by the ,bibliothque nationale de ,france 7,bn,f_/,gallica7 at http3_/_/gallica4bnf4fr7 ,transcriber's note3 ,the following symbols are used to represent special characters3 ' for accent 7not apostrophe7 ' for apostrophe 7single closing quote7 for opening single quote n1 i1 u1 w1 ,u raised 7superscript7 letters 7x any letter x with breve a a with macron x any letter x with circumflex _/x any letter x with acute accent x any letter x with grave accent 3x any letter x with diaeresis ,,the ,,sacred ,,formulas ,,of ,,the ,,cherokees4 ,,by ,,james ,,mooney4 ,,contents ,introduction #cjg ,how the formulas were obtained4 #caj ,the ,ayunin7i 7,swimmer7 manuscript #caj ,the ,gatigwanast7i 7,belt7 manuscript #cab ,the ,gahun7i manuscript #cac ,the ,inal7i 7,black ,fox7 manuscript #cad ,other manuscripts #caf ,the ,kanahe'ta ,ani-,tsa'lag7i ,et7i or ,ancient ,cherokee ,formulas #cag ,character of the formulas--the ,cherokee religion #cah ,myth of the origin of disease and medicine #cai ,theory of disease--animals1 ghosts1 witches #cbb ,selected list of plants used #cbd ,medical practice--theory of resemblances--fasting--tabu--seclusion-- women #cbh ,illustration of the gaktunta or tabu #cca ,neglect of sanitary regulations #ccb ,the sweat bath--bleeding--rubbing--bathing #cch ,opposition of shamans to white physicians #ccf ,medicine dances #ccg ,description of symptoms #ccg ,the ugista't7i or pay of the shaman #ccg ,ceremonies for gathering plants and preparing medicine #cci ,the ,cherokee gods and their abiding places #cdj ,color symbolism #cdb ,importance attached to names #cdc ,language of the formulas #cdc ,specimen formulas #cdd ,medicine4 #cde ,to treat the crippler 7rheumatism7--from ,gahuni #cde ,second formula for the crippler--from ,gahuni #cdi ,song and prescription for snake bites--from ,gahuni #cea ,when something is causing something to eat them--,gahuni #cec ,second formula for the same disease--,awanita #cee ,for moving pains in the teeth 7neuralgia87--,gatigwanasti #cef ,song and prayer for the great chill--,ayunini #cei ,to make children jump down 7child birth7--,ayunini #cfc ,second formula for child birth--,takwatihi #cfd ,song and prayer for the black yellowness 7biliousness7--,ayunini #cfe ,to treat for ordeal diseases 7witchcraft7--,ayunini #cff ,hunting #cfi ,concerning hunting--,ayunini #cfi ,for hunting birds--,ayunini #cga ,to shoot dwellers in the wilderness--,awanita #cgb ,bear song--,ayunini #cgc ,for catching large fish--,ayunini #cgd ,love #cge ,concerning living humanity--,gatigwanasti #cgf ,for going to water--,gatigwanasti #cgh ,yunwehi song for painting--,gatigwanasti #cgi ,song and prayer to fix the affections--,ayunini #chj ,to separate lovers--,ayunini #cha ,song and prayer to fix the affections--,gatigwanasti #chb ,miscellaneous #chd ,to shorten a night goer on this side--,ayunini #chd ,to find lost articles--,gatigwanasti #chf ,to frighten away a storm--,ayunini #chg ,to help warriors--,a'wanita #chh ,to destroy life 7ceremony with beads7--,ayunini #cia ,to take to water for the ball play--,ayunini #cie ,,illustrations ,pl4 ,,xxiv4 ,portrait of ,ayunini 7,swimmer7 #cjf ,,xxv4 ,facsimile of ,ayunini manuscript--,formula for ,dalani ,unnagei #caj ,,xxvi4 ,facsimile of ,gatigwanasti manuscript--,yunw7eh7i formula #cab ,,xxvii4 ,facsimile of ,gahuni manuscript--,formula for ,didunl7esk7i #cad ,illustration3 ,,bureau ,,of ,,ethnology ,,seventh ,,annual ,,report ,,pl4 ,,xxiv ,a,,yu,n,,ini 7,,swimmer74 ,,sacred ,,formulas ,,of ,,the ,,cherokees4 ,by ,james ,mooney4 ,,introduction4 ,the sacred formulas here given are selected from a collection of about six hundred1 obtained on the ,cherokee reservation in ,north ,carolina in #ahhg and #ahhh1 and covering every subject pertaining to the daily life and thought of the ,indian1 including medicine1 love1 hunting1 fishing1 war1 self-protection1 destruction of enemies1 witchcraft1 the crops1 the council1 the ball play1 etc41 and1 in fact1 embodying almost the whole of the ancient religion of the ,cherokees4 ,the original manuscripts1 now in the possession of the ,bureau of ,ethnology1 were written by the shamans of the tribe1 for their own use1 in the ,cherokee characters invented by ,sikwa'ya 7,sequoyah7 in #ahba1 and were obtained1 with the explanations1 either from the writers themselves or from their surviving relatives4 ,some of these manuscripts are known to be at least thirty years old1 and many are probably older4 ,the medical formulas of all kinds constitute perhaps one-half of the whole number1 while the love charms come next in number1 closely followed by the songs and prayers used in hunting and fishing4 ,the great number of love charms will doubtless be a surprise to those who have been educated in the old theory that the ,indian is insensible to the attractions of woman4 ,the comparatively small number of war formulas is explained by the fact that the last war in which the ,cherokees1 as a tribe1 were engaged on their own account1 closed with the ,revolutionary period1 so that these things were well nigh forgotten before the invention of the alphabet1 a generation later4 ,the ,cherokees who engaged in the ,creek war and the late ,american civil war fought in the interests of the whites1 and their leaders were subordinated to white officers1 hence there was not the same opportunity for the exercise of shamanistic rites that there would have been had ,indians alone been concerned4 ,the prayers for hunting1 fishing1 and the ball play being in more constant demand1 have been better preserved4 ,these formulas had been handed down orally from a remote antiquity until the early part of the present century1 when the invention of the ,cherokee syllabary enabled the priests of the tribe to put them into writing4 ,the same invention made it possible for their rivals1 the missionaries1 to give to the ,indians the ,bible in their own language1 so that the opposing