.\n\nThe disease, figuratively called the intruder (ulsg[/e]ta), is regarded\nas a living being, and the verbs used in speaking of it show that it\nis considered to be long, like a snake or fish. It is brought by the\ndeer chief and put into the body, generally the limbs, of the hunter,\nwho at once begins to suffer intense pain. It can be driven out only\nby some more powerful animal spirit which is the natural enemy of the\ndeer, usually the dog or the Wolf. These animal gods live up above\nbeyond the seventh heaven and are the great prototypes of which the\nearthly animals are only diminutive copies. They are commonly located\nat the four cardinal points, each of which has a peculiar formulistic\nname and a special color which applies to everything in the same\nconnection. Thus the east, north, west, and south are respectively the\nSun Land, the Frigid Land, the Darkening Land, and W[)a][']hal[)a]['],\nwhile their respective mythologic colors are Red, Blue, Black, and\nWhite. W[/a]hal[)a] is said to be a mountain far to the south. The\nwhite or red spirits are generally invoked for peace, health, and other\nblessings, the red alone for the success of an undertaking, the blue\nspirits to defeat the schemes of an enemy or bring down troubles upon\nhim, and the black to compass his death. The white and red spirits\nare regarded as the most powerful, and one of these two is generally\ncalled upon to accomplish the final result.\n\nIn this case the doctor first invokes the Red Dog in the Sun Land,\ncalling him a great ad[/a]wehi, to whom nothing is impossible and who\nnever fails to accomplish his purpose. He is addressed as if out of\nsight in the distance and is implored to appear running swiftly to the\nhelp of the sick man. Then the supplication changes to an assertion\nand the doctor declares that the Red Dog has already arrived to take\nthe disease and has borne away a small portion of it to the uttermost\nends of the earth. In the second, third, and fourth paragraphs the\nBlue Dog of the Frigid Land, the Black Dog of the Darkening Land, and\nthe White Dog of W[/a]hal[)a] are successively invoked in the same terms\nand each bears away a portion of the disease and disposes of it in\nthe same way. Finally, in the fifth paragraph, the White Terrapin of\nW[/a]h[)a]l[)a] is invoked. He bears off the remainder of the disease\nand the doctor declares that relief is accomplished. The connection of\nthe terrapin in this formula is not evident, beyond the fact that he\nis regarded as having great influence in disease, and in this case\nthe beads and a portion of the medicine are kept in a terrapin shell\nplaced upon the diseased part while the prayer is being recited.\n\nThe formulas generally consist of four paragraphs, corresponding to\nfour steps in the medical ceremony. In this case there are five, the\nlast being addressed to the terrapin instead of to a dog. The prayers\nare recited in an undertone hardly audible at the distance of a few\nfeet, with the exception of the frequent _ha_, which seems to be used\nas an interjection to attract attention and is always uttered in a\nlouder tone. The beads--which are here white, symbolic of relief--are\nof common use in connection with these formulas, and are held between\nthe thumb and finger, placed upon a cloth on the ground, or, as in\nthis case, put into a terrapin shell along with a small portion of the\nmedicine. According to directions, the shell has no other part in the\nceremony.\n\nThe blowing is also a regular part of the treatment, the doctor either\nholding the medicine in his mouth and blowing it upon the patient, or,\nas it seems to be the case here, applying the medicine by rubbing,\nand blowing his breath upon the spot afterwards. In some formulas the\nsimple blowing of the breath constitutes the whole application. In\nthis instance the doctor probably rubs the medicine upon the affected\npart while reciting the first paragraph in a whisper, after which he\nblows once upon the spot. The other paragraphs are recited in the\nsame manner, blowing once after each. In this way the whole formula\nis repeated four times, with four blows at the end of the final\nrepetition. The directions imply that the doctor blows only at the end\nof the whole formula, but this is not in accord with the regular mode\nof procedure and seems to be a mistake.\n\nThe medicine consists of a warm decoction of the roots of four\nvarieties of fern, rubbed on with the hand. The awkward description\nof the species shows how limited is the Indian's power of botanic\nclassification. The application is repeated four times during the same\nmorning, beginning just at daybreak and ending at noon. Four is the\nsacred number running through every detail of these formulas, there\nbeing commonly four spirits invoked in four paragraphs, four blowings\nwith four final blows, four herbs in the decoction, four applications,\nand frequently four days' gaktu[n][']ta or tabu. In this case no tabu\nis specified beyond the fact that both doctor and patient must be\nfasting. The tabu generally extends to salt or lye, hot food and\nwomen, while in rheumatism some doctors forbid the patient to eat the\nfoot or leg of any animal, the reason given being that the limbs are\ngenerally the seat of the disease. For a similar reason the patient is\nalso forbidden to eat or even to touch a squirrel, a buffalo, a cat,\nor any animal which \"humps\" itself. In the same way a scrofulous\npatient must not eat turkey, as that bird seems to have a scrofulous\neruption on its head, while ball players must abstain from eating\nfrogs, because the bones of that animal are brittle and easily broken.\n\nHI[)A]`-N[^U]['] NASGW[^U]['] DID[^U][n]L[)E][']SK[)I]\nAD[)A]N[^U]['][n]W[^A]T[)I].\n\n  Asga[']ya y[^u]kan[^u]['][n]w[)i]\n  _Ag[)e][']`ya Giagage['][)i]_ at[)a]t[)i]['];\n  ag[)e][']`ya-n[^u] y[^u]kan[^u]['][n]w[)i]\n  _Asga[']ya Gigage['][)i]_ at[)a]t[)i]['].\n\nY[^u]! Hig[)e][']`ya Gigage['][)i] ts[^u]dante[']l[^u]h[)i] gese['][)i].\nUlsge[']ta hi[']tsanu[']y'tani[']le[)i]['].\nHa-N[^u][n]d[^a]g[^u]['][n]y[)i] n[^u]nta[']ts[^u]d[)a]len[^u][']h[)i]\ngese['][)i]. Gasgil[^a]['] gigage['][)i] tsusdi[']ga tetsad[)i][']il[)e][']\ndetsala[']sidit[)e]-g[)e]['][)i]. Han[^a][']gwa us[)i]nuli[']yu\ndetsaldisi[']y[^u][)i].\n\nUts[)i](n[)a]['])wa nu[']tatan[^u]['][n]ta. Us[^u][']hita nutan[^u][']na.\nUts[)i]n[)a][']wa-gw[^u] nig[^u][n]tisge[']st[)i].\n\n(Deg[^a][']sisisg[^u]['][n][)i])--Hi[)a]-gw[^u]['] niga[^u][']\nkan[^a]he[']ta. N[^u][']`kiba nag[^u][']nkw'tisga[']\ndag[^u]['][n]stisk[^u]['][)i]. S[^a][']gwa n[^u][n]skw[^u][']ta\ng[^u]nst[^u]['][n][)i] ag[^u]nstagi[']s-k[^a][)i]\n        h[^u][n]tsatasg[^a]['][)i]\nn[^u][']`kine-`n[^u] [^u][n]skw[^u][']ta n[^u][']`k[)i]\nn[^u][n]ts[^a]tasg[^a]['][)i]. Hi[)a]-`n[^u]['] n[^u]['][n]w[^a]t[)i]:\nEg[^u]['][n]l[)i], Y[^a][']na-`n[^u] Uts[)e]sd[^a][']g[)i],\n        (U)wa[']sgil[)i]\nts[)i]g[)i]['] Eg[^u]['][n]l[)i], t[)a][']l[)i] tsinu[']dal[)e][']ha,\nK[^a][']ga-`n[^u] Asg[^u]['][n]tag[)e] tsi[^u][n]n[^a][']seh[^a]['][)i],\nDa[']y[)i]-`n[^u] Uw[^a][']y[)i] tsi[^u][n]n[^a][']seh[^a]['][)i].\nSu[']tal[)i] iyutale[']g[)i] unaste[']tsa ag[^a][']t[)i],\nuga[']naw[^u]`n[^u]['] dag[^u]nsta[']`tisg[^a]['][)i] n[^u]['][n]w[^a]t[)i]\nas[^u][n]ga`la['][)i]. Us[^u][']h[)i] adan[^u]['][n]w[^a]t[)i], nu[']`k[)i]\ntsus[^u][']hita dulsi[']nis[^u]['][n] adan[^u]['][n]w[^a]ti.\n[)A]`nawa[']gi-`n[^u] dilasula[']g[)i] ges[^u]['][n][)i] [^u]l[)e][']\nts[)i]kani[']kaga['][)i] g[^u]w'sdi[']-gw[^u] utsawa[']ta\n[)a]`nawa[']-gw[^u]-n[^u]['].\n\nHi[)a]-n[^u]['] gakt[^u]['][n]ta g[^u]lkw[^a][']g[)i] tsus[^u][']hita.\nG[^u]['][n]w[)a]dana[']datlahist[)i]['] nige[']s[^u][n]na--Sal[^a][']l[)i],\ngi[']`li-`n[^u], w[)e][']sa-`n[^u], [)a][']tats[^u]-n[^u]['],\na[']m[)a]-`n[^u]['], anig[)e][']`ya-n[^u]. Uda`l[)i][']\nya[']kan[^u][n]wi[']ya n[^u][']`kiha tsus[^u][']hita\nun[)a]dan[)a][']l[^a]tsi[']-tast[)i] nige[']s[^u][n]na.\nGasgil[^a][']gi-`n[^u] uw[)a][']su[n]-gw[^u]['] u[']sk[)i]ladi[']st[)i]\nuw[)a][']s[^u] n[^u][']`k[)i] tsus[^u][']hit[)a][']. Dis[^a][']i-`n[^u]\ndega[']sgil[^a] [^u]['][n]tsa n[^u]`n[)a]['] uwa[']`t[)i] yiges[^u][)i]\nn[^u][']`k[)i] tsus[^u][']hita.\n\n\n_Translation._\n\nAND THIS ALSO IS FOR TREATING THE CRIPPLER.\n\nY[^u]! O Red Woman, you have caused it. You have put the intruder under\nhim. Ha! now you have come from the Sun Land. You have brought the\nsmall red seats, with your feet resting upon them. Ha! now they have\nswiftly moved away from you. Relief is accomplished. Let it not be for\none night alone. Let the relief come at once.\n\n(Prescription)--(_corner note at top_.) If treating a man one must say\n_Red Woman_, and if treating a woman one must say _Red Man_.\n\nThis is just all of the prayer. Repeat it four times while laying on\nthe hands. After saying it over once, with the hands on (the body\nof the patient), take off the hands and blow once, and at the fourth\nrepetition blow four times. And this is the medicine. Eg[^u]['][n]l[)i]\n(a species of fern). Y[^a][']-na-Uts[)e][']sta (\"bear's bed,\" the\nAspidium acrostichoides or Christmas fern), _two_ varieties of\nthe soft-(leaved) Eg[^u]['][n]l[)i] (one, the small variety, is the\nCinnamon fern, Osmunda cinnamonea), and what is called K[^a][']ga\nAsg[^u]['][n]tag[)e] (\"crow's shin,\" the Adiantum pedatum or Maidenhair\nfern) and what is called Da[']y[)i]-Uw[^a][']y[)i] (\"beaver's paw\"--not\nidentified). Boil the roots of the six varieties together and apply\nthe hands warm with the medicine upon them. Doctor in the evening.\nDoctor four consecutive nights. (The pay) is cloth and moccasins; or,\nif one does not have them, just a little dressed deerskin and some\ncloth.\n\nAnd this is the tabu for seven nights. One must not touch a squirrel,\na dog, a cat, the mountain trout, or women. If one is treating a\nmarried man they (_sic_) must not touch his wife for four nights. And\nhe must sit on a seat by himself for four nights, and must not sit on\nthe other seats for four nights.\n\n\n_Explanation._\n\nThe treatment and medicine in this formula are nearly the same as in\nthat just given, which is also for rheumatism, both being written\nby Gahuni. The prayer differs in several respects from any other\nobtained, but as the doctor has been dead for years it is impossible\nto give a full explanation of all the points. This is probably the\nonly formula in the collection in which the spirit invoked is the \"Red\nWoman,\" but, as explained in the corner note at the top, this is only\nthe form used instead of \"Red Man,\" when the patient is a man. The Red\nMan, who is considered perhaps the most powerful god in the Cherokee\npantheon, is in some way connected with the thunder, and is invoked\nin a large number of formulas. The change in the formula, according\nto the sex of the patient, brings to mind a belief in Irish folk\nmedicine, that in applying certain remedies the doctor and patient\nmust be of opposite sexes. The Red Man lives in the east, in\naccordance with the regular mythologic color theory, as already\nexplained. The seats also are red, and the form of the verb indicates\nthat the Red Woman is either standing upon them (plural) or sitting\nwith her feet resting upon the rounds. These seats or chairs are\nfrequently mentioned in the formulas, and always correspond in color\nwith the spirit invoked. It is not clear why the Red Woman is held\nresponsible for the disease, which is generally attributed to the\nrevengeful efforts of the game, as already explained. In agreement\nwith the regular form, the disease is said to be put under (not into)\nthe patient. The assertion that the chairs \"have swiftly moved away\"\nwould seem from analogy to mean that the disease has been placed upon\nthe seats and thus borne away. The verb implies that the seats move by\ntheir own volition. Immediately afterward it is declared that relief\nis accomplished. The expression \"us[^u][']hita nutan[^u][']na\" occurs\nfrequently in these formulas, and may mean either \"let it not be for\none night alone,\" or \"let it not stay a single night,\" according to\nthe context.\n\nThe directions specify not only the medicine and the treatment, but\nalso the doctor's fee. From the form of the verb the tabu, except as\nregards the seat to be used by the sick person, seems to apply to\nboth doctor and patient. It is not evident why the mountain trout\nis prohibited, but the dog, squirrel, and cat are tabued, as already\nexplained, from the fact that these animals frequently assume\npositions resembling the cramped attitude common to persons afflicted\nby rheumatism. The cat is considered especially uncanny, as coming\nfrom the whites. Seven, as well as four, is a sacred number with the\ntribe, being also the number of their gentes. It will be noted that\ntime is counted by nights instead of by days.\n\n\nHI[^A]['] I[']NAT[^U] YUNISK[^U][']LTSA ADAN[^U][']NW[^A]T[)I].\n\n  1. _D[^u]nu[']wa_, d[^u]nu[']wa, d[^u]nu[']wa, d[^u]nu[']wa,\n          d[^u]nu[']wa, d[^u]nu[']wa (_song_).\n    Sg[)e]! Ha-Wal[^a][']s[)i]-gw[^u] ts[^u][n]l[^u]['][n]tani[']ga.\n  2. _Dayuha_, dayuha, dayuha, dayuha dayuha (_song_).\n    Sg[)e]! Ha-_Usug[)i]_-gw[^u] ts[^u][n]-l[^u][n][']-tani[']ga.\n\n(Deg[^a][']sisisg[^u]['][n][)i]).--Kan[^a]gi[']ta n[^a]y[^a][']ga\nhi[)a]['] dilentisg['][^u][n][)i]. T[)a][']l[)i] ig[^u][']nkw'ta`t[)i],\n[^u]l[)e]['] talin[)e]['] tsutan[^u]['][n]na nasgw[^u]['] t[^a][']l[)i]\nig[^u][']nkw'ta`t[)i][']. Ts[^a][']la agan[^u]['][n]liesk[^a][)i][']\nts[^a][']la yikani[']g[^u][n]g[^u]['][^a][)i]['] watsi[']la-gw[^u]\ngan[^u][n]li[']y[)e]t[)i] unisk[^u]l`ts[^u]['][n][)i]. N[^u][']`k[)i]\nnagade[']stisg[^a][)i]['] agan[^u][n]li[']esg[^u][n][)i]. Aksk[^u][']n[)i]\ngadest[']a`t[)i], n[^u][^u]`k[)i] nagade['] sta h[^u][n]tsatasg[^a]['][)i].\nHi[)a]-`n[^u]['] i[']nat[^u] akti[']s[)i] udest[^a]['][)i] yig[^u][']n`ka,\nnaski-`n[^u]['] tsagad[^u][']l[)a]gisg[^a]['][)i] iyu[']st[)i]\ngatg[^u]['][n][)i].\n\n\n_Translation._\n\nTHIS IS TO TREAT THEM IF THEY ARE BITTEN BY A SNAKE.\n\n  1. D[^u]nu[']wa, d[^u]nu[']wa, d[^u]nu[']wa, d[^u]nu[']wa, d[^u]nu[']wa,\n          d[^u]nu[']wa.\n    Listen! Ha! It is only a common frog which has passed by and put\n          it (the intruder) into you.\n  2. Dayuha, dayuha, dayuha, dayuha, dayuha.\n    Listen! Ha! It is only an _Usu[']`g[)i]_ which has passed by and\n          put it into you.\n\n(Prescription.)--Now this at the beginning is a song. One should say\nit twice and also say the second line twice. Rub tobacco (juice) on\nthe bite for some time, or if there be no tobacco just rub on saliva\nonce. In rubbing it on, one must go around four times. Go around\ntoward the left and blow four times in a circle. This is because in\nlying down the snake always coils to the right and this is just the\nsame (_lit._ \"means like\") as uncoiling it.\n\n\n_Explanation._\n\nThis is also from the manuscript book of Gahuni, deceased, so that no\nexplanation could be obtained from the writer. The formula consists of\na song of two verses, each followed by a short recitation. The whole\nis repeated, according to the directions, so as to make four verses\nor songs; four, as already stated, being the sacred number running\nthrough most of these formulas. Four blowings and four circuits in the\nrubbing are also specified. The words used in the songs are sometimes\ncomposed of unmeaning syllables, but in this case d[^u]nuwa and dayuha\nseem to have a meaning, although neither the interpreter nor the\nshaman consulted could explain them, which may be because the words\nhave become altered in the song, as frequently happens. D[^u]nu[']wa\nappears to be an old verb, meaning \"it has penetrated,\" probably\nreferring to the tooth of the reptile. These medicine songs are\nalways sung in a low plaintive tone, somewhat resembling a lullaby.\nUsu[']`g[)i] also is without explanation, but is probably the name of\nsome small reptile or batrachian.\n\nAs in this case the cause of the trouble is evident, the Indians have\nno theory to account for it. It may be remarked, however, that when\none dreams of being bitten, the same treatment and ceremonies must\nbe used as for the actual bite; otherwise, although perhaps years\nafterward, a similar inflammation will appear on the spot indicated\nin the dream, and will be followed by the same fatal consequences. The\nrattlesnake is regarded as a supernatural being or ada[']wehi, whose\nfavor must be propitiated, and great pains are taken not to offend\nhim. In consonance with this idea it is never said among the people\nthat a person has been bitten by a snake, but that he has been\n\"scratched by a brier.\" In the same way, when an eagle has been shot\nfor a ceremonial dance, it is announced that \"a snowbird has been\nkilled,\" the purpose being to deceive the rattlesnake or eagle spirits\nwhich might be listening.\n\nThe assertion that it is \"only a common frog\" or \"only an\nUsu[']`g[)i]\" brings out another characteristic idea of these\nformulas. Whenever the ailment is of a serious character, or,\naccording to the Indian theory, whenever it is due to the influence\nof some powerful disease spirit the doctor always endeavors to throw\ncontempt upon the intruder, and convince it of his own superior power\nby asserting the sickness to be the work of some inferior being,\njust as a white physician might encourage a patient far gone with\nconsumption by telling him that the illness was only a slight cold.\nSometimes there is a regular scale of depreciation, the doctor first\nascribing the disease to a rabbit or groundhog or some other weak\nanimal, then in succeeding paragraphs mentioning other still less\nimportant animals and finally declaring it to be the work of a mouse,\na small fish, or some other insignificant creature. In this instance\nan ailment caused by the rattlesnake, the most dreaded of the animal\nspirits, is ascribed to a frog, one of the least importance.\n\nIn applying the remedy the song is probably sung while rubbing the\ntobacco juice around the wound. Then the short recitation is repeated\nand the doctor blows four times in a circle about the spot. The whole\nceremony is repeated four times. The curious directions for uncoiling\nthe snake have parallels in European folk medicine.\n\n\nG[^U][n]W[)A]NI[']GIST[^A]['][)I] ADANU['][n]W[^A]T[)I].\n\nSg[)e]! Ha-tsida[']w[)e]iyu, gahus[']t[)i] agin[/u]l`t[)i]\nnige[']s[^u][n]na. G[^u][n]gw[)a]dag[']anad`diy[^u]['] tsida[']w[)e]i[']yu.\nHa-W[)a]huhu[']-gw[^u] hitagu[']sgastan[)e]`h[)e][)i]. Ha-n[^a][']gwa\nh[)u]`kikah[^u][n][^u]['] ha-dus[)u][']`gah[)i] diges[^u]['][n][)i],\niy[^u]['][n]ta w[^u][n]`kid[^a][']h[)i]stani[']ga.\n\nSg[)e]! Ha-tsida[']w[)e]i[']yu, gahu[']st[)i] aginu[']l`t[)i]\nnige[']s[^u][n]na. G[^u][n]gw[)a]daga[']nad'diy[^u]['] tsida[']w[)e]i[']yu.\nHa-Uguku[']-gw[^u] hitagu[']sgastan[)e][']he[)i]['] ud[^a]hi[']yu\ntag[']u[']sgastan[)e][']h[)e][)i][']. Ha-na[']gwadi[']na\nh[^u][n]kikah[^u][n]n[^u][']. Ha-n[^a]n[^a][']h[)i] diges[)u]['][n][)i]\niy[^u]['][n]ta w[^u][n]`kid[^a][']h[)i]stani[']ga.\n\nSg[)e]! Ha-tsida[']w[)e]i[']yu, gahu[']st[)i] aginu[']l`t[)i]\nnige[']s[^u][n]na. G[^u][n]gw[)a]daga[']nad'diy[^u]['] tsida[']w[)e]i[']yu.\nHa-Tsistu-gw[^u] hitagu[']sgastan[)e][']he['][)i]ud[^a]hi[']yu\ntag[']usgastan[)e][']h[)e][)i][']. Ha-n[^a][']gwadi[']na\nh[^u]['][n]kikah[^u]['][n]n[^u]. Ha-sun[^u][n]da[']s[)i] iy[^u]['][n]ta\nkane[']skaw[^a][']dih[)i] diges[^u]['][n][)i],\nw[^u][n]`kid[^a][']h[)i]stani[']ga.\n\nSg[)e]! Ha-tsida[']w[)e]i[']yu, gahu[']st[)i] aginu[']l`t[)i]\nnige[']s[^u][n]na. G[^u][n]gw[)a]daga[']nad'di[']y[^u] tsida[']w[)e]i[']yu.\nHa-De[']tsata[']-gw[^u] (hi)tagu[']sgastan[)e][']h[)e][)i] ud[^a]hi[']yu\ntagu[']sgastan[)e][']h[)e][)i]. Ha-n[^a][']gwadi[']na\nh[^u][n]kikah[^u]['][n]a. Ha-ud[^a][']tale[']ta diges[^u]['][n][)i],\niy[^u]['][n]ta w[^u][n]`kid[^a][']h[)i]stani[']ga.\n\n(Deg[^a][']sisisg[^u]['][n][)i])--Hi[)a][']-sk[)i]n[)i]['] unsdi[']ya\nd[)i]kan[^u]['][n]w[^a]t[)i] tsa`natsa[']yih[^a]['][)i]\ntsaniska[']iha['][)i]; g[^u][n]wani[']gista['][)i]\nhi[']an[^u]d[)i][']sga[)i][']. [)A]m[)a][']\n        d[^u]tsati[']st[)i]sg[^a]['][)i]\nn[^u][']`k[)i] tsus[^u][']hita d[)i]kan[^u]['][n]w[^a]t[)i] Ulsinide[']na\ndakan[^u]['][n]wisg[^a]['][)i]. [)U]['][n]tsa iy[^u]['][n]ta\nwitunini[']dast[)i] yiges[^a]['][)i].\n\n\n_Translation._\n\nTO TREAT THEM WHEN SOMETHING IS CAUSING SOMETHING TO EAT THEM.\n\nListen! Ha! I am a great ada[']wehi, I never fail in anything. I\nsurpass all others--I am a great ada[']wehi. Ha! It is a mere screech\nowl that has frightened him. Ha! now I have put it away in the laurel\nthickets. There I compel it to remain.\n\nListen! Ha! I am a great ada[']wehi, I never fail in anything. I\nsurpass all others--I am a great ada[']wehi. Ha! It is a mere hooting\nowl that has frightened him. Undoubtedly that has frightened him. Ha!\nAt once I have put it away in the spruce thickets. Ha! There I compel\nit to remain.