forces of ,christianity and shamanism alike profited by the genius of ,sikwaya4 ,the pressure of the new civilization was too strong to be withstood1 however1 and though the prophets of the old religion still have much influence with the people1 they are daily losing ground and will soon be without honor in their own country4 ,such an exposition of the aboriginal religion could be obtained from no other tribe in ,north ,america1 for the simple reason that no other tribe has an alphabet of its own in which to record its sacred lore4 ,it is true that the ,crees and ,micmacs of ,canada and the ,tukuth of ,alaska have so-called alphabets or ideographic systems invented for their use by the missionaries1 while1 before the ,spanish conquest1 the ,mayas of ,central ,america were accustomed to note down their hero legends and priestly ceremonials in hieroglyphs graven upon the walls of their temples or painted upon tablets made of the leaves of the maguey4 ,but it seems never to have occurred to the northern tribes that an alphabet coming from a missionary source could be used for any other purpose than the transcription of bibles and catechisms1 while the sacred books of the ,mayas1 with a few exceptions1 have long since met destruction at the hands of fanaticism1 and the modern copies which have come down to the present day are written out from imperfect memory by ,indians who had been educated under ,spanish influences in the language1 alphabet and ideas of the conquerors1 and who1 as is proved by an examination of the contents of the books themselves1 drew from ,european sources a great part of their material4 ,moreover1 the ,maya tablets were so far hieratic as to be understood only by the priests and those who had received a special training in this direction1 and they seem therefore to have been entirely unintelligible to the common people4 ,the ,cherokee alphabet1 on the contrary1 is the invention or adaptation of one of the tribe1 who1 although he borrowed most of the ,roman letters1 in addition to the forty or more characters of his own devising1 knew nothing of their proper use or value1 but reversed them or altered their forms to suit his purpose1 and gave them a name and value determined by himself4 ,this alphabet was at once adopted by the tribe for all purposes for which writing can be used1 including the recording of their shamanistic prayers and ritualistic ceremonies4 ,the formulas here given1 as well as those of the entire collection1 were written out by the shamans themselves--men who adhere to the ancient religion and speak only their native language--in order that their sacred knowledge might be preserved in a systematic manner for their mutual benefit4 ,the language1 the conception1 and the execution are all genuinely ,indian1 and hardly a dozen lines of the hundreds of formulas show a trace of the influence of the white man or his religion4 ,the formulas contained in these manuscripts are not disjointed fragments of a system long since extinct1 but are the revelation of a living faith which still has its priests and devoted adherents1 and it is only necessary to witness a ceremonial ball play1 with its fasting1 its going to water1 and its mystic bead manipulation1 to understand how strong is the hold which the old faith yet has upon the minds even of the younger generation4 ,the numerous archaic and figurative expressions used require the interpretation of the priests1 but1 as before stated1 the alphabet in which they are written is that in daily use among the common people4 ,in all tribes that still retain something of their ancient organization we find this sacred knowledge committed to the keeping of various secret societies1 each of which has its peculiar ritual with regular initiation and degrees of advancement4 ,from this analogy we may reasonably conclude that such was formerly the case with the ,cherokees also1 but by the breaking down of old customs consequent upon their long contact with the whites and the voluntary adoption of a civilized form of government in #ahbg1 all traces of such society organization have long since disappeared1 and at present each priest or shaman is isolated and independent1 sometimes confining himself to a particular specialty1 such as love or medicine1 or even the treatment of two or three diseases1 in other cases broadening his field of operations to include the whole range of mystic knowledge4 ,it frequently happens1 however1 that priests form personal friendships and thus are led to divulge their secrets to each other for their mutual advantage4 ,thus when one shaman meets another who he thinks can probably give him some valuable information1 he says to him1 ,let us sit down together4 ,this is understood by the other to mean1 ,let us tell each other our secrets4 ,should it seem probable that the seeker after knowledge can give as much as he receives1 an agreement is generally arrived at1 the two retire to some convenient spot secure from observation1 and the first party begins by reciting one of his formulas with the explanations4 ,the other then reciprocates with one of his own1 unless it appears that the bargain is apt to prove a losing one1 in which case the conference comes to an abrupt ending4 ,it is sometimes possible to obtain a formula by the payment of a coat1 a quantity of cloth1 or a sum of money4 ,like the ,celtic ,druids of old1 the candidate for the priesthood in former times found it necessary to cultivate a long memory1 as no formula was repeated more than once for his benefit4 ,it was considered that one who failed to remember after the first hearing was not worthy to be accounted a shaman4 ,this task1 however1 was not so difficult as might appear on first thought1 when once the learner understood the theory involved1 as the formulas are all constructed on regular principles1 with constant repetition of the same set of words4 ,the obvious effect of such a regulation was to increase the respect in which this sacred knowledge was held by restricting it to the possession of a chosen few4 ,although the written formulas can be read without difficulty by any ,cherokee educated in his own language1 the shamans take good care that their sacred writings shall not fall into the hands of the laity or of their rivals in occult practices1 and in performing the ceremonies the words used are uttered in such a low tone of voice as to be unintelligible even to the one for whose benefit the formula is repeated4 ,such being the case1 it is in order to explain how the formulas collected were obtained4 ,,how ,,the ,,formulas ,,were ,,obtained4 ,on first visiting the reservation in the summer of #ahhg1 ,i devoted considerable time to collecting plants used by the ,cherokees for food or medicinal purposes1 learning at the same time their ,indian names and the particular uses to which each was applied and the mode of preparation4 ,it soon became evident that the application of the medicine was not the whole1 and in fact was rather the subordinate1 part of the treatment1 which was always accompanied by certain ceremonies and words4 ,from the workers employed at the time no definite idea could be obtained as to the character of these words4 ,one young woman1 indeed1 who had some knowledge of the subject1 volunteered to write the words which she used in her prescriptions1 but failed to do so1 owing chiefly to the opposition of the half-breed shamans1 from whom she had obtained her information4 ,,the ,,swimmer ,,manuscript4 ,some time afterward an acquaintance was formed with a man named ,ayun'in7i or ,swimmer1 who proved to be so intelligent that ,i spent several days with him1 procuring information in regard to myths and old customs4 ,he told a number of stories in very good style1 and finally related the ,origin of the ,bear#a4 ,the bears were formerly a part of the ,cherokee tribe who decided to leave their kindred and go into the forest4 ,their friends followed them and endeavored to induce them to return1 but the ,ani-,tsa'kah7i1 as they were called1 were determined to go4 ,just before parting from their relatives at the edge of the forest1 they turned to them and said1 ,it is better for you that we should go2 but we will teach you songs1 and some day when you are in want of food come out to the woods and sing these songs and we shall appear and give you meat4 ,their friends1 after learning several songs from them1 started back to their homes1 and after proceeding a short distance1 turned around to take one last look1 but saw only a number of bears disappearing in the depths of the forest4 ,the songs which they learned are still sung by the hunter to attract the bears4 ,footnote #a3 ,to appear later with the collection of ,cherokee myths4 ,illustration3 ,,bureau ,,of ,,ethnology ,,seventh ,,annual ,,report ,,pl4 ,,xxv ,,facsimile ,,of ,,gahuni ,,manuscript4 ,formula for ,didunl7eck7i4 7,page #cdi47 ,when ,swimmer had finished the story he was asked if he knew these songs4 ,he replied that he did1 but on being requested to sing one he made some excuse and was silent4 ,after some further efforts the interpreter said it would be useless to press the matter then as there were several other ,indians present1 but that to-morrow we should have him alone with us and could then make another attempt4 ,the next day ,swimmer was told that if he persisted in his refusal it would be necessary to employ some one else1 as it was unfair in him to furnish incomplete information when he was paid to tell all he knew4 ,he replied that he was willing to tell anything in regard to stories and customs1 but that these songs were a part of his secret knowledge and commanded a high price from the hunters1 who sometimes paid as much as #e for a single song1 because you can't kill any bears or deer unless you sing them4 ,he was told that the only object in asking about the songs was to put them on record and preserve them1 so that when he and the half dozen old men of the tribe were dead the world might be aware how much the ,cherokees had known4 ,this appeal to his professional pride proved effectual1 and when he was told that a great many similar songs had been sent to ,washington by medicine men of other tribes1 he promptly declared that he knew as much as any of them1 and that he would give all the information in his possession1 so that others might be able to judge for themselves who knew most4 ,the only conditions he made were that these secret matters should be heard by no one else but the interpreter1 and should not be discussed when other ,indians were present4 ,as soon as the other shamans learned what was going on they endeavored by various means to persuade him to stop talking1 or failing in this1 to damage his reputation by throwing out hints as to his honesty or accuracy of statement4 ,among other objections which they advanced was one which1 however incomprehensible to a white man1 was perfectly intelligible to an ,indian1 viz3 ,that when he had told everything this information would be taken to ,washington and locked up there1 and thus they would be deprived of the knowledge4 ,this objection was one of the most difficult to overcome1 as there was no line of argument with which to oppose it4 ,these reports worried ,swimmer1 who was extremely sensitive in regard to his reputation1 and he became restive under the insinuations of his rivals4 ,finally on coming to work one day he produced a book from under his ragged coat as he entered the house1 and said proudly3 ,look at that and now see if ,i don't know something4 ,it was a small day-book of about #bdj pages1 procured originally from a white man1 and was about half filled with writing in the ,cherokee characters4 ,a brief examination disclosed the fact that it contained just those matters that had proved so difficult to procure4 ,here were prayers1 songs1 and