\n\nListen! Ha! I am a great ada[']wehi, I never fail in anything. I\nsurpass all others--I am a great ada[']wehi. Ha! It is only a rabbit\nthat has frightened him. Undoubtedly that has frightened him. Ha!\nInstantly I have put it away on the mountain ridge. Ha! There in the\nbroom sage I compel it to remain.\n\nListen! Ha! I am a great ada[']wehi, I never fail in anything. I\nsurpass all others--I am a great ada[']wehi. Ha! It is only a mountain\nsprite that has frightened him. Undoubtedly that has frightened him.\nHa! Instantly I have put it away on the bluff. Ha! There I compel it\nto remain.\n\n(Prescription)--Now this is to treat infants if they are affected by\ncrying and nervous fright. (Then) it is said that something is causing\nsomething to eat them. To treat them one may blow water on them for\nfour nights. Doctor them just before dark. Be sure not to carry them\nabout outside the house.\n\n\n_Explanation._\n\nThe Cherokee name for this disease is Gu[n]wani[']gist[^a][)i]['], which\nsignifies that \"something is causing something to eat,\" or gnaw the\nvitals of the patient. The disease attacks only infants of tender age\nand the symptoms are nervousness and troubled sleep, from which the\nchild wakes suddenly crying as if frightened. The civilized doctor\nwould regard these as symptoms of the presence of worms, but although\nthe Cherokee name might seem to indicate the same belief, the real\ntheory is very different.\n\nCherokee mothers sometimes hush crying children, by telling them\nthat the screech owl is listening out in the woods or that the\nDe[']tsata--a malicious little dwarf who lives in caves in the river\nbluffs--will come and get them. This quiets the child for the time and\nis so far successful, but the animals, or the De[']tsata, take offense\nat being spoken of in this way, and visit their displeasure upon the\n_children born to the mother afterward_. This they do by sending an\nanimal into the body of the child to gnaw its vitals. The disease\nis very common and there are several specialists who devote their\nattention to it, using various formulas and prescriptions. It is also\ncalled [)a]tawi[']n[)e]h[)i], signifying that it is caused by the\n\"dwellers in the forest,\" i.e., the wild game and birds, and some\ndoctors declare that it is caused by the revengeful comrades of the\nanimals, especially birds, killed by the father of the child, the\nanimals tracking the slayer to his home by the blood drops on the\nleaves. The next formula will throw more light upon this theory.\n\nIn this formula the doctor, who is certainly not overburdened with\nmodesty, starts out by asserting that he is a great ada[']wehi, who\nnever fails and who surpasses all others. He then declares that the\ndisease is caused by a mere screech owl, which he at once banishes\nto the laurel thicket. In the succeeding paragraphs he reiterates his\nformer boasting, but asserts in turn that the trouble is caused by a\nmere hooting owl, a rabbit, or even by the De[']tsata, whose greatest\nexploit is hiding the arrows of the boys, for which the youthful\nhunters do not hesitate to rate him soundly. These various\nmischief-makers the doctor banishes to their proper haunts, the\nhooting owl to the spruce thicket, the rabbit to the broom sage on the\nmountain side, and the De[']tsata to the bluffs along the river bank.\n\nSome doctors use herb decoctions, which are blown upon the body of the\nchild, but in this formula the only remedy prescribed is water, which\nmust be blown upon the body of the little sufferer just before dark\nfor four nights. The regular method is to blow once each at the end of\nthe first, second, and third paragraphs and four times at the end of\nthe fourth or last. In diseases of this kind, which are not supposed\nto be of a local character, the doctor blows first upon the back of\nthe head, then upon the left shoulder, next upon the right shoulder,\nand finally upon the breast, the patient being generally sitting, or\npropped up in bed, facing the east. The child must not be taken out\nof doors during the four days, because should a bird chance to fly\noverhead so that its shadow would fall upon the infant, it would _fan\nthe disease back_ into the body of the little one.\n\n\nG[^U][n]WANI[']GIST[^U]['][n][)I] DITAN[^U][n]W[^A]TI[']Y[)I]\n\nY[^u]! Sg[)e]! Us[)i]nu[']l[)i] hat[^u]['][n]gani[']ga, Giya[']giya[']\nSa`ka[']n[)i], ew'sat[^a][']g[)i] ts[^u]l`da[']hist[)i]. Us[)i]nu[']l[)i]\nhatlasi[']ga. Tsis[']kwa-gw[^u]['] ulsge[']ta uwu[']tlani`l[)e][)i]['].\nUs[)i]nuli[']yu atsahilu[']g[)i]si[']ga. Uts[)i]n[)a][']wa\nnu[']tatan[^u]['][n]ta. Y[^u]!\n\nY[^u]! Sg[)e]! Us[)i]nu[']l[)i] hat[^u]['][n]gani[']ga, Diga[']tisk[)i]\nW[^a]tige['][)i], gal[^u]['][n]lat[)i] iy[^u]['][n]ta\ndits[^u]l`d[^a][']hist[)i]. Ha-n[^a][']gwa us[)i]nu[']l[)i] hatlasi[']ga.\nTsi[']skwa-gw[^u] d[)i]tu[']nila[']w'its[^u][']h[)i] higese['][)i].\nUs[)i]n[^u]l[)i] k[)e]`tati[']g[^u]`lahi[']ga. Uts[)i]n[)a][']wa\nad[^u][n]ni[']ga. Y[^u]!\n\n\n_Translation._\n\nTO TREAT G[^U][n]WANI[']GIST[^U]['][n][)I]--(SECOND).\n\nY[^u]! Listen! Quickly you have drawn near to hearken, O Blue\nSparrow-Hawk; in the spreading tree tops you are at rest. Quickly you\nhave come down. The intruder is only a bird which has overshadowed\nhim. Swiftly you have swooped down upon it. Relief is accomplished.\nY[^u]!\n\nY[^u]! Listen! Quickly you have drawn near to hearken, O Brown\nRabbit-Hawk; you are at rest there above. Ha! Swiftly now you have\ncome down. It is only the birds which have come together for\na council. Quickly you have come and scattered them. Relief is\naccomplished. Y[^u]!\n\n\n_Explanation._\n\nThis formula, also for G[^u][n]wani[']gist[^u]['][n][)i] or\nAtawin[)e][']h[)i], was obtained from A`wan[']ita (Young Deer), who\nwrote down only the prayer and explained the treatment orally. He\ncoincides in the opinion that this disease in children is caused\nby the birds, but says that it originates from the shadow of a bird\nflying overhead having fallen upon the pregnant mother. He says\nfurther that the disease is easily recognized in children, but that it\nsometimes does not develop until the child has attained maturity, when\nit is more difficult to discern the cause of the trouble, although in\nthe latter case dark circles around the eyes are unfailing symptoms.\n\nThe prayer--like several others from the same source--seems\nincomplete, and judging from analogy is evidently incorrect in some\nrespects, but yet exemplifies the disease theory in a striking manner.\nThe disease is declared to have been caused by the birds, it being\nasserted in the first paragraph that a bird has cast its shadow\nupon the sufferer, while in the second it is declared that they\nhave gathered in council (in his body). This latter is a favorite\nexpression in these formulas to indicate the great number of the\ndisease animals. Another expression of frequent occurrence is to\nthe effect that the disease animals have formed a settlement or\nestablished a townhouse in the patient's body. The disease animal,\nbeing a bird or birds, must be dislodged by something which preys upon\nbirds, and accordingly the Blue Sparrow-Hawk from the tree tops and\nthe Brown Rabbit-Hawk (Diga[']tisk[)i]--\"One who snatches up\"), from\nabove are invoked to drive out the intruders. The former is then said\nto have swooped down upon them as a hawk darts upon its prey, while\nthe latter is declared to have scattered the birds which were\nholding a council. This being done, relief is accomplished. Y[^u]! is\na meaningless interjection frequently used to introduce or close\nparagraphs or songs.\n\nThe medicine used is a warm decoction of the bark of K[^u]nst[^u][']ts[)i]\n(Sassafras--Sassafras officinale), Kan[^u][n]si[']ta (Flowering\nDogwood--Cornus florida), Ud[^a][']lana (Service tree--Amelanchier\nCanadensis), and Uni[']kwa (Black Gum--Nyssa multiflora), with the\nroots of two species (large and small) of Da[']yakal[)i][']sk[)i]\n(Wild Rose--Rosa lucida). The bark in every case is taken from the\neast side of the tree, and the roots selected are also generally, if\nnot always, those growing toward the east. In this case the roots and\nbarks are not bruised, but are simply steeped in warm water for\nfour days. The child is then stripped and bathed all over with the\ndecoction morning and night for four days, no formula being used\nduring the bathing. It is then made to hold up its hands in front of\nits face with the palms turned out toward the doctor, who takes some\nof the medicine in his mouth and repeats the prayer mentally, blowing\nthe medicine upon the head and hands of the patient at the final _Y[^u]!_\nof each paragraph. It is probable that the prayer originally consisted\nof four paragraphs, or else that these two paragraphs were repeated.\nThe child drinks a little of the medicine at the end of each\ntreatment.\n\nThe use of salt is prohibited during the four days of the treatment,\nthe word (am[)a][']) being understood to include lye, which enters\nlargely into Cherokee food preparations. No chicken or other feathered\nanimal is allowed to enter the house during the same period, for\nobvious reasons, and strangers are excluded for reasons already\nexplained.\n\n\nHIA['] DU[']NIYUKWATISG[^U]['][n][/I] KANA[']H['E]H[^U].\n\nSg[)e]! N[^u][n]d[^a]g[^u]['][n]y[)i] ts[^u]l`d[^a][']hist[)i],\nKanani[']sk[)i] Gigage. Us[)i]nu[']l[)i] n[^u]['][n]n[^a] gi[']gage\nh[)i]n[^u][n]ni[']ga. Hida[']w[)e]hi-g[^a]g[^u]['], ast[)i]['] digi[']gage\nus[)i]n[^u][']l[)i] deh[)i]kssa['][^u][n]tani[']ga. Ulsge[']ta kane[']ge\nkayu[']`ga ges[^u]['][n], tsg[^a][']ya-gw[^u] higese['][)i].\n        Eh[)i]st[)i][']\nhituwa[']saniy'te[)i][']. Us[)i]nu[']l[)i] ast[)i]['] digi[']gage\ndehada['][^u][n]tani[']ga, adi[']na ts[^u]lstai-y[^u][']`ti-gw[^u]\nhigese['][)i]. N[^a][']gwa g[^a]nagi[']ta da[']tsatane[']l[)i].\nUts[)i]n[)a][']wa nu[']tatan[^u]['][n]ta n[^u][n]t[^u]neli[']ga. Y[^u]!\n\nH[)i]gay[^u]['][n]l[)i] Ts[^u]ne[']ga hat[^u]['][n]gani[']ga.\n\"A[']ya-g[^a]g[^u]['] gat[^u]['][n]gisge[']st[)i] ts[^u]ngili[']s[)i]\ndeagw[^u]lstaw[)i][']stitege[']st[)i],\" tsad[^u]n[^u][']h[)i].\nNa[']ski-g[^a]g[^u]['] itsa[']wes[^u][']h[)i] n[^a][']gwa us[)i]nu[']l[)i]\nhatu['][n]gani[']ga. Uts[)i]n[)a][']wa n[/u]tatan[^u][']ta\nn[^u][n]t[^u][']neli[']ga. Y[^u]!\n\nSg[)e]! Uhy[^u][n]tl[^a][']y[)i] ts[^u]l`d[^a][']histi Kanani[']sk[)i]\nSa`ka[']n[)i]. Us[)i]nu[']l[)i] n[^u]['][n]n[^a] sa`ka[']n[)i]\nh[)i]n[^u][n]ni[']ga. Hida[']w[)e]hi-g[^a]g[^u]['], ast[)i][']\n(di)sa`ka[']n[)i] us[)i]nu[']l[)i] deh[)i]ksa['][^u][n]tani[']ga.\nUlsge[']ta kane[']ge kayu[']`ga ges[^u]['][n], tsg[^a][']ya-gw[^u]\nhigese['][)i]. Eh[)i]st[)i]['] hituwa[']saniy`te([)i][']).\nUs[)i]nu[']l[)i] ast[)i]['] disa`ka[']nige dehada['][^u][n]taniga,\nadi[']na ts[^u]lstai-y[^u][']`ti-gw[^u] higese['][)i]. N[^a][']gwa\ntsg[^a][']ya g[^u]nagi[']ta ts[^u]t[^u]neli[']ga. Uts[)i]n[)a][']wa\nnu[']tatan[^u]['][n]ta n[^u][n]t[^u]neli[']ga. Y[^u]!\n\nH[)i]gay[^u]['][n]l[)i] Ts[^u]ne[']ga hat[^u][n]gani[']ga.\n\"A[']ya-g[^a]g[^u]['] gat[^u]['][n]gisge[']st[)i] ts[^u]ngili[']s[)i]\ndeagw[^u]lstaw[)i][']stitege[']st[)i],\" tsad[^u]n[^u][']h[)i].\nNas[']kig[^a]g[^u]['] itsawes[^u][']h[)i] n[^a][']gwa us[)i]nu[']l[)i]\nhat[^u]['][n]gani[']ga. Uts[)i]n[)a][']wa nutatan[^u]['][n]ta\nn[^u][n]t[^u]neli[']ga. Y[^u]!\n\nSg[)e]! Us[^u]hi[']y[)i] ts[^u]l`d[^a][']hist[)i] Kanani[']sk[)i]\n[^U]['][n]nage. Us[)i]nu[']l[)i] n[^u]['][n]n[^a] [^u]['][n]nage\nh[)i]n[^u][n]ni[']ga. Hida[']w[)e]hi-g[^a]g[^u]['], ast[)i][']\ndig[^u]['][n]nage us[)i]nu[']l[)i] deh[)i]ksa['][^u][n]tani[']ga.\nUlsge[']ta kane[']ge kayu[']`ga ges[^u]['][n], tsg[^a][']ya-gw[^u]\nhigese['][)i]. Eh[)i]st[)i]['] hituwa[']saniy`te[)i][']. Us[)i]nu[']l[)i]\nast[)i]['] dig[^u]['][n]nage dehada['][^u][n]tani[']ga, adi[']na\nts[^u]lstai-y[^u][']`ti-gw[^u] higese['][)i]. N[^a][']gwa tsg[^a][']ya\ng[^u]nagi[']ta ts[^u]t[^u]neli[']ga. Uts[)i]n[)a][']wa nutatan[^u]['][n]ta\nn[^u][n]t[^u]neli[']ga. Y[^u]!\n\nH[)i]gay[^u]['][n]l[)i] Ts[^u]ne[']ga hat[^u][n]gani[']ga.\n\"A[']ya-g[^a]g[^u]['] gat[^u]['][n]gisge[']st[)i] ts[^u]ngili[']s[)i]\ndeagw[^u]lstaw[)i][']stitege[']st[)i],\" tsad[^u]n[^u][']h[)i].\nNa[']skig[^a]g[^u]['] itsawes[^u][']h[)i] n[^a][']gwa us[)i]nu[']l[)i]\nhat[^u]['][n]gani[']ga. Uts[)i]n[)a][']wa nutatan[^u]['][n]ta\nn[^u][n]t[^u]neli[']ga. Y[^u]!\n\nSg[)e]! Gal[^u]['][n]lat[)i] ts[^u]l`d[^a][']hist[)i], Kanani[']sk[)i]\nTs[^u]ne[']ga. Us[)i]nu[']l[)i] n[^u]['][n]n[^a] une[']ga\n        h[)i]n[^u][n]ni[']ga.\nHida[']w[)e]hi-g[^a]g[^u]['], ast[)i]['] tsune[']ga us[)i]nu[']l[)i]\ndeh[)i]ksa['][^u][n] tani[']ga. Ulsge[']ta kane[']ge kayu[']`ga\nges[^u]['][n], tsg[^a][']ya-gw[^u] higese['][)i]. Eh[)i]st[)i][']\nhituwa[']s[)a]niy'te[)i][']. Us[)i]nu[']l[)i] ast[)i]['] tsune[']ga\ndehada['][^u][n]tani[']ga, adi[']na ts[^u]lstai-y[^u][']`ti-gw[^u]\n        higese['][)i].\nN[^a][']gwa tsg[^a][']ya g[^u]nagi[']ta ts[^u]t[^u]neli[']ga.\n        Uts[)i]n[)a][']wa\nnu[']tatan[^u]['][n]ta, n[^u][n]t[^u]neli[']ga. Y[^u]!\n\nH[)i]gay[^u]['][n]l[)i] Ts[^u]ne[']ga hat[^u]['][n]gani[']ga.\n\"A[']ya-g[^a]g[^u]['] gat[^u]['][n]gisge[']st[)i] ts[^u]ngili[']s[)i]\ndeagw[^u]lstaw[)i][']stitege[']st[)i],\" tsad[^u]n[^u][']h[)i].\n        Naski-g[^a]g[^u][']\nitsawes[^u][']h[)i] n[^a][']gwa us[)i]nu[']l[)i] hat[^u][n]gani[']ga.\nU[']ts[)i]na[']wa nutatan[^u]['][n]ta n[^u][n]t[^u]neli[']ga. Y[^u]!\n\n(Degasi[']sisg[^u]['][n][)i])--Hi[)a]['] duniyukwa[']tisg[^u]['][n][)i]\nd[)i]kan[^u]['][n]w[^a]t[)i] [)a]tan[^u]['][n]sida[']h[)i] y[)i][']g[)i].\nNa[']sk[)i] dig[^u][']nstan[)e][']`ti-gw[^u] [^u]l[)e][']\n        ts[)i]ts[^a]t[^u][']\nyie[']lis[^u]. Nig[^u][n][']-gw[^u] us[^u][']na [_for_ us[^u]nda[']na?]\ng[^u]['][n]tat[)i] nay[^a][']ga n[^u]['][n]wat[)i]\n        unan[^u]['][n]sk[)a]`la['][)i].\nKane[']ska dal[^a][']nige unaste[']tla ts[)i][']g[)i]. Se[']lu\nd[)i]gah[^u]`n[^u][']h[)i] tsuni[']yah[)i]st[)i]['] n[^u][']`k[)i]\ntsus[^u][']hita, kan[^a]he[']na-`n[^u] nask[)i]['] iga['][)i]\n        udan[^u][']st[)i]\nhi[']g[)i] nay[^a][']ga.\n\n\n_Translation._\n\nTHIS TELLS ABOUT MOVING PAINS IN THE TEETH (NEURALGIA?).\n\nListen! In the Sunland you repose, O Red Spider. Quickly you have\nbrought and laid down the red path. O great ada[']wehi, quickly you\nhave brought down the red threads from above. The intruder in the\ntooth has spoken and it is only a worm. The tormentor has wrapped\nitself around the root of the tooth. Quickly you have dropped down the\nred threads, for it is just what you eat. Now it is for you to pick it\nup. The relief has been caused to come. Y[^u]!\n\nO Ancient White, you have drawn near to hearken, for you have said,\n\"When I shall hear my grandchildren, I shall hold up their heads.\"\nBecause you have said it, now therefore you have drawn near to listen.\nThe relief has been caused to come. Y[^u]!\n\nListen! In the Frigid Land you repose, O Blue Spider. Quickly you have\nbrought and laid down the blue path. O great ada[']wehi, quickly you\nhave brought down the blue threads from above. The intruder in the\ntooth has spoken and it is only a worm. The tormentor has wrapped\nitself around the root of the tooth. Quickly you have dropped down the\nblue threads, for it is just what you eat. Now it is for you to pick\nit up. The relief has been caused to come. Y[^u]!\n\nO Ancient White, you have drawn near to hearken, for you have said,\n\"When I shall hear my grandchildren, I shall hold up their heads.\"\nBecause you have said it, now therefore you have drawn near to listen.\nThe relief has been caused to come. Y[^u]!\n\nListen! In the Darkening Land you repose, O Black Spider. Quickly you\nhave brought and laid down the black path. O great ada[']wehi, quickly\nyou have brought down the black threads from above. The intruder in\nthe tooth has spoken and it is only a worm. The tormentor has wrapped\nitself around the root of the tooth. Quickly you have dropped down the\nblack threads, for it is just what you eat. Now it is for you to pick\nit up. The relief has been caused to come. Y[^u]!\n\nO Ancient White, you have drawn near to hearken, for you have said,\n\"When I shall hear my grandchildren, I shall hold up their heads.\"\nBecause you have said it, now therefore you have drawn near to listen.\nThe relief has been caused to come. Y[^u]!\n\nListen! You repose on high, O White Spider. Quickly you have brought\nand laid down the white path. O great ada[']wehi, quickly you have\nbrought down the white threads from above. The intruder in the tooth\nhas spoken and it is only a worm. The tormentor has wrapped itself\naround the root of the tooth. Quickly you have dropped down the white\nthreads, for it is just what you eat. Now it is for you to pick it up.\nThe relief has been caused to come. Y[^u]!\n\nO Ancient White, you have drawn near to hearken, for you have said,\n\"When I shall hear my grandchildren, I shall hold up their heads.\"\nBecause you have said it, now therefore you have drawn near to listen.\nThe relief has been caused to come. Y[^u]!\n\n(Prescription)--This is to treat them if there are pains moving about\nin the teeth. It is only (necessary) to lay on the hands, or to blow,\nif one should prefer. One may use any kind of a tube, but usually they\nhave the medicine in the mouth. It is the Yellow-rooted Grass (kane[']\nska dal[^a][']nige unaste[']tla; not identified.) One must abstain four\nnights from cooked corn (hominy), and kan[^a]he[']na (fermented corn\ngruel) is especially forbidden during the same period.\n\n\n_Explanation._\n\nThis formula is taken from the manuscript book of Gatigwanasti,\nnow dead, and must therefore be explained from general analogy. The\nailment is described as \"pains moving about in the teeth\"--that is,\naffecting several teeth simultaneously--and appears to be neuralgia.\nThe disease spirit is called \"the intruder\" and \"the tormentor\" and\nis declared to be a mere worm (tsg[^a][']ya), which has wrapped itself\naround the base of the tooth. This is the regular toothache theory.\nThe doctor then calls upon the Red Spider of the Sunland to let down\nthe red threads from above, along the red path, and to take up the\nintruder, which is just what the spider eats. The same prayer is\naddressed in turn to the Blue Spider in the north, the Black Spider in\nthe west and the White Spider above (gal[^u][n][']lati). It may be stated\nhere that all these spirits are supposed to dwell above, but when no\npoint of the compass is assigned, gal[^u][n][']lati is understood to mean\ndirectly overhead, but far above everything of earth. The dweller in\nthis overhead gal[^u][n][']lati may be red, white, or brown in color. In\nthis formula it is white, the ordinary color assigned spirits dwelling\nin the south. In another toothache formula the Squirrel is implored\nto take the worm and put it between the forking limbs of a tree on the\nnorth side of the mountain.\n\nFollowing each supplication to the spider is another addressed to the\nAncient White, the formulistic name for fire. The name refers to its\nantiquity and light-giving properties and perhaps also to the fact\nthat when dead it is covered with a coat of white ashes. In those\nformulas in which the hunter draws omens from the live coals it is\nfrequently addressed as the Ancient Red.\n\nThe directions are not explicit and must be interpreted from analogy.\n\"Laying on the hands\" refers to pressing the thumb against the jaw\nover the aching tooth, the hand having been previously warmed over\nthe fire, this being a common method of treating toothache. The other\nmethod suggested is to blow upon the spot (tooth or outside of jaw?) a\ndecoction of an herb described rather vaguely as \"yellow-rooted grass\"\neither through a tube or from the mouth of the operator. Igaw[)i]['],\na toothache specialist, treats this ailment either by pressure\nwith the warm thumb, or by blowing tobacco smoke from a pipe\nplaced directly against the tooth. Hominy and fermented corn gruel\n(kan[^a]he[']na) are prohibited for the regular term of four nights, or,\nas we are accustomed to say, four days, and special emphasis is laid\nupon the gruel tabu.\n\nThe prayer to the Spider is probably repeated while the doctor is\nwarming his hands over the fire, and the following paragraph to the\nAncient White (the Fire) while holding the warm thumb upon the aching\nspot. This reverses the usual order, which is to address the fire\nwhile warming the hands. In this connection it must be noted that the\nfire used by the doctor is never the ordinary fire on the hearth, but\ncomes from four burning chips taken from the hearth fire and generally\nplaced in an earthen vessel by the side of the patient. In some cases\nthe decoction is heated by putting into it seven live coals taken from\nthe fire on the hearth.\n\n\nUNAWA ST[^I] EGWA (ADAN[^U][n]W[^A]T[:I]).