prescriptions for the cure of all kinds of diseases--for chills1 rheumatism1 frostbites1 wounds1 bad dreams1 and witchery2 love charms1 to gain the affections of a woman or to cause her to hate a detested rival2 fishing charms1 hunting charms--including the songs without which none could ever hope to kill any game2 prayers to make the corn grow1 to frighten away storms1 and to drive off witches2 prayers for long life1 for safety among strangers1 for acquiring influence in council and success in the ball play4 ,there were prayers to the ,long ,man1 the ,ancient ,white1 the ,great ,whirlwind1 the ,yellow ,rattlesnake1 and to a hundred other gods of the ,cherokee pantheon4 ,it was in fact an ,indian ritual and pharmacopoeia4 ,after recovering in a measure from the astonishment produced by this discovery ,i inquired whether other shamans had such books4 ,yes1 said ,swimmer1 we all have them4 ,here then was a clew to follow up4 ,a bargain was made by which he was to have another blank book into which to copy the formulas1 after which the original was bought4 ,it is now deposited in the library of the ,bureau of ,ethnology4 ,the remainder of the time until the return was occupied in getting an understanding of the contents of the book4 ,,the ,,gatigwanasti ,,manuscript4 ,further inquiry elicited the names of several others who might be supposed to have such papers4 ,before leaving a visit was paid to one of these1 a young man named ,wilnoti1 whose father1 ,gatigwanasti1 had been during his lifetime a prominent shaman1 regarded as a man of superior intelligence4 ,wilnoti1 who is a professing ,christian1 said that his father had had such papers1 and after some explanation from the chief he consented to show them4 ,he produced a box containing a lot of miscellaneous papers1 testaments1 and hymnbooks1 all in the ,cherokee alphabet4 ,among them was his father's chief treasure1 a manuscript book containing #abb pages of foolscap size1 completely filled with formulas of the same kind as those contained in ,swimmer's book4 ,there were also a large number of loose sheets1 making in all nearly #bjj foolscap pages of sacred formulas4 ,on offering to buy the papers1 he replied that he wanted to keep them in order to learn and practice these things himself--thus showing how thin was the veneer of ,christianity1 in his case at least4 ,on representing to him that in a few years the new conditions would render such knowledge valueless with the younger generation1 and that even if he retained the papers he would need some one else to explain them to him1 he again refused1 saying that they might fall into the hands of ,swimmer1 who1 he was determined1 should never see his father's papers4 ,thus the negotiations came to an end for the time4 ,illustration3 ,,bureau ,,of ,,ethnology ,,seventh ,,annual ,,report ,,pl4 ,,xxvi ,,facsimile ,,of ,,swimmer ,,manuscript4 ,formula for ,dalani ',unnagei 7,page #cfd47 ,on returning to the reservation in ,july1 #ahhh1 another effort was made to get possession of the ,gatigwanasti manuscripts and any others of the same kind which could be procured4 ,by this time the ,indians had had several months to talk over the matter1 and the idea had gradually dawned upon them that instead of taking their knowledge away from them and locking it up in a box1 the intention was to preserve it to the world and pay them for it at the same time4 ,in addition the writer took every opportunity to impress upon them the fact that he was acquainted with the secret knowledge of other tribes and perhaps could give them as much as they gave4 ,it was now much easier to approach them1 and on again visiting ,wilnoti1 in company with the interpreter1 who explained the matter fully to him1 he finally consented to lend the papers for a time1 with the same condition that neither ,swimmer nor anyone else but the chief and interpreter should see them1 but he still refused to sell them4 ,however1 this allowed the use of the papers1 and after repeated efforts during a period of several weeks1 the matter ended in the purchase of the papers outright1 with unreserved permission to show them for copying or explanation to anybody who might be selected4 ,wilnoti was not of a mercenary disposition1 and after the first negotiations the chief difficulty was to overcome his objection to parting with his father's handwriting1 but it was an essential point to get the originals1 and he was allowed to copy some of the more important formulas1 as he found it utterly out of the question to copy the whole4 ,these papers of ,gatigwanasti are the most valuable of the whole1 and amount to fully one-half the entire collection1 about fifty pages consisting of love charms4 ,the formulas are beautifully written in bold ,cherokee characters1 and the directions and headings are generally explicit1 bearing out the universal testimony that he was a man of unusual intelligence and ability1 characteristics inherited by his son1 who1 although a young man and speaking no ,english1 is one of the most progressive and thoroughly reliable men of the band4 ,,the ,,gahuni ,,manuscript4 ,the next book procured was obtained from a woman named ,ayasta1 ,the ,spoiler1 and had been written by her husband1 ,gahuni1 who died about #cj years ago4 ,the matter was not difficult to arrange1 as she had already been employed on several occasions1 so that she understood the purpose of the work1 besides which her son had been regularly engaged to copy and classify the manuscripts already procured4 ,the book was claimed as common property by ,ayasta and her three sons1 and negotiations had to be carried on with each one1 although in this instance the cash amount involved was only half a dollar1 in addition to another book into which to copy some family records and personal memoranda4 ,the book contains only eight formulas1 but these are of a character altogether unique1 the directions especially throwing a curious