\n\n                                    (2)          (3)            (4)\nSg[)e]! Gal[^u]['][n]lat[)i][']  hinehi[']  hinehi[']y[^u]  hinida[']we,\n                        (5)             (6)\n                     utsin[^a][']wa  ad[^u][n]niga\n                   12  12  22  34  33  566--Hay[)i][']!\n\n              (1)            (2)           (3)            (4)\nSg[)e]!  U[n]wad[^a][']hi  hinehi['],  hinehi[']y[^u]  hinida[']we,\n                         (5)              (6)\n                     utsin[^a][']wa  ad[^u][n]ni[']ga\n                   12  12  22  34  33  566--Hay[)i][']!\n\n             (1)         (2)       (3)            (4)\nSg[)e]! N[^a]tsihi['] hinehi['] hinehi[']y[^u] hinida[']we\n                        (5)             (6)\n                     utsin[^a][']wa ad[^u][n]ni[']ga\n                   12 12 22 34 33 566--Hay[)i][']!\n\n            (1)        (2)         (3)           (4)\nSg[)e]! Am[^a]yi['] hinehi['], hinehi[']y[^u] hinida[']we\n                         (5)              (6)\n                     utsin[^a][']wa ad[^u][n]ni[']ga\n                   12 12 22 33 33 566--Hay[)i][']!\n\nSg[)e]! Ha-n[^a][']gwa hat[^u]['][n]ngani[']ga, Agalu[']ga Ts[^u]sdi[']ga,\nhida[']w[)e]h[)i], [^a][']tali tsusdiga[']h[)i] duda[']w`sat[^u]['][n]\ndits[^u]ld[^a][']hist[)i]. (Hida[']w[)e]h[)i], gahu[']st[)i]\ntsanu[']l[^u][n]h[^u][n]sg[)i]['] nige[']s[^u][n]na.) Ha-n[^a][']gwa\nda[']t[^u]leh[^u][n]g[^u][']. Usdi[']gi(yu) utiya[']stan[^u][n]['](h[)i])\n(higese[']i). (H[^u][n])hiyala[']gistani[']ga ig[^a][']t[)i]\nusdig[^a][']h[)i] usa[']h[)i]lag[)i]['] Ig[^a]tu[']lt[)i]\nn[^u][n]n[^a][']h[)i] w[)i]te[']tsat[)a]n[^u][n]['][^u][n]s[)i]['].\nA[']ne[']ts[^a]ge[']ta _getsat[^u]n[)e]h[)i]_ n[^u][n]g[^u]lstani[']ga\nig[^u][n][']w[^u]lstanita[']sti-gw[^u]. Ati[']gale[']yata\nts[^u]t[^u][']neli[']ga. Uts[)i]n[^a][']wa [11] nig[^u][n]tisge[']st[)i].\n\nSg[)e]! Ha-n[^a][']gwa h[^u][n]hat[^u]['][n]gani[']ga, Agalu[']ga\nHegwahigw[^u][']. [^A][']tal[)i] tsegw[^a][']h[)i] duda[']w`sat[^u][n]\niy[^u][n]ta dits[^u]ld[^a][']hist[)i]. Agalu[']ga He[']gwa,\n        haus[)i]nu[']l[)i]\nda[']t[^u]leh[^u][n]g[^u]. Usdi[']giyu utiya[']stan[^u]['][n]h[)i].\nHiyala[']gistani[']ga ulsge[']ta ig[^a][']t-egw[^a][']h[)i])\nusa[']h[)i]lag[)i][']. (Igat-(egw[^a][']h[)i] iy[^u][n][']ta\nn[^u][n]n[^a][']h[)i] w[)i]tetsatan[^u]['][n][^u][n]s[)i]['].\nA[']ne[']ts[^a]ge[']ta _getsat[^u]ne[']litise[']sti_\nig[^u][n][']w[^u]lstanita[']sti-gw[^u]. Uts[)i]n[^a][']wa-gw[^u]\nnutatan[^u][n]ta. Nigag[)i]['] Y[^u]!\n\n(Deg[^a]si[']sisg[^u]['][n][)i])--Unawa[']st[)i] e[']gwa\nu[']nitl[^u][n]g[^a]['][)i]. Ta[']ya g[^u]['][n]tat[)i],\nditsa[']tista[']`ti. Ts[^a][']l-agay[^u]['][n]l[)i] y[)a][']h[)a]\nul[^u]['][n]kwati-gw[^u] nasgw[^u]['].\n\n\n_Translation._\n\nTO TREAT THE GREAT CHILL.\n\nListen! On high you dwell, On high you dwell--you dwell, you dwell.\nForever you dwell, you anida[']we, forever you dwell, forever you\ndwell. Relief has come--has come. Hay[)i]!\n\nListen! On [^U][n]wad[^a][']h[)i] you dwell, On [^U][n]wad[^a]h[)i] you\ndwell--you dwell, you dwell. Forever you dwell, you anida[']we, forever\nyou dwell, forever you dwell. Relief has come--has come. Hay[)i]!\n\nListen! In the pines you dwell, In the pines you dwell--you dwell, you\ndwell. Forever you dwell, you anida[']we, forever you dwell, forever\nyou dwell. Relief has come--has come. Hay[)i]!\n\nListen! In the water you dwell, In the water you dwell, you dwell, you\ndwell. Forever you dwell, you anida[']we, forever you dwell, forever\nyou dwell. Relief has come--has come. Hayi[)i]!\n\nListen! O now you have drawn near to hearken, O Little Whirlwind,\nO ada[']wehi, in the leafy shelter of the lower mountain, there you\nrepose. O ada[']wehi, you can never fail in anything. Ha! Now rise up.\nA very small portion [of the disease] remains. You have come to sweep\nit away into the small swamp on the upland. You have laid down your\npaths near the swamp. It is ordained that you shall scatter it as in\nplay, so that it shall utterly disappear. By you it must be scattered.\nSo shall there be relief.\n\nListen! O now again you have drawn near to hearken, O Whirlwind,\nsurpassingly great. In the leafy shelter of the great mountain there\nyou repose. O Great Whirlwind, arise quickly. A very small part [of\nthe disease] remains. You have come to sweep the intruder into the\ngreat swamp on the upland. You have laid down your paths toward the\ngreat swamp. You shall scatter it as in play so that it shall utterly\ndisappear. And now relief has come. All is done. Y[^u]!\n\n[Footnote 11: So written and pronounced by A`y[^u][n][']ini instead of\nuts[)i]n[)a][']wa.]\n\n(Prescription.)--(This is to use) when they are sick with the great\nchill. Take a decoction of wild cherry to blow upon them. If you have\nTs[^a][']l-agay[^u]['][n]l[)i] (\"old tobacco\"--_Nicotiana rustica_) it\nalso is very effective.\n\n\n_Explanation._\n\nUnawa[']st[)i], \"that which chills one,\" is a generic name for\nintermittent fever, otherwise known as fever and ague. It is much\ndreaded by the Indian doctors, who recognize several varieties of\nthe disease, and have various theories to account for them. The above\nformula was obtained from A`y[^u]['][n]ni (Swimmer), who described the\nsymptoms of this variety, the \"Great Chill,\" as blackness in the face,\nwith alternate high fever and shaking chills. The disease generally\nappeared in spring or summer, and might return year after year. In the\nfirst stages the chill usually came on early in the morning, but came\non later in the day as the disease progressed. There might be more\nthan one chill during the day. There was no rule as to appetite, but\nthe fever always produced an excessive thirst. In one instance the\npatient fainted from the heat and would even lie down in a stream to\ncool himself. The doctor believed the disease was caused by malicious\ntsg[^a][']ya, a general name for all small insects and worms, excepting\nintestinal worms. These tsg[^a][']ya--that is, the disease tsg[^a][']ya,\nnot the real insects and worms--are held responsible for a large number\nof diseases, and in fact the tsg[^a][']ya doctrine is to the Cherokee\npractitioner what the microbe theory is to some modern scientists.\nThe tsg[^a][']ya live in the earth, in the water, in the air, in the\nfoliage of trees, in decaying wood, or wherever else insects lodge, and\nas they are constantly being crushed, burned or otherwise destroyed\nthrough the unthinking carelessness of the human race, they are\ncontinually actuated by a spirit of revenge. To accomplish their\nvengeance, according to the doctors, they \"establish towns\" under the\nskin of their victims, thus producing an irritation which results in\nfevers, boils, scrofula and other diseases.\n\nThe formula begins with a song of four verses, in which the doctor\ninvokes in succession the spirits of the air, of the mountain, of\nthe forest, and of the water. Gal[^u][n]lat[)i], the word used in the\nfirst verse, signifies, as has been already explained, \"on high\" or\n\"above everything,\" and has been used by translators to mean heaven.\n[^U][n]wad[^a][']h[)i] in the second verse is the name of a bald\nmountain east of Webster, North Carolina, and is used figuratively to\ndenote any mountains of bold outline. The Cherokees have a tradition\nto account for the name, which is derived from [^U][n]wad[^a][']l[)i],\n\"provision house.\" N[^a][']tsih[)i]['] in the third verse signifies\n\"pinery,\" from n[^a][']`ts[)i], \"pine,\" but is figuratively used to\ndenote a forest of any kind.\n\nIn the recitation which follows the song, but is used only in serious\ncases, the doctor prays to the whirlwind, which is considered to\ndwell among the trees on the mountain side, where the trembling of the\nleaves always gives the first intimation of its presence. He declares\nthat a small portion of the disease still remains, the spirits\ninvoked in the song having already taken the rest, and calls upon the\nwhirlwind to lay down a path for it and sweep it away into the swamp\non the upland, referring to grassy marshes common in the small coves\nof the higher mountains, which, being remote from the settlements, are\nconvenient places to which to banish the disease. Not satisfied with\nthis, he goes on to direct the whirlwind to scatter the disease as it\nscatters the leaves of the forest, so that it shall utterly disappear.\nIn the Cherokee formula the verb a`ne[']ts[^a]ge[']ta means literally\n\"to play,\" and is generally understood to refer to the ball play,\na[']ne[']ts[^a], so that to a Cherokee the expression conveys the idea\nof catching up the disease and driving it onward as a player seizes\nthe ball and sends it spinning through the air from between his ball\nsticks. Niga[']g[)i] is a solemn expression about equivalent to the\nLatin consummatum est.\n\nThe doctor beats up some bark from the trunk of the wild cherry\nand puts it into water together with seven coals of fire, the\nlatter being intended to warm the decoction. The leaves of\nTs[^a]l-agay[^u]['][n]li (Indian tobacco--Nicotiana rustica) are\nsometimes used in place of the wild cherry bark. The patient is placed\nfacing the sunrise, and the doctor, taking the medicine in his mouth,\nblows it over the body of the sick man. First, standing between the\npatient and the sunrise and holding the medicine cup in his hand, he\nsings the first verse in a low tone. Then, taking some of the liquid in\nhis mouth, he advances and blows it successively upon the top of the\nhead, the right shoulder, left shoulder, and breast or back of the\npatient, making four blowings in all. He repeats the same ceremony with\nthe second, third, and fourth verse, returning each time to his original\nposition. The ceremony takes place in the morning, and if necessary is\nrepeated in the evening. It is sometimes necessary also to repeat the\ntreatment for several--generally four--consecutive days.\n\nThe recitation is not used excepting in the most serious cases, when,\naccording to the formula, \"a very small portion\" of the disease\nstill lingers. It is accompanied by blowing _of the breath alone_,\nwithout medicine, probably in this case typical of the action of the\nwhirlwind. After repeating the whole ceremony accompanying the song,\nas above described, the doctor returns to his position in front of\nthe patient and recites in a whisper the first paragraph to the Little\nWhirlwind, after which he advances and blows his breath upon the\npatient four times as he has already blown the medicine upon him. Then\ngoing around to the north he recites the second paragraph to the Great\nWhirlwind, and at its conclusion blows in the same manner. Then moving\naround to the west--behind the patient--he again prays to the Little\nWhirlwind with the same ceremonies, and finally moving around to the\nsouth side he closes with the prayer to the Great Whirlwind, blowing\nfour times at its conclusion. The medicine must be prepared anew by\nthe doctor at the house of the patient at each application morning\nor evening. Only as much as will be needed is made at a time, and the\npatient always drinks what remains after the blowing. Connected with\nthe preparation and care of the medicine are a number of ceremonies\nwhich need not be detailed here. The wild cherry bark must always be\nprocured fresh; but the Ts[^a]l-agay[^u]['][n]l[)i] (\"Old Tobacco\")\nleaves may be dry. When the latter plant is used four leaves are taken\nand steeped in warm water with the fire coals, as above described.\n\n\nHI[)A]['] TSUNSDI[']GA DIL`TADI[']NATANTI[']Y[)I]. I.\n\nSg[)e]! H[)i]sga[']ya Ts`sdi[']ga ha-n[^a][']gwa\n        da[']t[^u]leh[^u][n]g[^u][']\nk[)i]l[^u]-gw[^u][']. Iy[^u]['][n]ta agay[^u]['][n]linas[)i][']\n        taya['][)i].\nEska[']niy[)u] unay[)e][']hist[)i]['] n[^u][n]ta-yu[']tanat[)i]['].\nSg[)e][']! tin[^u][']l[)i]tg[)i][']! Tleki[']yu ts[^u]tsest[^a][']g[)i]\nhw[)i]nag[)i][']. Y[^u]!\n\nSg[)e]! Hige[']cya ts`sdi[']ga ha-n[^a][']gwa da[']t[^u]leh[^u][n]g[^u][']\nk[)i]l[^u]-gw[^u][']. Iy[^u][n][']ta ts[^u]tu[']tunas[)i][']\n        t[)a]ya['][)i].\nEska[']niy[)u] unay[)e][']hist[)i] n[^u][n]tayu[']tanat[)i][']. Sg[)e]!\ntin[^u][']l[)i]tg[)i][']! Tleki[']yu ts[^u]tsest[^a][']\n        hw[)i]nag[)i][']. Y[^u]!\n\n\n_Translation._\n\nTHIS IS TO MAKE CHILDREN JUMP DOWN.\n\nListen! You little man, get up now at once. There comes an old woman.\nThe horrible [old thing] is coming, only a little way off. Listen!\nQuick! Get your bed and let us run away. Y[^u]!\n\nListen! You little woman, get up now at once. There comes your\ngrandfather. The horrible old fellow is coming only a little way off.\nListen! Quick! Get your bed and let us run away. Y[^u]!\n\n\n_Explanation._\n\nIn this formula for childbirth the idea is to frighten the child and\ncoax it to come, by telling it, if a boy, that an ugly old woman is\ncoming, or if a girl, that her grandfather is coming only a short\ndistance away. The reason of this lies in the fact that an old woman\nis the terror of all the little boys of the neighborhood, constantly\nteasing and frightening them by declaring that she means to live\nuntil they grow up and then compel one of them to marry her, old and\nshriveled as she is. For the same reason the maternal grandfather, who\nis always a privileged character in the family, is especially dreaded\nby the little girls, and nothing will send a group of children\nrunning into the house more quickly than the announcement that an old\n\"granny,\" of either sex is in sight.\n\nAs the sex is an uncertain quantity, the possible boy is always first\naddressed in the formulas, and if no result seems to follow, the\ndoctor then concludes that the child is a girl and addresses her in\nsimilar tones. In some cases an additional formula with the beads\nis used to determine whether the child will be born alive or dead.\nIn most instances the formulas were formerly repeated with the\nappropriate ceremonies by some old female relative of the mother,\nbut they are now the property of the ordinary doctors, men as well\nas women.\n\nThis formula was obtained from the manuscript book of\nA`y[^u]['][n]in[)i], who stated that the medicine used was a warm\ndecoction of a plant called Dal[^a][']nige Unaste[']ts[)i] (\"yellow\nroot\"--not identified), which was blown successively upon the top of\nthe mother's head, upon the breast, and upon the palm of each hand.\nThe doctor stands beside the woman, who is propped up in a sitting\nposition, while repeating the first paragraph and then blows. If this\nproduces no result he then recites the paragraph addressed to the girl\nand again blows. A part of the liquid is also given to the woman to\ndrink. A`y[^u]['][n]in[)i] claimed this was always effectual.\n\n\n(HI[)A]['] TSUNSDI[']GA DIL`TADI[']NATANTI[']YI. II.)\n\nHitsutsa, hitsu[']tsa, tleki[']yu, tleki[']yu, [)e][']hinug[^a]['][)i],\n[)e][']hinug[^a]['][)i]! Hi[']tsu[']tsa, tleki[']yu, g[^u]lts[^u][']t[)i],\ng[^u]lts[^u][']t[)i], tinag[^a][']na, tinag[^a][']na!\n\nHig[)e]`yu[']tsa, hig[)e]`yu[']tsa, tleki[']yu, tleki[']yu,\n[)e][']hinug[^a]['][)i], [)e][']hinug[^a]['][)i]! Hig[)e]`yu[']tsa,\ntleki[']yu, g[^u][n]gu[']st[)i], g[^u][n]gu[']st[)i], tinag[^a][']na,\ntinag[^a][']na!\n\n\n_Translation._\n\nTHIS IS TO MAKE CHILDREN JUMP DOWN.\n\nLittle boy, little boy, hurry, hurry, come out, come out! Little boy,\nhurry; a bow, a bow; let's see who'll get it, let's see who'll get it!\n\nLittle girl, little girl, hurry, hurry, come out, come out. Little\ngirl, hurry; a sifter, a sifter; let's see who'll get it, let's see\nwho'll get it!\n\n\n_Explanation._\n\nThis formula was obtained from Takwati[']h[)i], as given to him by\na specialist in this line. Takwatihi himself knew nothing of the\ntreatment involved, but a decoction is probably blown upon the patient\nas described in the preceding formula. In many cases the medicine used\nis simply cold water, the idea being to cause a sudden muscular action\nby the chilling contact. In this formula the possible boy or girl is\ncoaxed out by the promise of a bow or a meal-sifter to the one who can\nget it first. Among the Cherokees it is common, in asking about the\nsex of a new arrival, to inquire, \"Is it a bow or a sifter?\" or \"Is it\nball sticks or bread?\"\n\n\nDAL[^A][']NI [^U][n]N[)A]GE['][)I] ADAN[^U]['][n]W[^A]T[)I].\n\n  Yuha[']ahi['], (yuha[']ahi['], yuha[']ahi['], yuha[']ahi['],)\n  Yuha[']ahi['], (yuha[']ahi['], yuha[']ahi[']), Y[^u]!\n\nSg[)e]! [^U][n]tal-e[']gw[^a]h[)i]['] didult[^a][']h[)i]st[)i] ulsge[']ta.\nUs[)i]nu[']l[)i] d[^a]titu[']lene['][)i]. Us[)i]nu[']l[)i]\ndunu[']y`tani[']le[)i]['].\n\nSg[)e]! Ha-n[^a][']gwa stat[^u]['][n]gani[']ga, n[^u][n]d[^a][']y[)i]\ndistul`t[^a][']hist[)i], Stisga[']ya D[)i]st`sdi[']ga,\nstida[']wehi-g[^a]g[^u]. [^U][n]tal-e[']gwa d[^a]titulene[']([)i])\nulsge[']ta. Us[)i]nu[']l[)i] det[)i]st[^u][']l`tani[']ga ulsge[']ta.\nDitu[']talen[^u]['][n]itsa n[^u][n]na[']h[)i]\n[w]i[']de[']tutan[^u]['][n]tas[)i]['], n[^u][n]tadu[']ktah[^u]['][n]st[)i]\nnige[']s[^u][n]na. N[^u][']`g[)i] iyay[^u]['][n]lat[)a]g[)i][']\nay[^a]we[']s[^a]l[^u]['][n]ta de[']dud[^u]neli[']sest[)i]['],\nG[^u]['][n]tsat[^a]tagi[']y[^u] tistadi[']g[^u]lahi[']sest[)i].\nTiduda[']le`n[^u][']([)i]) [^u]['][n]tale[']gw[^a]\n[w][i]t[)i][']st[^u]l`tati[']n[^u][n]tani[']ga. Na[']`n[)a]\nwit[^u]l`t[^a][']h[)i]stani[']ga, tadu[']ktah[^u]['][n]st[)i]\nnige[']s[^u][n]na. Ha-na[']`n[)a] [w][i]d[']ult[^a]histe[']st[)i].\n(Y[^u]!)\n\n(Degasisisg[^u]['][n][)i])--Hi[)a]['] anine[']ts[)i] ga[']`tisk[)i]\nadan[^u]['][n]w[^a]t[)i]. [)U]['][n]tla atsi[']la t[)i][']`t[)i]\ny[)i][']g[)i].\n\n\n_Translation._\n\nTO TREAT THE BLACK YELLOWNESS.\n\n  Yuha[']ahi['], yuha[']ahi['], yuha[']ahi['], yuha[']ahi['],\n  Yuha[']ahi['], yuha[']ahi['], yuha[']ahi['] Y[^u]!\n\nListen! In the great lake the intruder reposes. Quickly he has risen\nup there. Swiftly he has come and stealthily put himself (under the\nsick man).\n\nListen! Ha! Now you two have drawn near to hearken, there in the Sun\nLand you repose, O Little Men, O great anida[']wehi! The intruder has\nrisen up there in the great lake. Quickly you two have lifted up the\nintruder. His paths have laid themselves down toward the direction\nwhence he came. Let him never look back (toward us). When he stops\nto rest at the four gaps you will drive him roughly along. Now he has\nplunged into the great lake from which he came. There he is compelled\nto remain, never to look back. Ha! there let him rest. (Y[^u]!)\n\n(Directions.)--This is to treat them when their breast swells. Fire\n(coals) is not put down.\n\n\n_Explanation._\n\nThis formula, from A`y[^u][n]in[)i]'s manuscript, is used in treating\na disease known as Dal[^a]ni, literally, \"yellow.\" From the vague\ndescription of symptoms given by the doctors, it appears to be an\naggravated form of biliousness, probably induced by late suppers and\nbad food. According to the Indian theory it is caused by revengeful\nanimals, especially by the terrapin and its cousin, the turtle.\n\nThe doctors recognize several forms of the disease, this variety\nbeing distinguished as the \"black dal[^a]ni\" (Dal[^a]ni [^U][n]nage['][)i])\nandconsidered the most dangerous. In this form of dal[^a]n[)i], according\ntotheir account, the navel and abdomen of the patient swell, the ends of\nhis fingers become black, dark circles appear about his eyes, and the\nthroat contracts spasmodically and causes him to fall down suddenly\ninsensible. A`y[^u][n]in[)i]'s method of treatment is to rub the breast\nand abdomen of the patient with the hands, which have been previously\nrubbed together in the warm infusion of wild cherry (ta[']ya) bark.\nThe song is sung while rubbing the hands together in the liquid,\nand the prayer is repeated while rubbing the swollen abdomen of the\npatient. The operation may be repeated several times on successive\ndays.\n\nThe song at the beginning has no meaning and is sung in a low\nplaintive lullaby tone, ending with a sharp _Yu!_ The prayer possesses\na special interest, as it brings out several new points in the\nCherokee mythologic theory of medicine. The \"intruder,\" which is held\nto be some amphibious animal--as a terrapin, turtle, or snake--is\ndeclared to have risen up from his dwelling place in the great lake,\nsituated toward the sunset, and to have come by stealth under the\nsick man. The verb implies that the disease spirit _creeps under_ as\na snake might crawl under the coverlet of a bed.\n\nThe two Little Men in the Sun Land are now invoked to drive out the\ndisease. Who these Little Men are is not clear, although they are\nregarded as most powerful spirits and are frequently invoked in the\nformulas. They are probably the two Thunder Boys, sons of Kanati.\n\nThe Little Men come instantly when summoned by the shaman, pull out\nthe intruder from the body of the patient, turn his face toward the\nsunset, and begin to drive him on by threats and blows (expressed in\nthe word g[^u]['][n]tsatatagi[']y[^u]) to the great lake from which he\ncame. On the road there are four gaps in the mountains, at each of which\nthe disease spirit halts to rest, but is continually forced onward by\nhis two pursuers, who finally drive him into the lake, where he is\ncompelled to remain, without being permitted even to look back again.\nThe four gaps are mentioned also in other formulas for medicine and\nthe ball play and sometimes correspond with the four stages of the\ntreatment. The direction \"No fire (coals) is put down\" indicates that\nno live coals are put into the decoction, the doctor probably using\nwater warmed in the ordinary manner.\n\nTakwati[']h[)i] uses for this disease a decoction of four herbs\napplied in the same manner. He agrees with A`y[^u][n]in[)i] in regard to\nthe general theory and says also that the disease may be contracted by\nneglecting to wash the hands after handling terrapin shells, as, for\ninstance, the shell rattles used by women in the dance. The turtle or\nwater tortoise (seligu[']g[)i]) is considered as an inferior being,\nwith but little capacity for mischief, and is feared chiefly on\naccount of its relationship to the dreaded terrapin or land tortoise\n(t[^u]ks[)i][']). In Takwatih[)i]'s formula he prays to the Ancient\nWhite (the fire), of which these cold-blooded animals are supposed to be\nafraid, to put the fish into the water, the turtle into the mud, and\nto send the terrapin and snake to the hillside.\n\n\nTSUNDAYE[']LIGAKTAN[^U][']H[)I] ADAN[^U]['][n]W[^A]T[)I].\n\nSg[)e]! Han[^a][']gwa hat[^u]['][n]ganiga, gal[^u]['][n]lat[)i]\nhetsad[^a][']hist[)i], K[^a][']lan[^u] [^U]['][n]nage, gahu[']st[)i]\ntsanu[']lah[^u]['][n]sg[)i] nige[']s[^u][n]na. Ha-n[^a][']gwa\n(hetsatsa['][^u][n]tani[']ga.\n        Hanig[^u]['][n]wat[^u][n]nigw[)a]l[^a]e[']stigw[^u]\ntsal[^a]s[^u]['][n][)i]. Asgin-u[']dan[^u] higes[']e[)i]. Sanigala[']g[)i]\nges[^u]['][n][)i] hastig[^u][']`lani[']ga, duw[^a]lu[']wa[']t[^u][']t[)i]\nnige[']s[^u][n]na, nit[^u][']neli[']ga. Ha-Us[^u]hi[']y[)i]\nwitit[^a][']h[)i]stani[']ga. Dadu[']satah[^u]['][n]st[)i] nige[']s[^u][n]na\nnit[^u][']neli[']ga. Uts[)i]n[)a][']wa nu[']tatan[^u]['][n]ta.\n\nSg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga, K[^a][']lan[^u]\n        G[)i]gage['][)i],\nhidaw[)e]hi[']yu. Ha-gahu[']st[)i] tsanu[']lah[^u]['][n]sg[)i]\nnige[']s[^u][n]na, etsanetse[']l[^u]h[)i], Ha-gal[^u][n]lati[']tsa\nhetsat[^a][']hist[)i]. N[^a][']gwa hetsats[^a]['][^u][n]tani[']ga.\nNig[^u]['][n]wat[^u]['][n]nigwal[^a]e[']sti-gw[^u] tsal[^a]s[^u]['][n][)i].\nAsgin-udan[^u][']hi-gw[^u] higese['][)i]. Ha-Sanigal[^a]g[)i] ges[^u]['][n]\nh[^a]stig[^u][']`lani[']ga ulsge[']ta, ha-uts[)i]n[)a][']wa-gw[^u][']\nnig[^u]['][n]tisge[']st[)i]. Us[^u]hi[']y[)i] w[)i]nt[^u]n[)e][']d[^u].\nUs[^u]hi[']y[)i] w[)i]tit[^a][']h[)i]stani[']ga. Uts[)i]n[)a][']wa\nad[^u][n]ni[']ga.\n\nSg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga, K[^a][']lan[^u]\n        Sa[']ka[']ni;\ngal[^u][']lat[)i] hetsad[^a][']hist[)i], hida[']w[)e]h[)i]. Gahu[']st[)i]\ntsanu[']lah[^u]['][n]sg[)i] nige[']s[^u][n]na,\netsanetse[']l[^u]h[)i]. Ha-n[^a][']gwa hetsats[^a]['][^u][n]tani[']ga.\nNig[^u]['][n]wat[^u]['][n]nigwal[^a]e[']sti-gw[^u] tsal[^a]s[^u]['][n][)i].\nSanigal[^a][']g[)i] gesu['][n] hastig[^u][']`lani[']ga ulsge[']ta.\nDuw[^a]lu[']wat[^u][']t[)i] nige[']s[^u][n]na, nit[^u][']neli[']ga.\nUs[^u]hi[']y[)i] w[)i]tit[^a][']h[)i]stani[']ga,\n        dadu[']satah[^u]['][n]st[)i]\nnige[']s[^u][n]na nit[^u][']neli[']ga. Uts[)i]n[)a][']wa ad[^u][n]ni[']ga.\n\nSg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga, Wa[']h[)i]l[)i]\ngal[^u][n]lti[']tsa hetsad[^a][']hist[)i], K[^a][']lan[^u] Ts[^u]ne[']ga,\nhida[']w[)e]h[)i]. Gahu[']st[)i] tsanu[']l`t[)i]\nnige[']s[^u][n]na. Han[^a][']gwa hetsats[^a]['][^u][n]tani[']ga.\nNig[^u]['][n]wat[^u]['][n]nigwal[^a]e[']sti-gw[^u] tsal[^a]s[^u]['][n][)i].\nHa-n[^a][']gwa detal`tani[']ga. Sanigal[^a][']g[)i] ges[^u]['][n]\nhastig['][^u]`lani[']ga ulsge[']ta, duw[^a]lu[']wat[^u][']`t[)i]\nnige[']s[^u][n]na nit[^u][']neli[']ga. Us[^u]hi[']y[)i]\nw[)i]tit[^a][']h[)i]stani[']ga. Dadu[']satah[^u]['][n]st[)i]\nnige[']s[^u][n]na nit[^u][']neli[']ga. Uts[)i]n[)a][']wa ad[^u][n]ni[']ga.\n\n(Dega[']sisisg[^u]['][n][)i])--Hi[)a][']agi`li[']ya\n        unitl[^u][n]g[^u]['][n][)i]\nadan[^u][']w[^a]t[)i]. Askwanu[']tsast[)i][']. Ts[^a][']l(a)\nAgay[^u]['][n]l[)i]unitsi[']l[^u][n]n[^u][']h[)i]g[^u]['][n]tat[)i],\nan[^u]['][n]sga`l[^a][']-gw[^u]; Kanas[^a][']la-`n[^u] unali[']g[^a]h[^u],\nade[']la[']-`n[^u] n[^u][']`gi-gw[^u] ani[']gage['][)i] dah[^a]['][)i],\nTs[^a]liyu[']st[)i]-`n[^u] Usdi[']ga. Gahu[']sti-[']`nu\n        yuta[']suy[^u]['][n]na\ns[^a]watu[']hi-gw[^u] at[)i]['] daw[^a][']hila-gw[^u] iy[^u]['][n]ta.\n\n\n_Translation._\n\nTO TREAT FOR ORDEAL DISEASES.\n\nListen! Ha! Now you have drawn near to hearken and are resting\ndirectly overhead. O Black Raven, you never fail in anything. Ha! Now\nyou are brought down. Ha! There shall be left no more than a trace\nupon the ground where you have been. It is an evolute ghost. You have\nnow put it into a crevice in Sanigalagi, that it may never find the\nway back. You have put it to rest in the Darkening Land, so that it\nmay never return. Let relief come.\n\nListen! Ha! Now you have drawn near to hearken, O Red Raven, most\npowerful ada[']wehi. Ha! You never fail in anything, for so it was\nordained of you. Ha! You are resting directly overhead. Ha! Now you\nare brought down. There shall remain but a trace upon the ground where\nyou have been. It is an evolute ghost. Ha! You have put the Intruder\ninto a crevice of Sanigalagi and now the relief shall come. It (the\nIntruder) is sent to the Darkening Land. You have put it to rest in\nthe Darkening Land. Let the relief come.\n\nListen! Ha! Now you have drawn near to hearken, O Blue Raven; you are\nresting directly overhead, ada[']wehi. You never fail in anything, for\nso it was ordained of you. Ha! Now you are brought down. There shall\nbe left but a trace upon the ground where you have been. You have put\nthe Intruder into a crevice in Sanigalagi, that it may never find the\nway back. You have put it to rest in the Darkening Land, so that it\nmay never return. Let the relief come.\n\nListen! Ha! Now you have drawn near to hearken; you repose on high\non Wa[']h[)i]l[)i], O White Raven, ada[']wehi. You never fail in\nanything. Ha! Now you are brought down. There shall be left but a\ntrace upon the ground where you have been. Ha! Now you have taken it\nup. You have put the Intruder into a crevice in Sanigalagi, that it\nmay never find the way back. You have put it to rest in the Darkening\nLand, never to return. Let the relief come.\n\n(Directions)--This is to treat them for a painful sickness. One must\nsuck. Use Ts[^a][']lagay[^u][n][']-li (\"Old Tobacco\"--Nicotiana rustica),\nblossoms, and just have them in the mouth, and Kanas[^a][']la (Wild\nParsnip), goes with it, and four red beads also must lie there,\nand Ts[^a]liyu[']sti Usdi[']ga (\"Little (plant) Like Tobacco\"--Indian\nTobacco--Lobelia inflata.) And if there should be anything mixed with\nit (i.e., after sucking the place), just put it about a hand's-length\ninto the mud.\n\n\n_Explanation._\n\nThe Cherokee name for this disease gives no idea whatever of its\nserious nature. The technical term, Tsundaye[']liga[']ktan[^u][']h[)i],\nreally refers to the enthusiastic outburst of sociability that ensues\nwhen two old friends meet. In this instance it might be rendered\n\"an ordeal.\" The application of such a name to what is considered a\nserious illness is in accordance with the regular formulistic practice\nof making light of a dangerous malady in order to convey to the\ndisease spirit the impression that the shaman is not afraid of him.\nA`y[^u][n]in[)i], from whom the formula was obtained, states also that\nthe disease is sometimes sent to a man by a friend or even by his\nparents, in order to test his endurance and knowledge of counter\nspells.\n\nAs with most diseases, the name simply indicates the shaman's theory\nof the occult cause of the trouble, and is no clue to the symptoms,\nwhich may be those usually attendant upon fevers, indigestion, or\nalmost any other ailment.\n\nIn some cases the disease is caused by the conjurations of an enemy,\nthrough which the patient becomes subject to an inordinate appetite,\ncausing him to eat until his abdomen is unnaturally distended. By the\nsame magic spells tobacco may be conveyed into the man's body, causing\nhim to be affected by faintness and languor. The enemy, if bitterly\nrevengeful, may even put into the body of his victim a worm or insect\n(tsg[^a]ya), or a sharpened stick of black locust or \"fat\" pine, which\nwill result in death if not removed by a good doctor. Sometimes a weed\nstalk is in some occult manner conveyed into the patient's stomach,\nwhere it is transformed into a worm. As this disease is very common,\nowing to constant quarrels and rival jealousies, there are a number of\nspecialists who devote their attention to it.\n\nThe prayer is addressed to the Black, Red, Blue, and White Ravens,\ntheir location at the four cardinal points not being specified,\nexcepting in the case of the white raven of Wa[']hil[)i], which, as\nalready stated, is said to be a mountain in the south, and hence\nis used figuratively to mean the south. The ravens are each in turn\ndeclared to have put the disease into a crevice in Sanigala[']gi--the\nCherokee name of Whiteside Mountain, at the head of Tuckasegee River,\nin North Carolina, and used figuratively for any high precipitous\nmountain--and to have left no more than a trace upon the ground where\nit has been. The adjective translated \"evolute\" (udan[^u]h[)i]) is of\nfrequent occurrence in the formulas, but has no exact equivalent in\nEnglish. It signifies springing into being or life from an embryonic\ncondition. In this instance it would imply that whatever object the\nenemy has put into the body of the sick man has there developed into a\nghost to trouble him.\n\nThe directions are expressed in a rather vague manner, as is the\ncase with most of A`y[^u][n]ini's attempts at original composition.\nThe disease is here called by another name, agi`li[']ya\nunitl[^u][n]g[^u]['][n][)i], signifying \"when they are painfully\nsick.\" The treatment consists in sucking the part most affected, the\ndoctor having in his mouth during the operation the blossoms of\nTs[^a][']l-agay[^u]['][n]l[)i] (Nicotiana rustica), Kanas[^a][']la (wild\nparsnip,) and Ts[^a]liyusti Usdiga (Lobelia inflata.) The first and last\nof these names signify \"tobacco\" and \"tobacco-like,\" while the other\nseems to contain the same word, ts[^a][']la, and the original idea\nmay have been to counteract the witchcraft by the use of the various\nspecies of \"tobacco,\" the herb commonly used to drive away a witch\nor wizard. During the sucking process four red beads lie near upon a\npiece of (white) cloth, which afterward becomes the perquisite of the\ndoctor. Though not explicitly stated, it is probable that the doctor\nholds in his mouth a decoction of the blossoms named, rather than\nthe blossoms themselves. On withdrawing his mouth from the spot and\nejecting the liquid into a bowl, it is expected that there will be\nfound \"mixed\" with it a small stick, a pebble, an insect, or something\nof the kind, and this the shaman then holds up to view as the\ncause of the disease. It is afterward buried a \"hand's length\"\n(aw[^a][']hil[^u])[12] deep in the mud. No directions were given as to\ndiet or tabu.\n\n[Footnote 12: This word, like the expression \"seven days,\" frequently\nhas a figurative meaning. Thus the sun is said to be seven aw[^a][']hil[^u]\nabove the earth.]\n\n\nHUNTING.\n\nG[^U]N[^A][']HIL[^U]['][n]TA UG[^U]['][n]WA`L[)I].\n\nUna[']lel[)u]['] eskiska[']l`tas[)i][']. Iskwa[']lel[)u]\neskiska[']l`tas[)i][']. Y[^u]! Ela-Kana[']t[)i]\n        ts[^u]lda[']h[)i]st[^u]['][n],\nts[^u]watsi[']la ast[^u]['][n] detsatasi[']ga. Ts'skw[^a][']l[)i]\nuda[']nis[)a][']`test[)i], ugwala[']ga udu[']yaheti[']dege[']st[)i].\nSun[^u]si[']ya-gw[^u] udanis[)a][']`test[)i], ts'su[']lti-gw[^u]\nnige[']s[^u][n]na.\n\nH[)i]kay[^u]['][n]l[)i] Gi[']gage-g[^a]g[^u]['], tsine[']ts[)i]\n        ges[^u]['][n]\naw'stitege[']st[)i]. _Ts[)a]st[^u]['] utatiy[)i]_, n[^a][']gwa\n        _ts[)a]s`t[^u]\ngas[^u]`his[)a]`t[)i] atisge[']st[)i]_. Ha-n[^a][']gwa\nn[^u][n]n[^a] tsusdi['] tutana[']wa-teg[^u]['] _digana[']wat[^u]['][n]ta_\natisge[']st[)i]. Utal[)i]['] udan[^u][']h[)i] ugwala[']ga\ng[^u][n]watuy[']ah[)i]ti[']tege[']st[)i], h[)i]lahiy[^u]['][n]ta-gw[^u]\n[w]ust[^u][']`st[)i] nige[']s[^u][n]na. D'stiskw[^a][']l[)i]\ndeud[^u][']nis[)a]`te[']st[)i]. Y[^u]!\n\n\n_Translation._\n\nCONCERNING HUNTING.\n\nGive me the wind. Give me the breeze. Y[^u]! O Great Terrestrial Hunter,\nI come to the edge of your spittle where you repose. Let your stomach\ncover itself; let it be covered with leaves. Let it cover itself at a\nsingle bend, and may you never be satisfied.\n\nAnd you, O Ancient Red, may you hover above my breast while I sleep.\nNow let good (dreams?) develop; let my experiences be propitious.\nHa! Now let my little trails be directed, as they lie down in various\ndirections(?). Let the leaves be covered with the clotted blood, and\nmay it never cease to be so. You two (the Water and the Fire) shall\nbury it in your stomachs. Y[^u]!\n\n\n_Explanation._\n\nThis is a hunting formula, addressed to the two great gods of the\nhunter, Fire and Water. The evening before starting the hunter \"goes\nto water,\" as already explained, and recites the appropriate formula.\nIn the morning he sets out, while still fasting, and travels without\neating or drinking until nightfall. At sunset he again goes to water,\nreciting this formula during the ceremony, after which he builds his\ncamp fire, eats his supper and lies down for the night, first rubbing\nhis breast with ashes from the fire. In the morning he starts out to\nlook for game.\n\n\"Give me the wind,\" is a prayer that the wind may be in his favor,\nso that the game may not scent him. The word rendered here \"Great\nTerrestrial Hunter,\" is in the original \"Ela-Kana[']t[)i].\" In this\n_e[']la_ is the earth and _kana[']t[)i]_ is a term applied to a\nsuccessful hunter. The great Kanat[)i], who, according to the myth,\nformerly kept all the game shut up in his underground caverns, now\ndwells above the sky, and is frequently invoked by hunters. The\nraven also is often addressed as Kanat[)i] in these hunting formulas.\nEla-Kana[']t[)i], the Great Terrestrial Hunter--as distinguished from\nthe other two--signifies the river, the name referring to the way in\nwhich the tiny streams and rivulets search out and bring down to the\ngreat river the leaves and d[/e]bris of the mountain forests. In formulas\nfor medicine, love, the ball play, etc., the river is always addressed\nas the Long Person (Y[^u]['][n]w[)i] G[^u]nahi[']ta). The \"spittle\"\nreferred to is the foam at the edge of the water. \"Let your stomach be\ncovered with leaves\" means, let the blood-stained leaves where the\nstricken game shall fall be so numerous as to cover the surface of the\nwater. The hunter prays also that sufficient game may be found in a\nsingle bend of the river to accomplish this result without the necessity\nof searching through the whole forest, and to that end he further prays\nthat the river may never be satisfied, but continually longing for\nmore. The same idea is repeated in the second paragraph. The hunter\nis supposed to feed the river with blood washed from the game. In like\nmanner he feeds the fire, addressed in the second paragraph as the\n\"Ancient Red,\" with a piece of meat cut from the tongue of the deer.\nThe prayer that the fire may hover above his breast while he sleeps\nand brings him favorable dreams, refers to his rubbing his breast with\nashes from his camp fire before lying down to sleep, in order that the\nfire may bring him dream omens of success for the morrow. The Fire is\naddressed either as the Ancient White or the Ancient Red, the allusion\nin the first case being to the light or the ashes of the fire; in the\nother case, to the color of the burning coals. \"You two shall bury it\nin your stomachs\" refers to the blood-stained leaves and the piece\nof meat which are cast respectively into the river and the fire. The\nformula was obtained from A`y[^u][n]in[)i], who explained it in detail.\n\n\nHI[)A]['] TSI[']SKWA GAN[^A]HILIDASTI Y[)I].\n\nTs[)i]g[)e][']! H[)i]kay[^u]['][n]l-Une[']ga, ts[^u]lt[^a][']hist[^u]['][n]\ng[^u]lit[^a][']h[)i]stani[']ga. N[^a][']gwa ts[^u]da[']nt[^a]\ntaleh[)i][']sani[']ga. S[^a][']gwa ig[^u]nsi[']ya ts'skw[^a]l[)i][']\nud[^u][']nisate[']st[)i], ts'su[']lt[)i] nige[']s[^u][n]na. Wane[']([)i])\ntigi[']gage([)i]) tali[']kan[)e]li[']ga. [U]['][n]tal[)i] udan[^u][']h[)i]\nts[)a]gista[']`t[)i].\n\nH[)i]kay[^u]['][n]l-Une[']ga, _anu[']ya uw[^a]tat[^a][']g[)i] agi[']st[)i]\nt[)a]tsisk[^a][']ltane[']l[^u]h[)i]_. [U]['][n]tal[)i] u[']dan[^u][']\n_te[']t[^u]lskew[']si[']ga_.\n\nH[)i]kay[^u]['][n]l-Une[']ga, n[^u][n]na['](h[)i]) kana[']t[)i]\nskwatet[^a][']stani[']ga. Unigwal[^u]['][n]g[)i]\nte[']gat[^u][n]tsi[']ga. N[^u][n][^a]['](h[)i]) kana[']t[)i]\ntati[']kiy[^u]['][n]gwita[']watise[']st[)i]. Unigwal[^u]['][n]g[)i]\ntig[^u]['][n]wat[^u][']tsan[^u][']h[)i].\n\nH[)i]kay[^u]['][n]l-Une[']ga, Kana[']t[)i],\nsk[']salat[^a][']titege[']st[)i], sa`ka[']ni ginu[']t't[)i]\nnige[']s[^u][n]na. Sg[)e]!\n\n\n_Translation._\n\nTHIS IS FOR HUNTING BIRDS.\n\nListen! O Ancient White, where you dwell in peace I have come to rest.\nNow let your spirit arise. Let it (the game brought down) be buried\nin your stomach, and may your appetite never be satisfied. The red\nhickories have tied themselves together. The clotted blood is your\nrecompense.\n\nO Ancient White, * * * Accept the clotted blood (?)\n\nO Ancient White, put me in the successful hunting trail. Hang the\nmangled things upon me. Let me come along the successful trail with\nthem doubled up (under my belt). It (the road) is clothed with the\nmangled things.\n\nO Ancient White, O Kanati, support me continually, that I may never\nbecome blue. Listen!\n\n\n_Explanation._\n\nThis formula, from A`y[^u][n]in[)i]'s manuscript, is recited by the\nbird-hunter in the morning while standing over the fire at his hunting\ncamp before starting out for the day's hunt. A`y[^u][n]in[)i] stated that\nseven blowgun arrows are first prepared, including a small one only a\n\"hand-length\" (aw[^a][']hil[^u]) long. On rising in the morning the hunter,\nstanding over the fire, addresses it as the \"Ancient White.\" rubbing\nhis hands together while repeating the prayer. He then sets out for\nthe hunting ground, where he expects to spend the day, and on reaching\nit he shoots away the short arrow at random, without attempting to\ntrace its flight. There is of course some significance attached\nto this action and perhaps an accompanying prayer, but no further\ninformation upon this point was obtainable. Having shot away the magic\narrow, the hunter utters a peculiar hissing sound, intended to call\nup the birds, and then goes to work with his remaining arrows. On all\nhunting expeditions it is the regular practice, religiously enforced,\nto abstain from food until sunset.\n\nA favorite method with the bird-hunter during the summer season is\nto climb a gum tree, which is much frequented by the smaller birds on\naccount of its berries, where, taking up a convenient position amid\nthe branches with his noiseless blowgun and arrows, he deliberately\nshoots down one bird after another until his shafts are exhausted,\nwhen he climbs down, draws out the arrows from the bodies of the birds\nkilled, and climbs up again to repeat the operation. As the light\ndarts used make no sound, the birds seldom take the alarm, and are too\nbusily engaged with the berries to notice their comrades dropping to\nthe ground from time to time, and pay but slight attention even to the\nmovements of the hunter.\n\nThe prayer is addressed to the Ancient White (the Fire), the spirit\nmost frequently invoked by the hunter, who, as before stated, rubs\nhis hands together over the fire while repeating the words. The\nexpressions used are obscure when taken alone, but are full of meaning\nwhen explained in the light of the hunting customs. The \"clotted\nblood\" refers to the bloodstained leaves upon which the fallen game\nhas lain. The expression occurs constantly in the hunting formulas.\nThe hunter gathers up these bloody leaves and casts them upon the\nfire, in order to draw omens for the morrow from the manner in which\nthey burn. A part of the tongue, or some other portion of the animal,\nis usually cast upon the coals also for the same purpose. This\nsubject will be treated at length in a future account of the hunting\nceremonies.\n\n\"Let it be buried in your stomach\" refers also to the offering made\nthe fire. By the red hickories are meant the strings of hickory\nbark which the bird hunter twists about his waist for a belt. The\ndead birds are carried by inserting their heads under this belt.