light on ,indian beliefs4 ,there had been several other formulas of the class called ,y'u'nw7eh7i1 to cause hatred between man and wife1 but these had been torn out and destroyed by ,ayasta on the advice of an old shaman1 in order that her sons might never learn them4 ,in referring to the matter she spoke in a whisper1 and it was evident enough that she had full faith in the deadly power of these spells4 ,in addition to the formulas the book contains about twenty pages of ,scripture extracts in the same handwriting1 for ,gahuni1 like several others of their shamans1 combined the professions of ,indian conjurer and ,methodist preacher4 ,after his death the book fell into the hands of the younger members of the family1 who filled it with miscellaneous writings and scribblings4 ,among other things there are about seventy pages of what was intended to be a ,cherokee-,english pronouncing dictionary1 probably written by the youngest son1 already mentioned1 who has attended school1 and who served for some time as copyist on the formulas4 ,this curious ,indian production1 of which only a few columns are filled out1 consists of a list of simple ,english words and phrases1 written in ordinary ,english script1 followed by ,cherokee characters intended to give the approximate pronunciation1 together with the corresponding word in the ,cherokee language and characters4 ,as the language lacks a number of sounds which are of frequent occurrence in ,english1 the attempts to indicate the pronunciation sometimes give amusing results4 ,thus we find3 ,fox 7,english script72 kwagis7i' 7,cherokee characters72 ts_/ulu' 7,cherokee characters74 ,as the ,cherokee language lacks the labial f and has no compound sound equivalent to our x1 kwagis7i' is as near as the ,cherokee speaker can come to pronouncing our word fox4 ,in the same way bet becomes w7et7i1 and sheep is s_/ikw7i1 while if he has no dog appears in the disguise of ikw7i has7i na da'ga4 ,,the ,,in,a,,li ,,manuscript4 ,in the course of further inquiries in regard to the whereabouts of other manuscripts of this kind we heard a great deal about ,ina'l7i1 or ,black ,fox1 who had died a few years before at an advanced age1 and who was universally admitted to have been one of their most able men and the most prominent literary character among them1 for from what has been said it must be sufficiently evident that the ,cherokees have their native literature and literary men4 ,like those already mentioned1 he was a full-blood ,cherokee1 speaking no ,english1 and in the course of a long lifetime he had filled almost every position of honor among his people1 including those of councilor1 keeper of the townhouse records1 ,sunday-school leader1 conjurer1 officer in the ,confederate service1 and ,methodist preacher1 at last dying1 as he was born1 in the ancient faith of his forefathers4 ,illustration3 ,,bureau ,,of ,,ethnology ,,seventh ,,annual ,,report ,,pl4 ,,xxvii ,,facsimile ,,of ,,gatigwanasti ,,manuscript4 ,yugwilu' formula4 7,page #cge47 ,on inquiring of his daughter she stated that her father had left a great many papers1 most of which were still in her possession1 and on receiving from the interpreter an explanation of our purpose she readily gave permission to examine and make selections from them on condition that the matter should be kept secret from outsiders4 ,a day was appointed for visiting her1 and on arriving we found her living in a comfortable log house1 built by ,inal7i himself1 with her children and an ancient female relative1 a decrepit old woman with snow-white hair and vacant countenance4 ,this was the oldest woman of the tribe1 and though now so feeble and childish1 she had been a veritable savage in her young days1 having carried a scalp in the scalp dance in the ,creek war #ge years before4 ,having placed chairs for us in the shade ,inal7i's daughter brought out a small box filled with papers of various kinds1 both ,cherokee and ,english4 ,the work of examining these was a tedious business1 as each paper had to be opened out and enough of it read to get the general drift of the contents1 after which the several classes were arranged in separate piles4 ,while in the midst of this work she brought out another box nearly as large as a small trunk1 and on setting it down there was revealed to the astonished gaze such a mass of material as it had not seemed possible could exist in the entire tribe4 ,in addition to papers of the sort already mentioned there were a number of letters in ,english from various officials and religious organizations1 and addressed to ,enola1 to ,rev4 ,black ,fox1 and to ,black ,fox1 ,esq1 with a large number of war letters written to him by ,cherokees who had enlisted in the ,confederate service4 ,these latter are all written in the ,cherokee characters1 in the usual gossipy style common among friends1 and several of them contain important historic material in regard to the movements of the two armies in ,east ,tennessee4 ,among other things was found his certificate as a ,methodist preacher1 dated in #ahdh4 ,know all men by these presents that ,black ,fox 7,cherokee7 is hereby authorized to exercise his ,gifts and ,graces as a local preacher in ,m4,e4 ,church ,south44 ,there was found a manuscript book in ,inal7i's handwriting containing the records of the old council of ,wolftown1 of which he had been secretary for several years down to the beginning of the war4 ,this also contains some valuable materials4 ,there were also a number of miscellaneous books1 papers1 and pictures1 together with various trinkets and a number of conjuring stones4 ,in fact the box was a regular curiosity shop1 and it was with a feeling akin1 to despair that we viewed the piles of manuscript which had to be waded through and classified4 ,there was a day's hard work ahead1 and it was already past noon2 but the woman was not done yet1 and after rummaging about inside the house for a while longer she appeared with another armful of papers1 which she emptied on top of the others4 ,this was the last straw2 and finding it impossible to examine in detail such a mass of material we contented ourselves with picking out the sacred formulas and the two manuscript books containing the town-house records and scriptural quotations and departed4 ,the daughter of ,black ,fox agreed to fetch down the other papers in a few days for further examination at our leisure2 and she kept her promise1 bringing with her at the same time a number of additional formulas which she had not been able to obtain before4 ,a large number of letters and other papers were selected from the miscellaneous lot1 and these1 with the others obtained from her1 are now deposited also with the ,bureau of ,ethnology4 ,among other things found at this house were several beads of the old shell wampum1 of whose use the ,cherokees have now lost even the recollection4 ,she knew only that they were very old and different from the common beads1 but she prized them as talismans1 and firmly refused to part with them4 ,,other ,,manuscripts4 ,subsequently a few formulas were obtained from an old shaman named ,tsiskwa or ,bird1 but they were so carelessly written as to be almost worthless1 and the old man who wrote them1 being then on his dying bed1 was unable to give much help in the matter4 ,however1 as he was anxious to tell what he knew an attempt was made to take down some formulas from his dictation4 ,a few more were obtained in this way but the results were not satisfactory and the experiment was abandoned4 ,about the same time ,awani'ta or ,young ,deer1 one of their best herb doctors1 was engaged to collect the various plants used in medicine and describe their uses4 ,while thus employed he wrote in a book furnished him for the purpose a number of formulas used by him in his practice1 giving at the same time a verbal explanation of the theory and ceremonies4 ,among these was one for protection in battle1 which had been used by himself and a number of other ,cherokees in the late war4 ,another doctor named ,takwati'h7i or ,catawba ,killer1 was afterward employed on the same work and furnished some additional formulas which he had had his son write down from his dictation1 he himself being unable to write4 ,his knowledge was limited to the practice of a few specialties1 but in regard to these his information was detailed and accurate4 ,there was one for bleeding with the cupping horn4 ,all these formulas obtained from ,tsiskwa1 ,a'wanita1 and ,takwtihi are now in possession of the ,bureau4 ,,the ,,kan,a,,heta ,,ani-,,tsalagi ,,eti4 ,among the papers thus obtained was a large number which for various reasons it was found difficult to handle or file for preservation4 ,many of them had been written so long ago that the ink had almost faded from the paper2 others were written with lead pencil1 so that in handling them the characters soon became blurred and almost illegible2 a great many were written on scraps of paper of all shapes and sizes2 and others again were full of omissions and doublets1 due to the carelessness of the writer1 while many consisted simply of the prayer1 with nothing in the nature of a heading or prescription to show its purpose4 ,under the circumstances it was deemed expedient to have a number of these formulas copied in more enduring form4 ,for this purpose it was decided to engage the services of ,ayasta's youngest son1 an intelligent young man about nineteen years of age1 who had attended school long enough to obtain a fair acquaintance with ,english in addition to his intimate knowledge of ,cherokee4 ,he was also gifted with a ready comprehension1 and from his mother and uncle ,tsiskwa had acquired some familiarity with many of the archaic expressions used in the sacred formulas4 ,he was commonly known as ,will ,west1 but signed himself ,w4,w4 ,long1 ,long being the translation of his father's name1 ,gunahi'ta4 ,after being instructed as to how the work should be done with reference to paragraphing1 heading1 etc41 he was furnished a blank book of two hundred pages into which to copy such formulas as it seemed desirable to duplicate4 ,he readily grasped the idea and in the course of about a month1 working always under the writer's personal supervision1 succeeded in completely filling the book according to the plan outlined4 ,in addition to the duplicate formulas he wrote down a number of dance and drinking songs1 obtained originally from ,ayun'in7i1 with about thirty miscellaneous formulas obtained from various sources4 ,the book thus prepared is modeled on the plan of an ordinary book1 with headings1 table of contents1 and even with an illuminated title page devised by the aid of the interpreter according to the regular ,cherokee idiomatic form1 and is altogether a unique specimen of ,indian literary art4 ,it contains in all two hundred and fifty-eight formulas and songs1 which of course are native aboriginal productions1 although the mechanical arrangement was performed under the direction of a white man4 ,this book also1 under its ,cherokee title1 ,kanahe'ta ,ani-,tsa'lag7i ,e't7i or ,ancient ,cherokee ,formulas1 is now in the library of the ,bureau4 ,there is still a considerable quantity of such manuscript in the hands of one or two shamans with whom there was no chance for negotiating1 but an effort will be made to obtain possession of these on some future visit1 should opportunity present4 ,those now in the ,bureau library comprised by far the greater portion of the whole quantity held by the ,indians1 and as only a small portion of this was copied by the owners it can not be duplicated by any future collector4 ,,character ,,of ,,the ,,formulas--,,the ,,cherokee ,,religion4 ,it is impossible to overestimate the ethnologic importance of the materials thus obtained4 ,they are invaluable as the genuine production of the ,indian