\nRed is, of course, symbolic of his success. \"The mangled things\"\n(unigwal[^u]['][n]g[)i]) are the wounded birds. Kana[']t[)i] is here\nused to designate the fire, on account of its connection with the\nhunting ceremonies.\n\n\nINAG[)E][']H[)I] AY[^A]STI[n]Y[)I].\n\nUs[)i]nuli[']yu Selagw[^u][']ts[)i] Gigage['][)i] gets[^u]['][n]neliga\nts[^u]dand[^a]gi[']h[)i] aye`li[']yu, us[)i]nuli[']yu. Y[^u]!\n\n\n_Translation._\n\nTO SHOOT DWELLERS IN THE WILDERNESS.\n\nInstantly the Red Selagw[^u][']ts[)i] strike you in the very center of\nyour soul--instantly. Y[^u]!\n\n\n_Explanation._\n\nThis short formula, obtained from [^A]`wani[']ta, is recited by the\nhunter while taking aim. The bowstring is let go--or, rather, the\ntrigger is pulled--at the final _Y[^u]!_ He was unable to explain the\nmeaning of the word selagw[^u][']ts[)i] further than that it referred\nto the bullet. Later investigation, however, revealed the fact that\nthis is the Cherokee name of a reed of the genus Erianthus, and the\ninference follows that the stalk of the plant was formerly used for\narrow shafts. Red implies that the arrow is always successful in\nreaching the mark aimed at, and in this instance may refer also to\nits being bloody when withdrawn from the body of the animal.\nInag[)e][']h[)i], \"dwellers in the wilderness,\" is the generic\nterm for game, including birds, but A`wani[']ta has another formula\nintended especially for deer.\n\n\n(Y[^A][']NA T[)I][']KAN[^A]GI[']TA.)\n\n  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n  Tsistuyi['] nehandu[']yan[^u], Tsistuyi[']\n          nehandu[']yan[^u]--Yoho[']+!\n  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n  Kuw[^a]hi['] nehandu[']yan[^u]['], Kuw[^a]hi[']\n          nehandu[']yan[^u]--Yoho[']+!\n  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n  Uy[^a]`ye['] nehandu[']yan[^u]['], Uya[']ye[']\n          nehahdu[']yan[^u][']--Yoho[']+!\n  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n  G[^a]tekw[^a]['](h[)i]) nehandu[']yan[^u]['],\n          G[^a]tekw[^a]['](h[)i]) nehandu[']yan[^u][']--Yoho[']+!\n  [^U]l[)e]-`n[^u]['] as[)e]h[)i]['] tadeya[']statak[^u]h[)i][']\n          g[^u]['][n]nage ast[^u][']ts[)i]k[)i]['].\n\n\n_Translation._\n\nBEAR SONG.\n\n  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n    In Rabbit Place you were conceived (repeat)--Yoho[']+!\n  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n    In Mulberry Place you were conceived (repeat)--Yoho[']+!\n  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n    In Uy[^a][']`y[)e] you were conceived (repeat)--Yoho[']+!\n  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],\n          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].\n    In the Great Swamp (?) you were conceived (repeat)--Yoho[']+!\n  And now surely we and the good black things, the best of all,\n          shall see each other.\n\n\n_Explanation._\n\nThis song, obtained from A`y[^u]['][n]in[)i] in connection with the story\nof the Origin of the Bear, as already mentioned, is sung by the bear\nhunter, in order to attract the bears, while on his way from the camp\nto the place where he expects to hunt during the day. It is one of\nthose taught the Cherokees by the Ani-Ts[^a][']kah[)i] before they lost\ntheir human shape and were transformed into bears. The melody is\nsimple and plaintive.\n\nThe song consists of four verses followed by a short recitation. Each\nverse begins with a loud prolonged _He+!_ and ends with _Yoho[']+!_\nuttered in the same manner. Hayuya[']haniw[)a]['] has no meaning.\nTsistu[']y[)i], Kuw[^a][']h[)i], Uy[^a][']`y[)e], and G[^a]te[']kw[^a]h[)i]\nare four mountains, in each of which the bears have a townhouse and hold\na dance before going into their dens for the winter. The first three\nnamed are high peaks in the Smoky Mountains, on the Tennessee line,\nin the neighborhood of Clingman's Dome and Mount Guyot. The fourth is\nsoutheast of Franklin, North Carolina, toward the South Carolina line,\nand may be identical with Fodderstack Mountain. In Kuwahi dwells the\ngreat bear chief and doctor, in whose magic bath the wounded bears are\nrestored to health. They are said to originate or be conceived in the\nmountains named, because these are their headquarters. The \"good black\nthings\" referred to in the recitation are the bears.\n\n\nHI[)A]['] ATS[^U]`TI[']Y[)I] TSUN[']TAN[^U].\n\nSg[)e]! N[^a][']gwa hitsat[^u]['][n]gani[']ga hitsiga[']tug[)i]['].\nTitsila[']wis[^u]['][n]h[)i] [u]w[^a]gi[']`l[)i]\ntege[']ts[^u]ts`g[^u][']`law[)i]st[)i][']. Tsuli[']stana[']l[^u]\n[^u]l[)e]['] wakt[^u][)i], agi[']st[)i] une[']ka\nits[^u]['][n]yatanil[^u]['][)i]stani[']ga.\nG[^u][n]watu[']hw[)i]t[^u]['] n[^u][n]n[^a][']h[)i]\ndeg[^u]nd[^a]ltsi[']d[^a]he[']st[)i]. [u]W[^a][']his[^a][']nah[)i]\ntigiwatsi[']la. Tutseg[^u][']`lawist[)i][']tege[']st[)i]. [^U][n]tal[)i][']\ndeg[^u]['][n]watan[^u]h[)i], uhisa[']`t[)i] nige[']s[^u][n]na.\n        Tsuwatsi[']la\ndad[^a]l`tsi[']ga. A`y[^u] A`y[^u]['][n]in[)i] tigwad[^a][']ita. Y[^u]!\n\n\n_Translation._\n\nTHIS IS FOR CATCHING LARGE FISH.\n\nListen! Now you settlements have drawn near to hearken. Where you have\ngathered in the foam you are moving about as one. You Blue Cat and the\nothers, I have come to offer you freely the white food. Let the paths\nfrom every direction recognize each other. Our spittle shall be in\nagreement. Let them (your and my spittle) be together as we go about.\nThey (the fish) have become a prey and there shall be no loneliness.\nYour spittle has become agreeable. I am called Swimmer. Y[^u]!\n\n\n_Explanation._\n\nThis formula, from A`y[^u][n]in[)i][']s' book, is for the purpose of\ncatching large fish. According to his instructions, the fisherman\nmust first chew a small piece of Yugwil[^u]['] (Venus' Flytrap--Dionaea\nmuscipula) and spit it upon the bait and also upon the hook. Then,\nstanding facing the stream, he recites the formula and puts the bait\nupon the hook. He will be able to pull out a fish at once, or if the\nfish are not about at the moment they will come in a very short time.\n\nThe Yugwil[^u]['] is put upon the bait from the idea that it will enable\nthe hook to attract and hold the fish as the plant itself seizes and\nholds insects in its cup. The root is much prized by the Cherokees\nfor this purpose, and those in the West, where the plant is not found,\nfrequently send requests for it to their friends in Carolina.\n\nThe prayer is addressed directly to the fish, who are represented\nas living in settlements. The same expression as has already been\nmentioned is sometimes used by the doctors in speaking of the\n_tsg[^a][']ya_ or worms which are supposed to cause sickness by\ngetting under the skin of the patient. The Blue Cat (_Amiurus, genus_)\nis addressed as the principal fish and the bait is spoken of as the\n\"white food,\" an expression used also of the viands prepared at the\nfeast of the green corn dance, to indicate their wholesome character.\n\"Let the paths from every direction recognize each other,\" means let\nthe fishes, which are supposed to have regular trails through the\nwater, assemble together at the place where the speaker takes his\nstation, as friends recognizing each other at a distance approach to\ngreet each other, [u]W[^a]his[^a][']nah[)i] tigiwatsi[']la, rendered\n\"our spittle shall be in agreement,\" is a peculiar archaic expression\nthat can not be literally translated. It implies that there shall be\nsuch close sympathy between the fisher and the fish that their spittle\nshall be as the spittle of one individual. As before stated, the\nspittle is believed to exert an important influence upon the whole\nphysical and mental being. The expression \"your spittle has become\nagreeable\" is explained by A`y[^u][n]in[)i] as an assertion or wish that\nthe fish may prove palatable, while the words rendered \"there shall be\nno loneliness\" imply that there shall be an abundant catch.\n\n\nLOVE.\n\n(Y[^U][n]W[)E][']H[)I] UG[^U]['][n]WA`L[)I] I.)\n\nKu! Sg[)e]! _Alahi[']y[)i]_ ts[^u]l`d[^a][']hist[)i],\nHig[)e][']`ya ts[^u]l`di[']y[)i], hat[^u]['][n]gani[']ga.\n_Elahi[']y[)i]_ iy[^u]['][n]ta dits[^u]l`da[']hist[)i],\nHig[)e][']`ya Ts[^u]ne[']ga. Tsisa[']`t[)i] nige[']s[^u][n]na.\nTs[^a]duhi[']y[)i]. N[^a][']gwa-sk[)i]n['][)i] us[)i]nuli[']yu\nh[^u][n]skwane[']`l[^u][n]g[^u]['] tsisga[']ya agine[']ga.\nAgisa[']`t[)i] nige[']s[^u][n]na. N[^a][']gwa n[^u]['][n]n[^a],\nune[']ga h[^u][n]skwan[^u][n]neli[']ga. Uhisa[']`t[)i] nige[']s[^u][n]na.\nN[^a][']gwa skwade[']tastani[']ga. Sa`ka[']ni u[']tat[)i]\nnige[']s[^u][n]na. N[^u][n]n[^a] une[']ga skiksa[']`[^u][n]taneli[']ga.\nElaye[']`l[)i] iy[^u]['][n]ta skwalewist[)a][']`tani[']ga E[']lat[)i]\nges[^u]['][n] ts[)i]tage[']st[)i]. Agisa[']`t[)i] nige[']s[^u][n]na.\nAgw[^a][']duhi[']yu. K[^u]lts[^a][']te une[']ga skiga[']`tani[']ga.\nUhisa[']`t[)i] nige[']s[^u][n]na, g[^u][n]kwats[^a]ti[']tege[']st[)i].\nTsi-sa`ka[']ni agw[)a][']tat[)i] nige[']s[^u][n]na. Us[)i]nuli[']yu\nh[^u][n]skwane[']`l[^u][n]g[^u]['].\n\nHa-n[^a][']gw[^u]l[)e] _Elahi[']y[)i]_ iy[^u]['][n]t[)a]\nd[^u]hiyane[']`l[^u][n]g[^u]['] a`g[)e][']`ya sa`ka[']ni. N[^a][']gwa\nn[^u][n]n[^a][']h[)i] sa`ka[']ni h[^u][n]tane[']`laneli[']ga.\nUhisa[']`t[)i]-gw[^u] u[']dan[^u] dudusa[']g[)i] tanela[']s[)i].\nN[^u][n]n[^a][']h[)i] sa`ka[']ni tade[']t[^a]stani[']ga.\nN[^a]gw[^u]l[)e]['] h[^u][n]hiyats[^a]['][^u][n]taniga. E[']lat[)i]\nges[^u]['][n] t[^u][']l`taniga. Dedu[']lask[^u]['][n]-gw[^u]\nig[^u]['][n]wa`law[)i][']st[)i] uhi[']sa`ti[']y[)i] widaye[']la`ni[']ga.\nDedulask[^u]['][n]-gw[^u] ig[^u]['][n]wa`law[)i][']st[)i]\nuhi[']sa`ti[']y[)i] nit[^u]['][n]neli[']ga.\n\nHa-s[^a]gwahi[']yu itsilasta[']lag[)i] + + uw[)a][']sahi[']yu,\netsane[']`laneli[']ga. Agisa[']`t[)i] nige[']s[^u][n]na.\nAgw[^a][']duh[)i]. A[']y[^u] agwadant[^a][']g[)i] aye`li[']yu\nd'ka[']`lani[']l[)i] duda[']nt[^a], uktah[^u]['][n]st[)i]\nnige[']s[^u][n]na. Y[^u]['][n]w[)i] tsu[']tsat[^u][n] widudante[']`t[)i]\nnige[']s[^u][n]na, nit[^u]['][n]neli[']ga. S[^a][']gwah[)i]\nitsilasta[']lag[)i], etsane[']`laneli[']ga k[^u]lkw[^a][']gi-nas[)i][']\nig[^u]lst[^u][']`l[)i] gegane[']`lan[^u]['][n].\n\nAnisga[']ya anewadi[']s[^u][n] unihisa`ti[']y[)i].\nTsu[']nada[']neilti[']y[)i]. D[)i][']la-gw[^u]\ndeg[^u]['][n]w[)a]natseg[^u][']`lawi[']sdideg[^u]['].\nAy[^a][']ise[']ta-gw[^u] u[']dan[^u]. Tsunada[']neilti[']y[)i].\nUtse[']tsti-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawis[']dideg[^u]['].\nTsunada[']neilti[']y[)i]. Ka[']ga-gw[^u]\ndeg[^u]['][n]w[)a]natseg[^u][']`awisdideg[^u]['].\nTsunada[']neilti[']y[)i]. Da[']l`ka-gw[^u]\ndeg[^u]['][n]w[)a]natseg[^u][']`lawisdideg[^u]['].\n\nK[^u]lkw[^a][']g[)i] ig[^u]lsta[']lag[)i] unihisa`ti[']yu.\nIge[']ski-gw[^u] nige[']s[^u][n]na. Ay[^a][']ise[']ta-gw[^u]\nu[']dan[^u] deg[^u]['][n]w[)a]nats[^u]n`ti-deg[^u][']. K'si-gw[^u]\ndeg[^u]['][n]w[)a]nats[^u]n`ti-deg[^u][']. A[']yag[^a]g[^u]['] tsisga[']ya\nagine[']ga [^u][n]gwane[']`lan[^u][']h[)i] + +\n        N[^u][n]d[^a]g[^u]['][n]y[)i]\niti[']tsa ditsid[^a][']ga. Agisa[']`t[)i] nige[']s[^u][n]na.\nAgw[^a]duhi[']yu. Tsi-sa`ka[']n[)i] agw[)a][']tat[)i] nige[']s[^u][n]na.\nK[^u]lts[^a][']te une[']ga [^u][n]ni[']tag[^a]g[^u][']\ng[^u]kwats[^a][']nti-deg[^u][']. Agis[)a][']`t[)i] nige[']s[^u][n]na.\nA[']y[^u] agwadant[^a][']g[)i] aye`li[']yu g[^u]lasi[']ga\n        ts[^u]da[']nt[^a],\nuktah[^u]['][n]st[)i] nige[']s[^u][n]na. A[']y[^u] ts[)i][']g[)i]\nts[^u]da[']nta 0 0. Sg[)e]!\n\n\n_Translation._\n\nCONCERNING LIVING HUMANITY (LOVE).\n\nK[^u]! Listen! In Alahi[']y[)i] you repose, O Terrible Woman, O you have\ndrawn near to hearken. There in Elahiy[)i] you are at rest, O White\nWoman. No one is ever lonely when with you. You are most beautiful.\nInstantly and at once you have rendered me a white man. No one is ever\nlonely when with me. Now you have made the path white for me. It shall\nnever be dreary. Now you have put me into it. It shall never become\nblue. You have brought down to me from above the white road. There in\nmid-earth (mid-surface) you have placed me. I shall stand erect upon\nthe earth. No one is ever lonely when with me. I am very handsome. You\nhave put me into the white house. I shall be in it as it moves about\nand no one with me shall ever be lonely. Verily, I shall never become\nblue. Instantly you have caused it to be so with me.\n\nAnd now there in Elahiy[)i] you have rendered the woman blue. Now\nyou have made the path blue for her. Let her be completely veiled in\nloneliness. Put her into the blue road. And now bring her down. Place\nher standing upon the earth. Where her feet are now and wherever she\nmay go, let loneliness leave its mark upon her. Let her be marked out\nfor loneliness where she stands.\n\nHa! I belong to the (Wolf) ( + + ) clan, that one alone which was\nallotted into for you. No one is ever lonely with me. I am handsome.\nLet her put her soul the very center of my soul, never to turn away.\nGrant that in the midst of men she shall never think of them. I belong\nto the one clan alone which was allotted for you when the seven clans\nwere established.\n\nWhere (other) men live it is lonely. They are very loathsome. The\ncommon polecat has made them so like himself that they are fit\nonly for his company. They have became mere refuse. They are very\nloathsome. The common opossum has made them so like himself that they\nare fit only to be with him. They are very loathsome. Even the crow\nhas made them so like himself that they are fit only for his company.\nThey are very loathsome. The miserable rain-crow has made them so like\nhimself that they are fit only to be with him.\n\nThe seven clans all alike make one feel very lonely in their company.\nThey are not even good looking. They go about clothed with mere\nrefuse. They even go about covered with dung. But I--I was ordained\nto be a white man. I stand with my face toward the Sun Land. No one\nis ever lonely with me. I am very handsome. I shall certainly never\nbecome blue. I am covered by the everlasting white house wherever I\ngo. No one is ever lonely with me. Your soul has come into the very\ncenter of my soul, never to turn away. I--(Gatigwanasti,) (0 0)--I\ntake your soul. Sg[)e]!\n\n\n_Explanation._\n\nThis unique formula is from one of the loose manuscript sheets\nof Gatigwanasti, now dead, and belongs to the class known as\nY[^u][n]w[)e][']h[)i] or love charms (literally, concerning \"living\nhumanity\"), including all those referring in any way to the marital\nor sexual relation. No explanation accompanies the formula, which must\ntherefore be interpreted from analogy. It appears to be recited by\nthe lover himself--not by a hired shaman--perhaps while painting and\nadorning himself for the dance. (_See next two formulas._)\n\nThe formula contains several obscure expressions which require further\ninvestigation. Elahiy[)i] or Alahiy[)i], for it is written both ways\nin the manuscript, does not occur in any other formula met with thus\nfar, and could not be explained by any of the shamans to whom it was\nsubmitted. The nominative form may be Elah[)i], perhaps from _ela_,\n\"the earth,\" and it may be connected with Wa[']h[)i]l[)i], the\nformulistic name for the south. The spirit invoked is the White Woman,\nwhite being the color denoting the south.\n\nUhisa[']`t[)i], rendered here \"lonely,\" is a very expressive word\nto a Cherokee and is of constant recurrence in the love formulas. It\nrefers to that intangible something characteristic of certain persons\nwhich inevitably chills and depresses the spirits of all who may\nbe so unfortunate as to come within its influence. Agisa[']`t[)i]\nnige[']s[^u][n]na, \"I never render any one lonely,\" is an intensified\nequivalent for, \"I am the best company in the world,\" and to tell a\ngirl that a rival lover is uhisa[']`t[)i] is to hold out to her the\nsum of all dreary prospects should she cast in her lot with him.\n\nThe speaker, who evidently has an exalted opinion of himself, invokes\nthe aid of the White Woman, who is most beautiful and is never\nuhisa[']`t[)i]. She at once responds by making him a white--that is,\na happy--man, and placing him in the white road of happiness, which\nshall never become blue with grief or despondency. She then places him\nstanding in the middle of the earth, that he may be seen and admired\nby the whole world, especially by the female portion. She finally puts\nhim into the white house, where happiness abides forever. The verb\nimplies that the house shelters him like a cloak and goes about with\nhim wherever he may go.\n\nThere is something comical in the extreme self-complacency with which\nhe asserts that he is very handsome and will never become blue and no\none with him is ever lonely. As before stated, white signifies peace\nand happiness, while blue is the emblem of sorrow and disappointment.\n\nHaving thus rendered himself attractive to womankind, he turns his\nattention to the girl whom he particularly desires to win. He begins\nby filling her soul with a sense of desolation and loneliness. In the\nbeautiful language of the formula, her path becomes blue and she is\nveiled in loneliness. He then asserts, and reiterates, that he is of\nthe one only clan which was allotted for her when the seven clans were\nestablished.\n\nHe next pays his respects to his rivals and advances some very\nforcible arguments to show that she could never be happy with any of\nthem. He says that they are all \"lonesome\" and utterly loathsome--the\nword implies that they are mutually loathsome--and that they are\nthe veriest trash and refuse. He compares them to so many polecats,\nopossums, and crows, and finally likens them to the rain-crow (cuckoo;\n_Coccygus_), which is regarded with disfavor on account of its\ndisagreeable note. He grows more bitter in his denunciations as he\nproceeds and finally disposes of the matter by saying that all the\nseven clans alike are uhisa[']`t[)i] and are covered with filth.\nThen follows another glowing panegyric of himself, closing with the\nbeautiful expression, \"your soul has come into the very center of\nmine, never to turn away,\" which reminds one forcibly of the sentiment\nin the German love song, \"Du liegst mir im Herzen.\" The final\nexpression, \"I take your soul,\" implies that the formula has now\naccomplished its purpose in fixing her thoughts upon himself.\n\nWhen successful, a ceremony of this kind has the effect of rendering\nthe victim so \"blue\" or lovesick that her life is in danger until\nanother formula is repeated to make her soul \"white\" or happy again.\nWhere the name of the individual or clan is mentioned in these\nformulas the blank is indicated in the manuscript by crosses + + or\nciphers 0 0 or by the word iyu[']st[)i], \"like.\"\n\n\nH[)I]['][)A] [)A]MA[']Y[)I] [)A][']TAWASTI[']Y[)I] KAN[^A][']HEH[^U].\n\nSg[)e]! Ha-n[^a][']gwa us[)i]nuli[']yu hat[^u]['][n]gani[']ga\n_Hig[)e][']`yagu[']ga_, ts[^u]watsi[']la gi[']gage tsiye[']la\nsk[)i]na[']d[^u]`lani[']ga. 0 0 digwad[^a][']ita. Sa`ka[']n[)i]\nt[^u]gwad[^u]ne[']l[^u]h[)i]. Atsan[^u]['][n]g[)i] gi[']gage\nskw[^a]s[^u][']hisa`tani[']ga. + + k[^u]lst[)a][']lag[)i] + sa`ka[']n[)i]\nnu[']tatan[^u]['][n]ta. Ditu[']n[^u][n]n[^a][']g[)i]\ndagw[^u][']lask[^u]['][n]-gw[^u] deganu[']y'tasi[']ga.\nGal[^a][']n[^u][n]tse[']ta-gw[^u] dagwad[^u]ne[']lidise[']st[)i]. Sg[)e]!\n\n\n_Translation._\n\nTHIS TELLS ABOUT GOING INTO THE WATER.\n\nListen! O, now instantly, you have drawn near to hearken, O\nAg[)e][']`yagu[']ga. You have come to put your red spittle upon my\nbody. My name is (Gatigwanasti.) The blue had affected me. You have\ncome and clothed me with a red dress. She is of the (Deer) clan. She\nhas become blue. You have directed her paths straight to where I have\nmy feet, and I shall feel exultant. Listen!\n\n\n_Explanation._\n\nThis formula, from Gatigwanasti's book, is also of the\nY[^u][n]w[)e][']h[)i] class, and is repeated by the lover when about\nto bathe in the stream preparatory to painting himself for the dance.\nThe services of a shaman are not required, neither is any special\nceremony observed. The technical word used in the heading,\n[)a][']tawasti[']y[)i], signifies plunging or going entirely into\na liquid. The expression used for the ordinary \"going to water,\"\nwhere the water is simply dipped up with the hand, is\n[)a]m[^a][']y[)i] dita`ti[']y[)i], \"taking them to water.\"\n\nThe prayer is addressed to Ag[)e][']`yaguga, a formulistic name\nfor the moon, which is supposed to exert a great influence in love\naffairs, because the dances, which give such opportunities for love\nmaking, always take place at night. The shamans can not explain the\nmeaning of the term, which plainly contains the word ag[)e][']`ya,\n\"woman,\" and may refer to the moon's supposed influence over women.