mind1 setting forth in the clearest light the state of the aboriginal religion before its contamination by contact with the whites4 ,to the psychologist and the student of myths they are equally precious4 ,in regard to their linguistic value we may quote the language of ,brinton1 speaking of the sacred books of the ,mayas1 already referred to3 ,another value they have1444 and it is one which will be properly appreciated by any student of languages4 ,they are1 by common consent of all competent authorities1 the genuine productions of native minds1 cast in the idiomatic forms of the native tongue by those born to its use4 ,no matter how fluent a foreigner becomes in a language not his own1 he can never use it as does one who has been familiar with it from childhood4 ,this general maxim is tenfold true when we apply it to a ,european learning an ,american language4 ,the flow of thought1 as exhibited in these two linguistic families1 is in such different directions that no amount of practice can render one equally accurate in both4 ,hence the importance of studying a tongue as it is employed by natives2 and hence the very high estimate ,i place on these ,books of ,chilan ,balam as linguistic material--an estimate much increased by the great rarity of independent compositions in their own tongues by members of the native races of this continent4#b ,footnote #b3 ,brinton1 ,d4,g43 ,the books of ,chilan ,balam #aj1 ,philadelphia1 n4d41 7#ahhb74 ,the same author1 in speaking of the internal evidences of authenticity contained in the ,popol ,vuh1 the sacred book of the ,kich_/es1 uses the following words1 which apply equally well to these ,cherokee formulas3 ,to one familiar with native ,american myths1 this one bears undeniable marks of its aboriginal origin4 ,its frequent puerilities and inanities1 its generally low and coarse range of thought and expression1 its occasional loftiness of both1 its strange metaphors and the prominence of strictly heathen names and potencies1 bring it into unmistakable relationship to the true native myth4#c ,footnote #c3 ,brinton1 ,d4,g43 ,names of the ,gods in the ,kich_/e ,myths1 in ,proc4 ,am4 ,philos4 ,soc41 ,philadelphia1 #ahha1 vol4 #ai1 p4 #fac4 ,these formulas furnish a complete refutation of the assertion so frequently made by ignorant and prejudiced writers that the ,indian had no religion excepting what they are pleased to call the meaning less mummeries of the medicine man4 ,this is the very reverse of the truth4 ,the ,indian is essentially religious and contemplative1 and it might almost be said that every act of his life is regulated and determined by his religious belief4 ,it matters not that some may call this superstition4 ,the difference is only relative4 ,the religion of to-day has developed from the cruder superstitions of yesterday1 and ,christianity itself is but an outgrowth and enlargement of the beliefs and ceremonies which have been preserved by the ,indian in their more ancient form4 ,when we are willing to admit that the ,indian has a religion which he holds sacred1 even though it be different from our own1 we can then admire the consistency of the theory1 the particularity of the ceremonial and the beauty of the expression4 ,so far from being a jumble of crudities1 there is a wonderful completeness about the whole system which is not surpassed even by the ceremonial religions of the ,east4 ,it is evident from a study of these formulas that the ,cherokee ,indian was a polytheist and that the spirit world was to him only a shadowy counterpart of this4 ,all his prayers were for temporal and tangible blessings--for health1 for long life1 for success in the chase1 in fishing1 in war and in love1 for good crops1 for protection and for revenge4 ,he had no ,great ,spirit1 no happy hunting ground1 no heaven1 no hell1 and consequently death had for him no terrors and he awaited the inevitable end with no anxiety as to the future4 ,he was careful not to violate the rights of his tribesman or to do injury to his feelings1 but there is nothing to show that he had any idea whatever of what is called morality in the abstract4 ,as the medical formulas are first in number and importance it may be well1 for the better understanding of the theory involved1 to give the ,cherokee account of ,,the ,,origin ,,of ,,disease ,,and ,,medicine4 ,in the old days quadrupeds1 birds1 fishes1 and insects could all talk1 and they and the human race lived together in peace and friendship4 ,but as time went on the people increased so rapidly that their settlements spread over the whole earth and the poor animals found themselves beginning to be cramped for room4 ,this was bad enough1 but to add to their misfortunes man invented bows1 knives1 blowguns1 spears1 and hooks1 and began to slaughter the larger animals1 birds and fishes for the sake of their flesh or their skins1 while the smaller creatures1 such as the frogs and worms1 were crushed and trodden upon without mercy1 out of pure carelessness or contempt4 ,in this state of affairs the animals resolved to consult upon measures for their common safety4 ,the bears were the first to meet in council in their townhouse in ,kuwa'h7i1 the ,mulberry ,place1#d and the old ,white ,bear chief presided4 ,after each in turn had made complaint against the way in which man killed their friends1 devoured their flesh and used their skins for his own adornment1 it was unanimously decided to begin war at once against the human race4 ,some one asked what weapons man used to accomplish their destruction4 ,bows and arrows1 of course1 cried all the bears in chorus4 ,and what are they made of8 was the next question4 ,the bow of wood and the string of our own entrails1 replied one of the bears4 ,it was then proposed that they make a bow and some arrows and see if they could not turn man's weapons against himself4 ,so one bear got a nice piece of locust wood and another sacrificed himself