\nIn Cherokee mythology the moon is a man. The ordinary name is\nn[^u]['][n]d[^a], or more fully, n[^u]['][n]d[^a]\ns[^u][n]n[^a]y[)e][']h[)i], \"the sun living in the night,\" while\nthe sun itself is designated as n[^u]['][n]d[^a] ig[)e][']h[)i],\n\"the sun living in the day.\"\n\nBy the red spittle of Ag[)e][']`yagu[']ga and the red dress with\nwhich the lover is clothed are meant the red paint which he puts upon\nhimself. This in former days was procured from a deep red clay known\nas ela-w[^a][']t[)i], or \"reddish brown clay.\" The word red as used in\nthe formula is emblematic of success in attaining his object, besides\nbeing the actual color of the paint. Red, in connection with dress\nor ornamentation, has always been a favorite color with Indians\nthroughout America, and there is some evidence that among the\nCherokees it was regarded also as having a mysterious protective\npower. In all these formulas the lover renders the woman blue or\ndisconsolate and uneasy in mind as a preliminary to fixing her\nthoughts upon himself. (_See next formula._)\n\n(Y[^U]['][n]W[)E][']H[)I] UG[^U]['][n]WA`L[)I] II.)\n\n  Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],\n          y[^u]['][n]w[)e]h[)i].\n  Gal[^u]['][n]lat[)i], datsila['][)i]--Y[^u]['][n]w[)e]h[)i],\n          y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],\n          y[^u]['][n]w[)e]h[)i].\n  N[^u][n]d[^a]g[^u]['][n]y[)i] gatla[']ah[)i]--Y[^u]['][n]w[)e]h[)i].\n  Ge`yagu[']ga Gi[']gage, ts[^u]watsi[']la gi[']gage tsiye[']la\n          sk[)i]na[']d[^u]`lani[']ga--\n  Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i].\n  Hi[)a]-`n[^u]['] atawe[']ladi[']y[)i] kan[^a][']h[)e]h[^u]\n          gal[^u][n]lti[']tla.\n\n\n_Translation._\n\nSONG FOR PAINTING.\n\n  _Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],\n          y[^u]['][n]w[)e]h[)i]._\n  I am come from above--_Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],\n          y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i]._\n  I am come down from the Sun Land--_Y[^u]['][n]w[)e]h[)i]._\n  O Red Ag[)e]`yagu[']ga, you have come and put your red spittle\n          upon my body--Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],\n          y[^u]['][n]w[)e]h[)i].\n\nAnd this above is to recite while one is painting himself.\n\n\n_Explanation._\n\nThis formula, from Gatigwanasti, immediately follows the one last\ngiven, in the manuscript book, and evidently comes immediately after\nit also in practical use. The expressions used have been already\nexplained. The one using the formula first bathes in the running\nstream, reciting at the same time the previous formula \"Am[^a][']y[)i]\n[)A][']tawasti[']y[)i].\" He then repairs to some convenient spot\nwith his paint, beads, and other paraphernalia and proceeds to adorn\nhimself for the dance, which usually begins about an hour after\ndark, but is not fairly under way until nearly midnight. The refrain,\ny[^u]['][n]w[)e]h[)i], is probably _sung_ while mixing the paint, and\nthe other portion is recited while applying the pigment, or vice versa.\nAlthough these formula are still in use, the painting is now obsolete,\nbeyond an occasional daubing of the face, without any plan or pattern,\non the occasion of a dance or ball play.\n\nADALANI[']STA`TI[']Y[)I]. [)I].\n\n            Sg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga nih[)i][']--\n  --Tsa[']watsi[']l[^u] ts[)i]k[)i]['] ts[)i]k[^u]['] ay[^u]['].\n  --Hiyel[^u]['] ts[)i]k[)i]['] ts[)i]k[^u]['] ay[^u]['].\n  --Ts[)a]wiy[^u]['] ts[)i]k[)i]['] ts[)i]k[^u]['] ay[^u]['].\n  --Ts[^u]nahu['] ts[)i]k[)i]['] ts[)i]k[^u]['] ay[^u]['].\n\nSg[)e]! N[^a][']gwa hat[^u]['][n]gani[']ga, H[)i]kay[^u]['][n]lige.\nHi[)a]['] asga[']ya uda[']nt[^a] tsa`ta[']hisi[']ga\n        [H[)i]kay[^u]['][n]lige]\nhiye[']last[^u][n]. Tsask[^u]l[^a][']h[)i]sti-gw[^u]['] nige[']s[^u][n]na.\nD[)i]kana[']wat[^u]['][n]ta-gw[^u] ts[^u]t[^u][']neli[']ga.\nH[)i]l[^u] dudant[)e][']`t[)i] nige[']s[^u][n]na. Duda[']nt[^a]\nd[^u]skal[^u][n][']tseli[']ga. Ast[)i]['] dig[^u]['][n]nage\ntagu[']tal[^u][n]tani[']ga.\n\n\n_Translation._\n\nTO ATTRACT AND FIX THE AFFECTIONS.\n\n  Listen! O, now you have drawn near to hearken--\n      --Your spittle, I take it, I eat it. }\n      --Your body, I take it, I eat it,    }\n      --Your flesh, I take it, I eat it,   } Each sung four times.\n      --Your heart, I take it, I eat it.   }\n\nListen! O, now you have drawn near to hearken, O, Ancient One. This\nman's (woman's) soul has come to rest at the edge of your body. You\nare never to let go your hold upon it. It is ordained that you shall\ndo just as you are requested to do. Let her never think upon any\nother place. Her soul has faded within her. She is bound by the black\nthreads.\n\n\n_Explanation._\n\nThis formula is said by the young husband, who has just married an\nespecially engaging wife, who is liable to be attracted by other men.\nThe same formula may also be used by the woman to fix her husband's\naffections. On the first night that they are together the husband\nwatches until his wife is asleep, when, sitting up by her side, he\nrecites the first words: Sg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga\nnih[)i]['], and then sings the next four words: Tsawatsi[']l[^u]\nts[)i]k[)i]['] ts[)i]k[^u]['] ay[^u]['], \"Your spittle, I take it, I\neat it,\" repeating the words four times. While singing he moistens his\nfingers with spittle, which he rubs upon the breast of the woman. The\nnext night he repeats the operation, this time singing the words, \"I\ntake your body.\" The third night, in the same way, he sings, \"I take\nyour flesh,\" and the fourth and last night, he sings \"I take your\nheart,\" after which he repeats the prayer addressed to the Ancient\nOne, by which is probably meant the Fire (the Ancient White).\nA`y[^u]['][n]in[)i] states that the final sentences should be masculine,\ni.e., His soul has faded, etc., and refer to any would-be seducer.\nThere is no gender distinction in the third person in Cherokee. He\nclaimed that this ceremony was so effective that no husband need have\nany fears for his wife after performing it.\n\n\nADAYE[']LIGA[']GTA`T[)I]['].\n\nY[^u]! Gal[^u]['][n]lat[)i] ts[^u]l`da[']hist[)i], Giya[']giya[']\nSa`ka[']ni, n[^a][']gwa n[^u][n]tal[^u][n] i[']y[^u]['][n]ta. Ts[^a][']la\nSa`ka[']ni ts[^u]gist[^a][']`t[)i] ad[^u][n]ni[']ga. N[^a][']gwa\nnid[^a]tsu[']l`tan[^u]['][n]ta, n[^u]['][n]t[=a]tag[^u][']\n        hisa[']hasi[']ga.\nTani[']d[^a]g[^u][n]['] aye[']`l[)i] dehid[^a][']siga. Unada[']nd[^a]\ndehiy[^a][']staneli[']ga.\n        Nidugale[']ntan[^u]['][n]ta nid[^u]h[^u][n]neli[']ga.\n\nTsisga[']ya agine[']ga, n[^u][n]d[^a]g[^u]['][n]y[)i] ditsid[^a][']`st[)i].\nG[^u][']n[)i] [^a]st[^u]['] uhisa[']`t[)i] nige[']s[^u][n]na. Ag[)e][']`ya\nune[']ga hi['][)a] iyu[']st[)i] g[^u]lst[^u][']`l[)i], iyu[']st[)i]\nts[^u]d[^a][']ita. Uda[']nd[^a] us[)i]nu[']l[)i]\n        d[^a]datinil[^u][']g[^u][n]el[)i]['].\nN[^u][n]d[^a]g[^u]['][n]yits[^u]['] d[^a]datinilug[^u]stanel[)i].\n        Tsisga[']ya\nagine[']ga, ditsid[^a]st[^u]['][n][)i] n[^u]`n[^u]['] kana[']tlani[']ga.\nTs[^u]nkta['] teg[)a]`la[']watege[']st[)i]. Tsiye[']l[^u][n]\n        ges[^u]['][n][)i]\nuhisa[']`t[)i] nige[']s[^u][n]na.\n\n\n_Translation._\n\nFOR SEPARATION (OF LOVERS).\n\nY[^u]! On high you repose, O Blue Hawk, there at the far distant lake.\nThe blue tobacco has come to be your recompense. Now you have arisen\nat once and come down. You have alighted midway between them where\nthey two are standing. You have spoiled their souls immediately. They\nhave at once become separated.\n\nI am a white man; I stand at the sunrise. The good sperm shall never\nallow any feeling of loneliness. This white woman is of the Paint\n(iyust[)i]) clan; she is called (iyust[)i]) W[^a]y[)i][']. We shall\ninstantly turn her soul over. We shall turn it over as we go toward\nthe Sun Land. I am a white man. Here where I stand it (her soul) has\nattached itself to (literally, \"come against\") mine. Let her eyes in\ntheir sockets be forever watching (for me). There is no loneliness\nwhere my body is.\n\n\n_Explanation._\n\nThis formula, from A`y[^u][n]in[)i]'s book, is used to separate two\nlovers or even a husband and wife, if the jealous rival so desires. In\nthe latter case the preceding formula, from the same source, would be\nused to forestall this spell. No explanation of the ceremony is given,\nbut the reference to tobacco may indicate that tobacco is smoked\nor thrown into the fire during the recitation. The particular hawk\ninvoked (giya[']giya[']) is a large species found in the coast region\nbut seldom met with in the mountains. Blue indicates that it brings\ntrouble with it, while white in the second paragraph indicates that\nthe man is happy and attractive in manner.\n\nIn the first part of the formula the speaker calls upon the Blue\nHawk to separate the lovers and spoil their souls, i.e., change their\nfeeling toward each other. In the second paragraph he endeavors\nto attract the attention of the woman by eulogizing himself. The\nexpression, \"we shall turn her soul over,\" seems here to refer to\nturning her affections, but as generally used, to turn one's soul is\nequivalent to killing him.\n\n\n(ADALAN[)I][']ST[)A]`TI[']Y[)I] II.)\n\nY[^u]! Ha-n[^a][']gwa ada[']nt[)i] d[)a]ts[^a]si[']ga, [*][*]\nh[)i]l[^u](st[^u][']`l[)i]), ([*][*]) ditsa(d[^a][']ita). A[']y[^u] 0 0\ntsila(st[^u][']`l[)i]). Hiye[']la ts[)i]k[)i]['] ts[)i]k[^u][']. (Y[^u]!)\n\nY[^u]! Ha-n[^a][']gwa ada[']nt[)i] d[)a]ts[^a]si[']ga. [*][*]\nh[)i]l[^u](st[^u][']`l[)i]), [*][*] ditsa(d[^a]['][/i]ta). A[']y[^u] 0 0\nts[^u]wi[']ya ts[)i]k[)i]['] ts[)i]k[^u][']. Y[^u]!\n\nY[^u]! Ha-n[^a][']gwa ada[']nt[)i] d[)a]ts[^a]si[']ga. [*][*]\nh[)i]l[^u](st[^u][']`l[)i]) [*][*] ditsa(d[^a]['][/i]ta). A[']y[^u] 0 0\nts[^u]watsi[']la ts[)i]k[)i]['] ts[)i]k[^u]['] a[']y[^u]. Y[^u]!\n\nY[^u]! Ha-n[^a][']gwa ada[']nt[)i] d[)a]ts[^a]si[']ga. [*][*]\nh[)i]l[^u](st[^u][']`l[)i]), [*][*] ditsad[^a]['](ita). A[']y[^u] 0 0\nts[^u]nah[)u]['] ts[)i]k[)i]['] ts[)i]k[^u][']. Y[^u]!\n\nSg[)e]! \"Ha-n[^a][']gwa ada[']nt[)i] dutsase['], tsugale[']nt[)i]\nnige[']s[^u][n]na,\" ts[^u]d[^u]ne[)i], H[)i]kay[^u]['][n]lige\ngal[^u]['][n]lat[)i]. Kanan[)e][']sk[)i]\n        [^U]['][n]nage gal[^u]['][n]lat[)i]\n(h)etsats[^a]['][^u][n]t[)a]nile['][)i]. Ts[)a]nilta[']g[)i]\nts[^u]ks[^a]['][^u][n]tanile['][)i]. [*][*] g[^u]la(st[^u][']`l[)i]),\n[*][*] ditsad[^a]['](ita). Dudant[^a][']g[)i] uhani[']lat[^a]\nt[)i]kwen[^u]['][n]tani[']ga. K[^u]lkw[^a][']g[)i] ig[^u]lsta[']lag[)i]\niy[^u]['][n]ta y[^u]['][n]w[)i] aday[^u]['][n]lataw[)a][']\ndud[^u]ne[']lida[']l[^u][n] uhisa[']`t[)i] nige[']s[^u][n]na.\n\nSg[)e]! Ha-n[^a][']gwat[)i] uhisa[']`t[)i] dutl[^u]['][n]tani[']ga.\nTs[^u][']nkta dask[^a][']l[^u][n]tsi[']ga. S[^a][']gwah[)i] di[']kta\nde[']gayel[^u][n]tsi[']ga. Ga[']tsa ig[^u]n[^u][']nug[^a]['][)i]st[^u]\nuda[']nt[^a]? Us[^u][']hita nudan[^u]['][n]na [^u]lt[^u][n]ge[']ta\ng[^u][n]wad[^u]neli[']dege[']st[)i]. Ig[^u][n]w[^u]lsta[']`ti-gw[^u]\nduw[^a]lu[']wa`t[^u][n]t[)i] nige[']s[^u][n]na. Kanan[)e][']sk[)i]\n[^U][n]nage['][)i] tsanildew'se[']st[)i] ada[']nt[^a]\n        ukt[^u][n]lesi[']dast[)i]\nnige[']s[^u]na. Gad[^a]yu[']st[)i] ts[^u]d[^a][']ita ada[']nt[)i]\ntside[']atsasi[']ga. A[']ya a[']kwatseli[']ga.\n\nSg[)e]! Ha-n[^a][']gw[^u]l[)e]['] h[^u][n]hat[^u][n]ga[']ga,\nH[)i]kay[^u]['][n]l[)i] Gi[']gage. Tsets[^u]li[']s[)i] hiye[']last[^u][n]\na`ta[']hisi[']ga. Ada[']nt[^a] has[^u]`g[^u][']`law[)i][']stani[']ga,\ntsa[']skal[/a]h[)i]st[)i] nige[']s[^u][n]na. H[)i]kay[^u]['][n]lige\nden[)a]tseg[^u]`la[']w[)i]stani[']ga. Ag[)e][']`ya\ng[)i][']ns[^u][n]g[^u]`law[)i]s[']tani[']ga uda[']nt[^a]\n_uwahis[)i][']sata_. D[)i]g[)i]nask[^u]l[^a][']h[)i]st[)i]\n        nige[']s[^u][n]na.\nY[^u]!\n\nHi['][)a]nasgw[^u]['] u`tl[^a][']yi-gw[^u] d[)i]gal[^u]['][n]wistan[']t[)i]\nsn[^u][n][^a][']y[)i] hani[']`lih[^u][n] g[^u]nasgi[']st[)i]. Gane[']ts[)i]\naye[']`l[)i] asi[']tadis[']t[)i] watsi[']la, gan[^u][n]li[']yet[)i]\naguwaye[']n[)i] andisg[^a]['][)i]. S[^a]i[']y[)i] tsika[']n[^a]he\nitsu[']laha[']gw[^u].\n\n\n_Translation._\n\nTO FIX THE AFFECTIONS.\n\nY[^u]! Ha! Now the souls have come together. You are of the Deer (x x)\nclan. Your name is (x x) Ay[^a]sta, I am of the Wolf (o-o) clan. Your\nbody, I take it, I eat it. Y[^u]! Ha! Now the souls have come together.\nYou are of the Deer clan. Your name is Ay[^a]sta. I am of the Wolf clan.\nYour flesh I take, I eat. Y[^u]!\n\nY[^u]! Ha! Now the souls have come together. You are of the Deer clan.\nYour name is Ay[^a]sta. I am of the Wolf clan. Your spittle I take, I\neat. I! Y[^u]!\n\nY[^u]! Ha! Now the souls have come together. You are of the Deer clan.\nYour name is Ay[^a]sta. I am of the Wolf clan. Your heart I take, I eat.\nY[^u]!\n\nListen! \"Ha! Now the souls have met, never to part,\" you have said, O\nAncient One above. O Black Spider, you have been brought down from on\nhigh. You have let down your web. She is of the Deer clan; her name\nis Ay[^a]sta. Her soul you have wrapped up in (your) web. There where\nthe people of the seven clans are continually coming in sight and again\ndisappearing (i.e. moving about, coming and going), there was never\nany feeling of loneliness.\n\nListen! Ha! But now you have covered her over with loneliness. Her\neyes have faded. Her eyes have come to fasten themselves on one alone.\nWhither can her soul escape? Let her be sorrowing as she goes along,\nand not for one night alone. Let her become an aimless wanderer, whose\ntrail may never be followed. O Black Spider, may you hold her soul in\nyour web so that it shall never get through the meshes. What is the\nname of the soul? They two have come together. It is mine!\n\nListen! Ha! And now you have hearkened, O Ancient Red. Your\ngrandchildren have come to the edge of your body. You hold them yet\nmore firmly in your grasp, never to let go your hold. O Ancient One,\nwe have become as one. The woman has put her (x x x) soul into our\nhands. We shall never let it go! Y[^u]!\n\n(Directions.)--And this also is for just the same purpose (the\npreceding formula in the manuscript book is also a love charm). It\nmust be done by stealth at night when they are asleep. One must put\nthe hand on the middle of the breast and rub on spittle with the hand,\nthey say. The other formula is equally good.\n\n\n_Explanation._\n\nThis formula to fix the affections of a young wife is taken from the\nmanuscript sheets of the late Gatigwanasti. It very much resembles the\nother formula for the same purpose, obtained from. A`y[^u]['][n]in[)i],\nand the brief directions show that the ceremony is alike in both. The\nfirst four paragraphs are probably sung, as in the other formula, on\nfour successive nights, and, as explained in the directions and as\nstated verbally by A`y[^u]['][n]in[)i], this must be done stealthily\nat night while the woman is asleep, the husband rubbing his spittle on\nher breast with his hand while chanting the song in a low tone, hardly\nabove a whisper. The prayer to the Ancient One, or Ancient Red (Fire),\nin both formulas, and the expression, \"I come to the edge of your\nbody,\" indicate that the hands are first warmed over the fire, in\naccordance with the general practice when laying on the hands. The\nprayer to the Black Spider is a beautiful specimen of poetic imagery,\nand hardly requires an explanation. The final paragraph indicates\nthe successful accomplishment of his purpose. \"Your grandchildren\"\n(tsets[^u]li[']s[)i]) is an expression frequently used in addressing\nthe more important deities.\n\n\nMISCELLANEOUS FORMULAS.\n\nS[^U][n]N[^A][']Y[)I] ED[^A][']H[)I] E[']SGA AST[^U][n]TI[']Y[)I].\n\nSg[)e]! Uhy[^u][n]ts[^a][']y[)i] gal[^u][n]lti[']tla\n        ts[^u]lt[^a][']hist[)i],\nH[)i]sgaya Gigage['][)i], us[)i]nu[']l[)i] di[']tsak[^u]n[)i][']\ndenatl[^u][n]hi[']sani[']ga Uy-igawa[']st[)i] duda[']nt[)i].\nN[^u][n]n[^a][']h[)i] tatuna[']wat[)i]. Us[)i]nu[']l[)i] duda[']nt[^a]\ndani[']y[^u][n]stanil[)i]['].\n\nSg[)e]! Uhy[^u][n]tl[^a][']y[)i] gal[^u][n]lti[']tla\n        ts[^u]lt[^a][']hist[)i],\nH[)i]sga[']ya T[)e][']halu, _hinaw's[)u][']'ki_. Ha-us[)i]nu[']l[)i]\nn[^a][']gwa di[']tsak[^u]n[)i]['] denatl[^u][n]hisani[']ga\n        uy-igawa[']st[)i]\nduda[']nt[)i]. N[^u][n]n[^a][']h[)i] t[)a]tuna[']w[)a]t[)i].\nUs[)i]nu[']l[)i] duda[']nt[^a] dani[']gal[)i]stan[)i]['].\n\n\n_Translation._\n\nTO SHORTEN A NIGHT-GOER ON THIS SIDE.\n\nListen! In the Frigid Land above you repose, O Red Man, quickly we\ntwo have prepared your arrows for the soul of the Imprecator. He has\nthem lying along the path. Quickly we two will take his soul as we go\nalong.\n\nListen! In the Frigid Land above you repose, O Purple Man, * * * *.\nHa! Quickly now we two have prepared your arrows for the soul of the\nImprecator. He has them lying along the path. Quickly we two will cut\nhis soul in two.\n\n\n_Explanation._\n\nThis formula, from A`y[^u]['][n]in[)i]s' book, is for the purpose of\ndriving away a witch from the house of a sick person, and opens up a\nmost interesting chapter of Cherokee beliefs. The witch is supposed\nto go about chiefly under cover of darkness, and hence is called\ns[^u][n]n[^a][']y[)i] ed[^a][']h[)i], \"the night goer.\" This is the\nterm in common use; but there are a number of formulistic expressions\nto designate a witch, one of which, u[']ya igawa[']st[)i], occurs in\nthe body of the formula and may be rendered \"the imprecator,\" i.e., the\nsayer of evil things or curses. As the counteracting of a deadly spell\nalways results in the death of its author, the formula is stated to be\nnot merely to drive away the wizard, but to kill him, or, according to\nthe formulistic expression, \"to shorten him (his life) on this side.\"\n\nWhen it becomes known that a man is dangerously sick the witches from\nfar and near gather invisibly about his house after nightfall to worry\nhim and even force their way in to his bedside unless prevented by the\npresence of a more powerful shaman within the house. They annoy the\nsick man and thus hasten his death by stamping upon the roof and\nbeating upon the sides of the house; and if they can manage to get\ninside they raise up the dying sufferer from the bed and let him fall\nagain or even drag him out upon the floor. The object of the witch in\ndoing this is to prolong his term of years by adding to his own life\nas much as he can take from that of the sick man. Thus it is that\na witch who is successful in these practices lives to be very old.\nWithout going into extended details, it may be sufficient to state\nthat the one most dreaded, alike by the friends of the sick man and by\nthe lesser witches, is the K[^a][']lana-ayeli[']sk[)i] or Raven Mocker,\nso called because he flies through the air at night in a shape of\nfire, uttering sounds like the harsh croak of a raven.\n\nThe formula here given is short and simple as compared with some\nothers. There is evidently a mistake in regard to the Red Man, who is\nhere placed in the north, instead of in the east, as it should be.\nThe reference to the arrows will be explained further on. Purple,\nmentioned in the second paragraph, has nearly the same symbolic\nmeaning as blue, viz: Trouble, vexation and defeat; hence the Purple\nMan is called upon to frustrate the designs of the witch.\n\nTo drive away the witch the shaman first prepares four sharpened\nsticks, which he drives down into the ground outside the house at each\nof the four corners, leaving the pointed ends projecting upward and\noutward. Then, about noontime he gets ready the Ts[^a]lagay[^u]['][n]l[)i]\nor \"Old Tobacco\" (_Nicotiana rustica_), with which he fills his pipe,\nrepeating this formula during the operation, after which he wraps the\npipe thus filled in a black cloth. This sacred tobacco is smoked only\nfor this purpose. He then goes out into the forest, and returns just\nbefore dark, about which time the witch may be expected to put in\nan appearance. Lighting his pipe, he goes slowly around the house,\npuffing the smoke in the direction of every trail by which the witch\nmight be able to approach, and probably repeating the same or another\nformula the while. He then goes into the house and awaits results.\nWhen the witch approaches under cover of the darkness, whether in his\nown proper shape or in the form of some animal, the sharpened stick on\nthat side of the house shoots up into the air and comes down like an\narrow upon his head, inflicting such a wound as proves fatal within\nseven days. This explains the words of the formula, \"We have prepared\nyour arrows for the soul of the Imprecator. He has them lying\nalong the path\". A`y[^u]['][n]in[)i] said nothing about the use of\nthe sharpened sticks in this connection, mentioning only the tobacco,\nbut the ceremony, as here described, is the one ordinarily used. When\nwounded the witch utters a groan which is heard by those listening\ninside the house, even at the distance of half a mile. No one knows\ncertainly who the witch is until a day or two afterward, when some old\nman or woman, perhaps in a remote settlement, is suddenly seized with\na mysterious illness and before seven days elapse is dead.\n\n\nGAHU[']ST[)I] A[']GIYAHU[']SA.\n\nSg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga N[^u]['][n]ya\n        W[^a]tige['][)i],\ngahu[']st[)i] ts[^u]tska[']d[)i] nige[']s[^u][n]na. Ha-n[^a][']gwa\nd[^u]['][n]gihya[']l[)i]. Agiyahu[']sa s[)i][']kwa, haga[']\nts[^u][n]-n[^u]['] iy[^u]['][n]ta d[)a]tsi[']wakt[^u][']h[)i].\nTla-`ke['] a[']ya a[']kwatseli[']ga. 0 0 digwad[^a]i[']ta.\n\n\n_Translation._\n\nI HAVE LOST SOMETHING.\n\nListen! Ha! Now you have drawn near to hearken, O Brown Rock; you\nnever lie about anything. Ha! Now I am about to seek for it. I have\nlost a hog and now tell me about where I shall find it. For is it not\nmine? My name is ----.\n\n\n_Explanation._\n\nThis formula, for finding anything lost, is so simple as to need but\nlittle explanation. Brown in this instance has probably no mythologic\nsignificance, but refers to the color of the stone used in the\nceremony. This is a small rounded water-worn pebble, in substance\nresembling quartz and of a reddish-brown color. It is suspended by a\nstring held between the thumb and finger of the shaman, who is guided\nin his search by the swinging of the pebble, which, according to their\ntheory, will swing farther in the direction of the lost article than\nin the contrary direction! The shaman, who is always fasting, repeats\nthe formula, while closely watching the motions of the swinging\npebble. He usually begins early in the morning, making the first\ntrial at the house of the owner of the lost article. After noting the\ngeneral direction toward which it seems to lean he goes a considerable\ndistance in that direction, perhaps half a mile or more, and makes\na second trial. This time the pebble may swing off at an angle in\nanother direction. He follows up in the direction indicated for\nperhaps another half mile, when on a third trial the stone may veer\naround toward the starting point, and a fourth attempt may complete\nthe circuit. Having thus arrived at the conclusion that the missing\narticle is somewhere within a certain circumscribed area, he advances\nto the center of this space and marks out upon the ground a small\ncircle inclosing a cross with arms pointing toward the four cardinal\npoints. Holding the stone over the center of the cross he again\nrepeats the formula and notes the direction in which the pebble\nswings. This is the final trial and he now goes slowly and carefully\nover the whole surface in that direction, between the center of the\ncircle and the limit of the circumscribed area until in theory, at\nleast, the article is found. Should he fail, he is never at a loss for\nexcuses, but the specialists in this line are generally very shrewd\nguessers well versed in the doctrine of probabilities.\n\nThere are many formulas for this purpose, some of them being long\nand elaborate. When there is reason to believe that the missing\narticle has been stolen, the specialist first determines the clan or\nsettlement to which the thief belongs and afterward the name of the\nindividual. Straws, bread balls, and stones of various kinds are used\nin the different formulas, the ceremony differing according to the\nmedium employed. The stones are generally pointed crystals or antique\narrowheads, and are suspended as already described, the point being\nsupposed to turn finally in the direction of the missing object.\nSeveral of these stones have been obtained on the reservation and\nare now deposited in the National Museum. It need excite no surprise\nto find the hog mentioned in the formula, as this animal has been\ndomesticated among the Cherokees for more than a century, although\nmost of them are strongly prejudiced against it.\n\n\nHIA['] UN[/A]LE (ATESTI[']Y[)I]).\n\n    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi['],\n    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi[']--Y[^u]!\n\nSg[)e]! Ha-n[^a][']gwa h[)i]nah[^u][n][']ski tay[)i]['].\n        Ha-t[^a][']sti-gw[^u]\ng[^u][n]ska[']ih[^u]. Ts[^u]tali[']i-gwati[']na halu[']`n[)i].\nK[^u][']nigwati[']na dula[']ska gal[^u]['][n]lati-gw[^u] witu[']kt[)i].\nWig[^u][n]yas[)e][']h[)i]s[)i]. [^A][']tal[)i] tsug[^u]['][n]y[)i]\nwite[']tsatan[^u]['][n][^u][n]s[)i]['] n[^u][n]n[^a]h[)i] tsane[']lag[)i]\nde[']gatsana[']wadise[']st[)i]. K[^u]nst[^u]['] dutsas[^u]['][n][)i]\nat[^u]['][n]was[^u]t[)e][']hah[)i]['] ts[^u]t[^u]neli[']sest[)i]. Sg[)e]!\n\n\n_Translation._\n\nTHIS IS TO FRIGHTEN A STORM.\n\n    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi['],\n    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi[']--Y[^u]!\n\nListen! O now you are coming in rut. Ha! I am exceedingly afraid of\nyou. But yet you are only tracking your wife. Her footprints can be\nseen there directed upward toward the heavens. I have pointed them\nout for you. Let your paths stretch out along the tree tops (?) on\nthe lofty mountains (and) you shall have them (the paths) lying down\nwithout being disturbed, Let (your path) as you go along be where the\nwaving branches meet. Listen!\n\n\n_Explanation._\n\nThis formula, from A`y[^u]['][n]in[)i]'s book, is for driving away, or\n\"frightening\" a storm, which threatens to injure the growing corn. The\nfirst part is a meaningless song, which is sung in a low tone in the\npeculiar style of most of the sacred songs. The storm, which is not\ndirectly named, is then addressed and declared to be coming on in a\nfearful manner on the track of his wife, like an animal in the rutting\nseason. The shaman points out her tracks directed toward the upper\nregions and begs the storm spirit to follow her along the waving tree\ntops of the lofty mountains, where he shall be undisturbed.\n\nThe shaman stands facing the approaching storm with one hand stretched\nout toward it. After repeating the song and prayer he gently blows in\nthe direction toward which he wishes it to go, waving his hand in the\nsame direction as though pushing away the storm. A part of the storm\nis usually sent into the upper regions of the atmosphere. If standing\nat the edge of the field, he holds a blade of corn in one hand while\nrepeating the ceremony.\n\n\nDANAW[^U]['] TSUNED[^A]L[^U][']H[)I] NUNAT[^U][']NELI[']TAL[^U]['][n]H[)I]\nU[']NALSTELTA[']`TAN[^U][']H[)I].\n\nHay[)i]! Y[^u]! Sg[)e]! N[^a][']gwa us[)i]nuli[']yu A[']tasu\nGi[']gage['][)i] hinisa[']latani[']ga. Us[)i]nu[']l[)i] duda[']nt[^a]\nu[']nanug[^a][']tsidast[)i]['] nige[']s[^u][n]na. Duda[']nt[^a]\ne`lawi[']n[)i] iy[^u]['][n]ta [)a][']tas[^u] dig[^u][n]nage['][)i]\ndeg[^u][n]lskw[)i][']tahise[']st[)i], anets[^a]ge[']ta unanug[^a][']ist[)i]\nnige[']s[^u][n]na, nitin[^u]['][n]neli[']ga. [)A][']tas[^u]\ndusa[']ladan[^u]['][n]st[)i] nige[']s[^u][n]na, nitin[^u]['][n]neli[']ga.\nE`lawi[']n[)i] iy[^u]['][n]ta [)a][']tas[^u] [^u][n]nage[']\nug[^u][n][']hat[^u] [^u][n]nage['] s[^a][']gwa da`liy[)e][']k[^u]`lani[']ga\n_unadutl[^a][']g[)i]_. Unanug[^a][']tsida[']st[)i] nige[']s[^u][n]na,\nn[^u][n]eli[']ga.\n\nUs[)i]nuli[']yu tsunada[']nt[^a] kul`kw[^a][']gine\ntigal[^u]['][n]ltiy[^u]['][n][)i] iy[^u]['][n]ta ada[']nt[^a]\ntega[']y[)e]`ti[']tege[']st[)i]. Tsunada[']nt[^a] tsuligal[)i][']st[)i]\nnige[']s[^u][n]na dud[^u]ni[']tege[']st[)i]. Us[)i]nu[']l[)i]\ndeni[^u]['][n]eli[']ga gal[^u]['][n]lat[)i] iy[^u]['][n]ta\nwidu[']l`t[^a]h[)i]sti[']tege[']st[)i]. [)A][']tas[^u]\ngigage['][)i] d[)e]hatag[^u]['][n]yastani[']ga. Tsunada[']nt[^a]\ntsudast[^u][']nilida[']st[)i] nige[']s[^u][n]na n[^u][n]eli[']ga.\nTsunada[']nt[^a] gal[^u]['][n]lat[)i] iy[^u]['][n]ta\nwit[)e][']`titege[']st[)i]. Tsunada[']nt[^a] anigwalu[']g[)i] une[']ga\ng[^u][n]wa[']nadag[^u]['][n]yastitege[']st[)i]. Sa`ka[']n[)i]\n        ud[^u]nu[']h[)i]\nnige[']s[^u][n]na us[)i]nuli[']yu. Y[^u]!\n\n\n_Translation._\n\nWHAT THOSE WHO HAVE BEEN TO WAR DID TO HELP THEMSELVES.\n\nHay[)i]! Y[^u]! Listen! Now instantly we have lifted up the red war club.\nQuickly his soul shall be without motion. There under the earth, where\nthe black war clubs shall be moving about like ball sticks in the\ngame, there his soul shall be, never to reappear. We cause it to be\nso. He shall never go and lift up the war club. We cause it to be so.\nThere under the earth the black war club (and) the black fog have come\ntogether as one for their covering. It shall never move about (i.e.,\nthe black fog shall never be lifted from them). We cause it to be so.\n\nInstantly shall their souls be moving about there in the seventh\nheaven. Their souls shall never break in two. So shall it be. Quickly\nwe have moved them (their souls) on high for them, where they shall\nbe going about in peace. You (?) have shielded yourselves (?) with the\nred war club. Their souls shall never be knocked about. Cause it to\nbe so. There on high their souls shall be going about. Let them shield\nthemselves with the white war whoop. Instantly (grant that) they shall\nnever become blue. Y[^u]!\n\n\n_Explanation._\n\nThis formula, obtained from A`wani[']ta, may be repeated by the\ndoctor for as many as eight men at once when about to go to war. It is\nrecited for four consecutive nights, immediately before setting out.\nThere is no tabu enjoined and no beads are used, but the warriors \"go\nto water\" in the regular way, that is, they stand at the edge of the\nstream, facing the east and looking down upon the water, while the\nshaman, standing behind them, repeats the formula. On the fourth night\nthe shaman gives to each man a small charmed root which has the power\nto confer invulnerability. On the eve of battle the warrior after\nbathing in the running stream chews a portion of this and spits the\njuice upon his body in order that the bullets of the enemy may pass\nhim by or slide off from his skin like drops of water. Almost every\nman of the three hundred East Cherokees who served in the rebellion\nhad this or a similar ceremony performed before setting out--many of\nthem also consulting the oracular ul[^u][n]s[^u][']t[)i] stone at the\nsame time--and it is but fair to state that not more than two or three\nof the entire number were wounded in actual battle.\n\nIn the formula the shaman identifies himself with the warriors,\nasserting that \"_we_\" have lifted up the red war club, red being the\ncolor symbolic of success and having no reference to blood, as might\nbe supposed from the connection. In the first paragraph he invokes\ncurses upon the enemy, the future tense verb _It shall be_, etc.,\nhaving throughout the force of _let it be_. He puts the souls of\nthe doomed enemy in the lower regions, where the black war clubs are\nconstantly waving about, and envelops them in a black fog, which shall\nnever be lifted and out of which they shall never reappear. From\nthe expression in the second paragraph, \"their souls shall never be\nknocked about,\" the reference to the black war clubs moving about like\nball sticks in the game would seem to imply that they are continually\nbuffeting the doomed souls under the earth. The spirit land of the\nCherokees is in the west, but in these formulas of malediction or\nblessing the soul of the doomed man is generally consigned to the\nunderground region, while that of the victor is raised by antithesis\nto the seventh heaven.\n\nHaving disposed of the enemy, the shaman in the second paragraph turns\nhis attention to his friends and at once raises their souls to the\nseventh heaven, where they shall go about in peace, shielded by\n(literally, \"covered with\") the red war club of success, and never to\nbe knocked about by the blows of the enemy. \"Breaking the soul in two\"\nis equivalent to snapping the thread of life, the soul being regarded\nas an intangible something having length, like a rod or a string. This\nformula, like others written down by the same shaman, contains several\nevident inconsistencies both as to grammar and mythology, due to the\nfact that A`wanita is extremely careless with regard to details and\nthat this particular formula has probably not been used for the last\nquarter of a century. The warriors are also made to shield themselves\nwith the white war whoop, which should undoubtedly be the red war\nwhoop, consistent with the red war club, white being the color\nemblematic of peace, which is evidently an incongruity. The war whoop\nis believed to have a positive magic power for the protection of the\nwarrior, as well as for terrifying the foe.\n\nThe mythologic significance of the different colors is well shown in\nthis formula. Red, symbolic of success, is the color of the war club\nwith which the warrior is to strike the enemy and also of the other\none with which he is to shield or \"cover\" himself. There is no doubt\nthat the war whoop also should be represented as red. In conjuring\nwith the beads for long life, for recovery from sickness, or for\nsuccess in love, the ball play, or any other undertaking, the red\nbeads represent the party for whose benefit the magic spell is\nwrought, and he is figuratively clothed in red and made to stand upon\na red cloth or placed upon a red seat. The red spirits invoked always\nlive in the east and everything pertaining to them is of the same\ncolor.\n\nBlack is always typical of death, and in this formula the soul of the\nenemy is continually beaten about by black war clubs and enveloped in\na black fog. In conjuring to destroy an enemy the shaman uses\nblack beads and invokes the black spirits--which always live in the\nwest--bidding them tear out the man's soul, carry it to the west,\nand put it into the black coffin deep in the black mud, with a black\nserpent coiled above it.\n\nBlue is emblematic of failure, disappointment, or unsatisfied desire.\n\"They shall never become blue\" means that they shall never fail in\nanything they undertake. In love charms the lover figuratively covers\nhimself with red and prays that his rival shall become entirely blue\nand walk in a blue path. The formulistic expression, \"He is entirely\nblue,\" closely approximates in meaning the common English phrase, \"He\nfeels blue.\" The blue spirits live in the north.\n\nWhite--which occurs in this formula only by an evident error--denotes\npeace and happiness. In ceremonial addresses, as at the green corn\ndance and ball play, the people figuratively partake of white food\nand after the dance or the game return along the white trail to their\nwhite houses. In love charms the man, in order to induce the woman to\ncast her lot with his, boasts \"I am a white man,\" implying that all is\nhappiness where he is. White beads have the same meaning in the bead\nconjuring and white was the color of the stone pipe anciently used\nin ratifying peace treaties. The white spirits live in the south\n(Wa[']hal[)a]).\n\nTwo other colors, brown and yellow, are also mentioned in the\nformulas. W[^a]tige['][)i], \"brown,\" is the term used to include brown,\nbay, dun, and similar colors, especially as applied to animals. It\nseldom occurs in the formulas and its mythologic significance is as\nyet undetermined. Yellow is of more frequent occurrence and is typical\nof trouble and all manner of vexation, the yellow spirits being\ngenerally invoked when the shaman wishes to bring down calamities upon\nthe head of his victim, without actually destroying him. So far as\npresent knowledge goes, neither brown nor yellow can be assigned to\nany particular point of the compass.\n\nUs[)i]nuli[']yu, rendered \"instantly,\" is the intensive form of\nus[)i]nu[']l[)i] \"quickly,\" both of which words recur constantly\nin the formulas, in some entering into almost every sentence. This\nfrequently gives the translation an awkward appearance. Thus the final\nsentence above, which means literally \"they shall never become blue\ninstantly,\" signifies \"Grant that they shall never become blue\", i.e.,\nshall never fail in their purpose, _and grant our petition instantly_.\n\n\nDIDA[']LATLI[']`T[)I].\n\nSg[)e]! N[^a][']gwa ts[^u]dant[^a][']g[)i]\n        teg[^u]['][n]yataw[^a][']ilateli[']ga.\nIyust[)i] (0 0) tsilast[^u][']`l[)i] Iyu[']st[)i] (0 0) ditsad[^a][']ita.\nTs[^u]watsi[']la elawi[']n[)i] tsid[^a][']h[)i]stani[']ga.\n        Ts[^u]dant[^a]g[)i]\nelawi[']n[)i] tsid[^a][']h[)i]stani[']ga. N[^u]['][n]ya g[^u]['][n]nage\ng[^u][n]yu[']tl[^u][n]tani[']ga. [)A]`n[^u]wa[']g[)i] g[^u]['][n]nage[']\ng[^u][n]yu[']tl[^u][n]tani[']ga. S[^u][n]talu[']ga g[^u]['][n]nage\ndeg[^u]['][n]yanu[']gal[^u]['][n]tani[']ga, ts[^u][']nanug[^a][']ist[)i]\nnige[']s[^u][n]na. Us[^u]hi[']y[)i] n[^u][n]n[^a][']h[)i]\nwite[']tsatan[^u]['][n][^u][n]s[)i] g[^u]ne[']s[^a] g[^u]['][n]nage\nasahalag[)i][']. Ts[^u]t[^u][']neli[']ga. Elaw[^a][']t[)i]\nasa[']halag[)i][']a[']d[^u][n]ni[']ga. Us[)i]nuli[']yu Us[^u]hi[']y[)i]\ng[^u]lts[^a][']t[)e] dig[^u]['][n]nagesta[']y[)i], elaw[^a][']ti\ng[^u]['][n]nage tid[^a][']h[)i]st[)i] wa`yanu[']gal[^u][n]tsi[']ga.\nG[^u]ne[']sa g[^u]['][n]age s[^u][n]talu[']ga g[^u]['][n]nage\ngayu[']tl[^u][n]tani[']ga. Ts[^u]dant[^a][']g[)i]\n        [^u]ska[']l[^u][n]tsi[']ga.\nSa`ka[']n[)i] ad[^u][n]ni[']ga. Us[^u][']hita atanis[']se[']t[)i],\nay[^a][']l[^a]tsi[']sest[)i] ts[^u]dant[^a][']g[)i],\nts[^u][']nanug[^a][']ist[)i] nige[']s[^u][n]na. Sg[)e]!\n\n\n_Translation._\n\nTO DESTROY LIFE.\n\nListen! Now I have come to step over your soul. You are of the (wolf)\nclan. Your name is (A`y[^u]['][n]in[)i]). Your spittle I have put at\nrest under the earth. Your soul I have put at rest under the earth. I\nhave come to cover you over with the black rock. I have come to cover\nyou over with the black cloth. I have come to cover you with the black\nslabs, never to reappear. Toward the black coffin of the upland in the\nDarkening Land your paths shall stretch out. So shall it be for you.\nThe clay of the upland has come (to cover you. (?)) Instantly the\nblack clay has lodged there where it is at rest at the black houses in\nthe Darkening Land. With the black coffin and with the black slabs I\nhave come to cover you. Now your soul has faded away. It has become\nblue. When darkness comes your spirit shall grow less and dwindle\naway, never to reappear. Listen!\n\n\n_Explanation._\n\nThis formula is from the manuscript book of A`y[^u]['][n]in[)i],\nwho explained the whole ceremony. The language needs but little\nexplanation. A blank is left for the name and clan of the victim, and\nis filled in by the shaman. As the purpose of the ceremony is to bring\nabout the death of the victim, everything spoken of is symbolically\ncolored black, according to the significance of the colors as already\nexplained. The declaration near the end, \"It has become blue,\"\nindicates that the victim now begins to feel in himself the effects of\nthe incantation, and that as darkness comes on his spirit will shrink\nand gradually become less until it dwindles away to nothingness.\n\nWhen the shaman wishes to destroy the life of another, either for his\nown purposes or for hire, he conceals himself near the trail along\nwhich the victim is likely to pass. When the doomed man appears the\nshaman waits until he has gone by and then follows him secretly until\nhe chances to spit upon the ground. On coming up to the spot the\nshaman collects upon the end of a stick a little of the dust thus\nmoistened with the victim's spittle. The possession of the man's\nspittle gives him power over the life of the man himself. Many\nailments are said by the doctors to be due to the fact that some enemy\nhas by this means \"changed the spittle\" of the patient and caused it\nto breed animals or sprout corn in the sick man's body. In the love\ncharms also the lover always figuratively \"takes the spittle\" of the\ngirl in order to fix her affections upon himself. The same idea in\nregard to spittle is found in European folk medicine.\n\nThe shaman then puts the clay thus moistened into a tube consisting\nof a joint of the Kanes[^a][']la or wild parsnip, a poisonous plant\nof considerable importance in life-conjuring ceremonies. He also puts\ninto the tube seven earthworms beaten into a paste, and several\nsplinters from a tree which has been struck by lightning. The idea in\nregard to the worms is not quite clear, but it may be that they are\nexpected to devour the soul of the victim as earthworms are supposed\nto feed upon dead bodies, or perhaps it is thought that from their\nburrowing habits they may serve to hollow out a grave for the soul\nunder the earth, the quarter to which the shaman consigns it. In other\nsimilar ceremonies the dirt-dauber wasp or the stinging ant is buried\nin the same manner in order that it may kill the soul, as these are\nsaid to kill other more powerful insects by their poisonous sting or\nbite. The wood of a tree struck by lightning is also a potent spell\nfor both good and evil and is used in many formulas of various kinds.\n\nHaving prepared the tube, the shaman goes into the forest to a tree\nwhich has been struck by lightning. At its base he digs a hole, in the\nbottom of which he puts a large yellow stone slab. He then puts in\nthe tube, together with seven yellow pebbles, fills in the earth, and\nfinally builds a fire over the spot to destroy all traces of his work.\nThe yellow stones are probably chosen as the next best substitute for\nblack stones, which are not always easy to find. The formula mentions\n\"black rock,\" black being the emblem of death, while yellow typifies\ntrouble. The shaman and his employer fast until after the ceremony.\n\nIf the ceremony has been properly carried out, the victim becomes\nblue, that is, he feels the effects in himself at once, and, unless\nhe employs the countercharms of some more powerful shaman, his soul\nbegins to shrivel up and dwindle, and within seven days he is dead.\nWhen it is found that the spell has no effect upon the intended victim\nit is believed that he has discovered the plot and has taken measures\nfor his own protection, or that, having suspected a design against\nhim--as, for instance, after having won a girl's affections from\na rival or overcoming him in the ball play--he has already secured\nhimself from all attempts by counterspells. It then becomes a serious\nmatter, as, should he succeed in turning the curse aside from himself,\nit will return upon the heads of his enemies.\n\nThe shaman and his employer then retire to a lonely spot in the\nmountains, in the vicinity of a small stream, and begin a new series\nof conjurations with the beads. After constructing a temporary shelter\nof bark laid over poles, the two go down to the water, the shaman\ntaking with him two pieces of cloth, a yard or two yards in length,\none white, the other black, together with seven red and seven\nblack beads. The cloth is the shaman's pay for his services, and is\nfurnished by his employer, who sometimes also supplies the beads.\nThere are many formulas for conjuring with the beads, which are used\non almost all important occasions, and differences also in the details\nof the ceremony, but the general practice is the same in all cases.\nThe shaman selects a bend in the river where his client can look\ntoward the east while facing up stream. The man then takes up his\nposition on the bank or wades into the stream a short distance,\nwhere--in the ceremonial language--the water is a \"hand length\"\n(_aw[^a][']hil[^u]_) in depth and stands silently with his eyes fixed\nupon the water and his back to the shaman on the bank. The shaman then\nlays upon the ground the two pieces of cloth, folded into convenient\nsize, and places the red beads--typical of success and his client upon\nthe white cloth, while the black beads--emblematic of death and the\nintended victim--are laid upon the black cloth. It is probable that\nthe first cloth should properly be red instead of white, but as it is\ndifficult to get red cloth, except in the shape of handkerchiefs, a\nsubstitution has been made, the two colors having a close mythologic\nrelation. In former days a piece of buckskin and the small glossy,\nseeds of the Viper's Bugloss (_Echium vulgare_) were used instead\nof the cloth and beads. The formulistic name for the bead is\n_s[^u][']n[)i]kta_, which the priests are unable to analyze, the\nordinary word for beads or coin being _ad[/e]l[^a]_.\n\nThe shaman now takes a red bead, representing his client, between\nthe thumb and index finger of his right hand, and a black bead,\nrepresenting the victim, in like manner, in his left hand. Standing\na few feet behind his client he turns toward the east, fixes his eyes\nupon the bead between the thumb and finger of his right hand, and\naddresses it as the S[^u][']n[)i]kta Gig[)a]ge['][)i], the Red Bead,\ninvoking blessings upon his client and clothing him with the red\ngarments of success. The formula is repeated in a low chant or\nintonation, the voice rising at intervals, after the manner of a\nrevival speaker. Then turning to the black bead in his left hand he\naddresses it in similar manner, calling down the most withering curses\nupon the head of the victim. Finally looking up he addresses the\nstream, under the name of Y[^u]['][n]w[)i] G[^u]nahi[']ta, the \"Long\nPerson,\" imploring it to protect his client and raise him to the\nseventh heaven, where he will be secure from all his enemies. The\nother, then stooping down, dips up water in his hand seven times and\npours it upon his head, rubbing it upon his shoulders and breast at\nthe same time. In some cases he dips completely under seven times,\nbeing stripped, of course, even when the water is of almost icy\ncoldness. The shaman, then stooping down, makes a small hole in the\nground with his finger, drops into it the fatal black bead, and buries\nit out of sight with a stamp of his foot. This ends the ceremony,\nwhich is called \"taking to water.\"\n\nWhile addressing the beads the shaman attentively observes them as\nthey are held between the thumb and finger of his outstretched hands.\nIn a short time they begin to move, slowly and but a short distance at\nfirst, then faster and farther, often coming down as far as the first\njoint of the finger or even below, with an irregular serpentine motion\nfrom side to side, returning in the same manner. Should the red bead\nbe more lively in its movements and come down lower on the finger\nthan the black bead, he confidently predicts for the client the speedy\naccomplishment of his desire. On the other hand, should the black bead\nsurpass the red in activity, the spells of the shaman employed by the\nintended victim are too strong, and the whole ceremony must be gone\nover again with an additional and larger quantity of cloth. This must\nbe kept up until the movements of the red beads give token of success\nor until they show by their sluggish motions or their failure to move\ndown along the finger that the opposing shaman can not be overcome. In\nthe latter case the discouraged plotter gives up all hope, considering\nhimself as cursed by every imprecation which he has unsuccessfully\ninvoked upon his enemy, goes home and--theoretically--lies down and\ndies. As a matter of fact, however, the shaman is always ready with\nother formulas by means of which he can ward off such fatal results,\nin consideration, of a sufficient quantity of cloth.\n\nShould the first trial, which takes place at daybreak, prove\nunsuccessful, the shaman and his client fast until just before sunset.\nThey then eat and remain awake until midnight, when the ceremony is\nrepeated, and if still unsuccessful it may be repeated four times\nbefore daybreak (or the following noon?), both men remaining awake and\nfasting throughout the night. If still unsuccessful, they continue to\nfast all day until just before sundown. Then they eat again and again\nremain awake until midnight, when the previous night's programme\nis repeated. It has now become a trial of endurance between the\nrevengeful client and his shaman on the one side and the intended\nvictim and his shaman on the other, the latter being supposed to be\nindustriously working countercharms all the while, as each party must\nsubsist upon one meal per day and abstain entirely from sleep until\nthe result has been decided one way or the other. Failure to endure\nthis severe strain, even so much as closing the eyes in sleep for\na few moments or partaking of the least nourishment excepting just\nbefore sunset, neutralizes all the previous work and places the\nunfortunate offender at the mercy of his more watchful enemy. If\nthe shaman be still unsuccessful on the fourth day, he acknowledges\nhimself defeated and gives up the contest. Should his spells prove the\nstronger, his victim will die within seven days, or, as the Cherokees\nsay, seven nights. These \"seven nights,\" however, are frequently\ninterpreted, figuratively, to mean _seven years_, a rendering which\noften serves to relieve the shaman from a very embarrassing position.\n\nWith regard to the oracle of the whole proceeding, the beads do move;\nbut the explanation is simple, although the Indians account for it\nby saying that the beads become alive by the recitation of the sacred\nformula. The shaman is laboring under strong, though suppressed,\nemotion. He stands with his hands stretched out in a constrained\nposition, every muscle tense, his breast heaving and voice trembling\nfrom the effort, and the natural result is that before he is done\npraying his fingers begin to twitch involuntarily and thus cause the\nbeads to move. As before stated, their motion is irregular; but the\npeculiar delicacy of touch acquired by long practice probably imparts\nmore directness to their movements than would at first seem possible.\n\n\nHI[)A]['] A[']NE[']TS[^A] UG[^U]['][n]WA[']L[)I] AM[^A][']Y[)I]\nDITS[^U]['][n]STA[']T[)I].\n\nSg[)e]! Ha-n[^a]gwa [)a][']st[)i] une[']ga aks[^a]['][^u][n]tan[^u]['][n]\nus[)i]nu[']l[)i] a`ne[']ts[^a] unats[^a][']n[^u][n]tse[']lah[)i]\n        akta[']`t[)i]\nad[^u][n]ni[']ga.\n\nIyu[']st[)i] utad[^a][']ta, iyu[']st[)i] tsunad[^a][']ita.\n        N[^u][n]n[^a][']h[)i]\nanite[']lah[)e]h[^u]['] ige[']sk[)i] nige[']s[^u][n]na. D[^u][']ksi-gwu[']\ndedu[']natsg[^u]`la[']wate[']g[^u]. Da[']`s[^u][n] unil[^a]tsi[']sat[^u].\nSa`ka[']ni unati[']sat[^u]['].\n\nN[^u][n]n[^a][']h[)i] d[^a][']tadu[']nina[']wat[)i]['] a[']y[^u]-`n[^u][']\ndigwatseli[']ga a`ne[']ts[^a] unats[^a][']n[^u][n]tse[']lah[)i].\n        Tla[']meh[^u]\nGigage['][)i] s[^a][']gwa dan[^u]tsg[^u][']`lani[']ga. Ig[^u]['][n]y[)i]\ngal[^u]['][n]l[^a] ge[']s[^u][n] i[']y[^u][n] kan[^u]['][n]lag[)i]\n[u]w[^a]h[^a][']h[)i]st[^a][']g[)i]. Ta[']line gal[^u]['][n]l[^a]\n        ge[']su[n]\ni[']y[^u][n] kan[^u]['][n]lag[)i] [u]w[^a]h[^a][']h[)i]st[^a][']g[)i].\nHe[']nil[^u] dan[^u]tsg[^u][']`lani[']ga. Tla[']ma [^u][n]ni[']ta\na[']nigwalu[']g[)i] g[^u][n]tla[']`tisge[']st[)i], ase[']gw[^u]\nnige[']s[^u][n]na.\n\nDu[']tal[)e] a`ne[']ts[^a] unats[^a][']n[^u][n]tse[']lah[)i]\n        saligu[']gi-gw[^u]\ndedu[']natsg[^u][']`law[)i]sti[']teg[^u][']. Elawi[']n[)i] da[']`s[^u][n]\nunil[^a]tsi[']sat[^u].\n\nTs[^a][']ine digal[^u]['][n]latiyu['][n] S[)a][']niw[)a] Gi[']gage[)i]\ns[^a][']gwa dan[^u]tsg[^u][']`lani[']ga, as[)e]`g[^a][']g[)i]\n        nige[']s[^u][n]na.\nKan[^u]['][n]lag[)i] [u]*w[^a]h[^a][']h[)i]st[^a][']g[)i] n[^u][']`gine\ndigal[^u]['][n]latiy[^u]['][n]. Gul[)i][']sgul[)i]['] Sa`ka[']ni\ns[^a][']gwa dan[^u]tsg[^u][']`lani[']ga, as[)e]`g[^a][']g[)i]\n        nige[']s[^u][n]na.\nKan[^u]['][n]lag[)i] [u]w[^a]h[^a][']h[)i]st[^a]g[)i] h[)i][']skine\ndigal[^u]['][n]latiy[^u]['][n]. Ts[)u]ts[)u]['] Sa`ka[']ni s[^a][']gwa\ndan[^u]tsg[^u][']`lani[']ga, as[)e]`g[^a][']g[)i] nige[']s[^u][n]na.\n\nDu[']tal[)e] a`ne[']ts[^a] uts[^a][']n[^u][n]tse[']lah[)i] T[)i]ne[']gwa\nSa`ka[']ni s[^a][']gwa dan[^u]tsg[^u][']`lani[']ga, ige[']sk[)i]\nnige[']s[^u][n]na. Da[']`s[^u][n] unil[^a]tsi[']sat[^u].\n        Kan[^u]['][n]lag[)i]\n[u]w[^a]h[^a][']h[)i]st[^a][']g[)i] sutali[']ne\n        digal[^u]['][n]latiy[^u]['][n].\nA[']nig[^a]sta[']ya s[^a][']gwa dan[^u]tsgu[']`lani[']ga,\n        as[)e]`g[^a][']g[)i]\nnige[']su[n]na. Kan[^u]['][n]lag[)i] [u]w[^a]h[^a][']h[)i]st[^a][']g[)i]\nk[^u]l`kw[^a]gine digal[^u]['][n]latiy[^u]['][n]. W[^a]tat[^u][']ga\nSa`ka[']ni s[^a][']gwa dan[^u]tsg[^u][']`lani[']ga, as[)e]`g[^a][']g[)i]\nnige[']s[^u][n]na.\n\nDu[']tal[)e] a`ne[']ts[^a] unats[^a][']n[^u][n]tse[']lah[)i],\nY[^a][']na dedu[']natsg[^u][']`law[)i]stani[']ga, ige[']sk[)i]\nnige[']s[^u][n]na. Da`s[^u][n] du[']nil[^a]tsi[']sat[^u].\nKan[^u]['][n]lag[)i] de[']tagaskal[^a]['][^u][n]tan[^u]['][n],\nig[^u][n][']w[^u]lstan[^u]hi-gw[^u]di[']na tsuye[']listi\nges[^u]['][n][)i]. Akta[']`t[)i] ad[^u][n]ni[']ga.\n\nSg[)e]! N[^a][']gwa t'sk[)i][']n[^a]ne[']l[)i] ta[']l[)a]d[)u][']\niy[^u]['][n]ta a[']gwatseli[']ga, W[)a]tatu[']ga Ts[^u]ne[']ga.\nTsuye[']list[)i] ges[^u]['][n][)i] sk[)i][']n[^a]h[^u][n]s[)i][']\na[']gwatseli[']ga--kan[^u]['][n]lag[)i] a[']gwatseli[']ga. N[)a][']`n[^a]\nutad[^a][']ta kan[^u]['][n]lag[)i] dedu[']skal[^a][']asi[']ga.\n\nDed[^u][']ndag[^u]['][n]yastani[']ga, g[^u][n]w[^a][']his[^a][']n[^u]h[)i].\nY[^u]!\n\n\n_Translation._\n\nTHIS CONCERNS THE BALL PLAY--TO TAKE THEM TO WATER WITH IT.\n\nListen! Ha! Now where the white thread has been let down, quickly we\nare about to examine into (the fate of) the admirers of the ball play.\n\nThey are of--such a (iyu[']st[)i]) descent. They are called--so and so\n(iyu[']st[)i]). They are shaking the road which shall never be joyful.\nThe miserable Terrapin has come and fastened himself upon them as they\ngo about. They have lost all strength. They have become entirely blue.\n\nBut now my admirers of the ball play have their roads lying along in\nthis direction. The Red Bat has come and made himself one of them.\nThere in the first heaven are the pleasing stakes. There in the second\nheaven are the pleasing stakes. The Pewee has come and joined them.\nThe immortal ball stick shall place itself upon the whoop, never to be\ndefeated.\n\nAs for the lovers of the ball play on the other side, the common\nTurtle has come and fastened himself upon them as they go about. Under\nthe earth they have lost all strength.\n\nThe pleasing stakes are in the third heaven. The Red Tl[)a]niw[)a] has\ncome and made himself one of them, that they may never be defeated.\nThe pleasing stakes are in the fourth heaven. The Blue Fly-catcher\nhas made himself one of them, that they may never be defeated. The\npleasing stakes are in the fifth heaven. The Blue Martin has made\nhimself one of them, that they may never be defeated.\n\nThe other lovers of the ball play, the Blue Mole has come and fastened\nupon them, that they may never be joyous. They have lost all strength.\n\nThe pleasing stakes are there in the sixth heaven. The Chimney Swift\nhas made himself one of them, that they may never be defeated. The\npleasing stakes are in the seventh heaven. The Blue Dragon-fly has\nmade himself one of them, that they may never be defeated.\n\nAs for the other admirers of the ball play, the Bear has just come and\nfastened him upon them, that they may never be happy. They have lost\nall strength. He has let the stakes slip from his grasp and there\nshall be nothing left for their share.\n\nThe examination is ended.\n\nListen! Now let me know that the twelve are mine, O White Dragon-fly.\nTell me that the share is to be mine--that the stakes are mine. As for\nthe player there on the other side, he has been forced to let go his\nhold upon the stakes.\n\nNow they are become exultant and happy. Y[^u]!\n\n\n_Explanation._\n\nThis formula, from the A`y[^u][n]in[)i] manuscript is one of those\nused by the shaman in taking the ball players to water before the\ngame. The ceremony is performed in connection with red and black\nbeads, as described in the formula just given for destroying life.\nThe formulistic name given to the ball players signifies literally,\n\"admirers of the ball play.\" The Tl[)a][']niw[)a] (s[)a][']niw[)a] in\nthe Middle dialect) is the mythic great hawk, as large and powerful\nas the roc of Arabian tales. The shaman begins by declaring that it is\nhis purpose to examine or inquire into the fate of the ball players,\nand then gives his attention by turns to his friends and their\nopponents, fixing his eyes upon the red bead while praying for\nhis clients, and upon the black bead while speaking of their\nrivals. His friends he raises gradually to the seventh or highest\n_gal[^u]['][n]lat[)i]_. This word literally signifies height, and is\nthe name given to the abode of the gods dwelling above the earth, and\nis also used to mean heaven in the Cherokee bible translation. The\nopposing players, on the other hand, are put down under the earth,\nand are made to resemble animals slow and clumsy of movement, while\non behalf of his friends the shaman invokes the aid of swift-flying\nbirds, which, according to the Indian belief, never by any chance\nfail to secure their prey. The birds invoked are the He[']nil[^u] or\nwood pewee (_Contopus virens_), the Tl[)a]niw[)a] or mythic hawk,\nthe Gul[)i][']sgul[)i]['] or great crested flycatcher (_Myiarchus\ncrinitus_), the Ts[^u]ts[^u] or martin (_Progne subis_), and the\nA[']nig[^a]sta[']ya or chimney swift (_Chaetura pelasgia_). In the idiom\nof the formulas it is said that these \"have just come and are sticking\nto them\" (the players), the same word (_dan[^u]tsg[^u][']lani'ga_) being\nused to express the devoted attention of a lover to his mistress. The\nWatatuga, a small species of dragon-fly, is also invoked, together\nwith the bat, which, according to a Cherokee myth, once took sides\nwith the birds in a great ball contest with the four-footed animals,\nand won the victory for the birds by reason of his superior skill in\ndodging. This myth explains also why birds, and no quadrupeds, are\ninvoked by the shaman to the aid of his friends. In accordance with\nthe regular color symbolism the flycatcher, martin, and dragon-fly,\nlike the bat and the tl[)a][']niw[)a], should be red, the color of\nsuccess, instead of blue, evidently so written by mistake. The white\nthread is frequently mentioned in the formulas, but in this instance\nthe reference is not clear. The twelve refers to the number of runs\nmade in the game.\n\n\nIndex.\n\n  A`wanita, or Young Deer, Cherokee formulas furnished by  316\n  Ayasta, Cherokee manuscript obtained from  313\n  A`y[^u][n][']in[)i], or Swimmer, Cherokee manuscripts obtained\n          from  310-312\n  Bathing in medical practice of Cherokees  333-334,  335-336\n  Bleeding, practice of among the Cherokees  334-335\n  Brinton, D.G., cited on linguistic value of Indian records  318\n  Catawba Killer, Cherokee formulas furnished by  316\n  Cherokees, paper on Sacred Formulas of, by James Mooney  301-397\n    bathing, rubbing, and bleeding in medical practice of  333-336\n    manuscripts of, containing sacred, medical, and other formulas,\n          character and age of  307-318\n    medical practice of, list of plants used in  324-327\n    medicine dance of  337\n    color symbolism of  342-343\n    gods of, and their abiding places  340-342\n    religion of  319\n  Cherokee Sacred Formulas, language of  343-344\n    specimens of  344-397\n    for rheumatism  345-351\n    for snake bite  351-353\n    for worms  353-356\n    for neuralgia  356-359\n    for fever and ague  359-363\n    for child birth  363-364\n    for biliousness  365-366\n    for ordeal diseases  367-369\n    for hunting and fishing  369-375\n    for love  375-384\n    to kill a witch  384-386\n    to find something  386-387\n    to prevent a storm  387-388\n    for going to war  388-391\n    for destroying an enemy  391-395\n    for ball play  395-397\n  Color symbolism of the Cherokees  342, 343\n  Disease, Cherokee theory of  322-324\n  Disease and medicine, Cherokee tradition of origin of  319-322\n  Gahuni manuscript of Cherokee formulas  313, 314\n  Gatigwanasti manuscript of Cherokee formulas  312, 313\n  Gods of the Cherokees and their abiding places  340-342\n  Haywood, John, cited on witchcraft beliefs among the Cherokees  322\n  Inali manuscript of Cherokee formulas  314-316\n  Long, W.W., collection of Cherokee formulas and songs prepared by\n          317\n  Medical practice of Cherokees, plants used  322-331\n  Medicine dance of Cherokees  337\n  Mooney, James, paper on sacred formulas of the Cherokees, by\n          301-397\n  Names, importance attached to, in Cherokee sacred formulas  343\n  Plants used by Cherokees for medical purposes  322-331\n    ceremonies for gathering  339\n  Religion of the Cherokees, character of  319\n  Religion of the Cherokees, gods of  340-342\n  Sacred Formulas of the Cherokees, paper by James Mooney on  301-397\n  Sanitary regulations among the Cherokee Indians, neglect of  332,\n          333\n  Shamans, decline of power of among Cherokees  336\n    mode of payment of among Cherokees  337-339\n  Sweat bath, use of, among Cherokees  333-334\n  Swimmer manuscript of Cherokee formulas  310, 312\n  Tabu among Cherokees, illustrations of  331-332\n  Takwatihi, or Catawba-Killer, Cherokee formulas furnished by  316\n  Will West, collection of Cherokee formulas and songs prepared by\n          317\n  Young Deer, Cherokee formulas furnished by  316\n\n\n\n\n  Errors:\n\n  Missing or superfluous quotation marks have been silently corrected.\n\n  ... while closely watching the motions ...\n    [original has \"the / the\" at line break]\n  formulas obtained from Tsiskwa, Awanita, and / Takwtihi\n    [error for Takwati[']h[)i] ?]\n  Sg[)e]! Ha-n[^a][']gwa h[^u][n]hat[^u]['][n]gani[']ga\n    [all parentheses in this paragraph shown as printed]\n  (hetsatsa['][^u][n]tani[']ga\n    [mismatched parenthesis in original]","title":"The Sacred Formulas of the Cherokees: Seventh Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1885-1886, Government Printing Office, Washington, 1891, pages 301-398","tradition":"scripture-revelation","translated_text":null,"word_count":44347}