for the good of the rest in order to furnish a piece of his entrails for the string4 ,but when everything was ready and the first bear stepped up to make the trial it was found that in letting the arrow fly after drawing back the bow1 his long claws caught the string and spoiled the shot4 ,this was annoying1 but another suggested that he could overcome the difficulty by cutting his claws1 which was accordingly done1 and on a second trial it was found that the arrow went straight to the mark4 ,but here the chief1 the old ,white ,bear1 interposed and said that it was necessary that they should have long claws in order to be able to climb trees4 ,one of us has already died to furnish the bowstring1 and if we now cut off our claws we shall all have to starve together4 ,it is better to trust to the teeth and claws which nature has given us1 for it is evident that man's weapons were not intended for us4 ,footnote #d3 ,one of the ,high peaks of the ,smoky ,mountains1 on the ,tennessee line1 near ,clingman's ,dome4 ,no one could suggest any better plan1 so the old chief dismissed the council and the bears dispersed to their forest haunts without having concerted any means for preventing the increase of the human race4 ,had the result of the council been otherwise1 we should now be at war with the bears1 but as it is the hunter does not even ask the bear's pardon when he kills one4 ,the deer next held a council under their chief1 the ,little ,deer1 and after some deliberation resolved to inflict rheumatism upon every hunter who should kill one of their number1 unless he took care to ask their pardon for the offense4 ,they sent notice of their decision to the nearest settlement of ,indians and told them at the same time how to make propitiation when necessity forced them to kill one of the deer tribe4 ,now1 whenever the hunter brings down a deer1 the ,little ,deer1 who is swift as the wind and can not be wounded1 runs quickly up to the spot and bending over the blood stains asks the spirit of the deer if it has heard the prayer of the hunter for pardon4 ,if the reply be ,yes all is well and the ,little ,deer goes on his way1 but if the reply be in the negative he follows on the trail of the hunter1 guided by the drops of blood on the ground1 until he arrives at the cabin in the settlement1 when the ,little ,deer enters invisibly and strikes the neglectful hunter with rheumatism1 so that he is rendered on the instant a helpless cripple4 ,no hunter who has regard for his health ever fails to ask pardon of the deer for killing it1 although some who have not learned the proper formula may attempt to turn aside the ,little ,deer from his pursuit by building a fire behind them in the trail4 ,next came the fishes and reptiles1 who had their own grievances against humanity4 ,they held a joint council and determined to make their victims dream of snakes twining about them in slimy folds and blowing their fetid breath in their faces1 or to make them dream of eating raw or decaying fish1 so that they would lose appetite1 sicken1 and die4 ,thus it is that snake and fish dreams are accounted for4 ,finally the birds1 insects1 and smaller animals came together for a like purpose1 and the ,grubworm presided over the deliberations4 ,it was decided that each in turn should express an opinion and then vote on the question as to whether or not man should be deemed guilty4 ,seven votes were to be sufficient to condemn him4 ,one after another denounced man's cruelty and injustice toward the other animals and voted in favor of his death4 ,the ,frog 7wala's7i7 spoke first and said3 ,we must do something to check the increase of the race or people will become so numerous that we shall be crowded from off the earth4 ,see how man has kicked me about because ,i'm ugly1 as he says1 until my back is covered with sores2 and here he showed the spots on his skin4 ,next came the ,bird 7tsi'skwa2 no particular species is indicated71 who condemned man because he burns my feet off1 alluding to the way in which the hunter barbecues birds by impaling them on a stick set over the fire1 so that their feathers and tender feet are singed and burned4 ,others followed in the same strain4 ,the ,ground ,squirrel alone ventured to say a word in behalf of man1 who seldom hurt him because he was so small2 but this so enraged the others that they fell upon the ,ground ,squirrel and tore him with their teeth and claws1 and the stripes remain on his back to this day4 ,the assembly then began to devise and name various diseases1 one after another1 and had not their invention finally failed them not one of the human race would have been able to survive4 ,the ,grubworm in his place of honor hailed each new malady with delight1 until at last they had reached the end of the list1 when some one suggested that it be arranged so that menstruation should sometimes prove fatal to woman4 ,on this he rose up in his place and cried3 ,wata'n ,thanks6 ,i'm glad some of them will die1 for they are getting so thick that they tread on me4 ,he fairly shook with joy at the thought1 so that he fell over backward and could not get on his feet again1 but had to wriggle off on his back1 as the ,grubworm has done ever since4 ,when the plants1 who were friendly to man1 heard what had been done by the animals1 they determined to defeat their evil designs4 ,each tree1 shrub1 and herb1 down1 even to the grasses and mosses1 agreed to furnish a remedy for some one of the diseases named1 and each said3 ,i shall appear to help man when he calls upon me in his need4 ,thus did medicine originate1 and the plants1 every one of which has its use if we only knew it1 furnish the antidote to counteract the evil wrought by the revengeful animals4 ,when the doctor is in doubt what treatment to apply for the relief of a patient1 the spirit of the plant suggests to him the proper remedy4 ,,theory ,,of ,,disease--,,animals1 ,,ghosts1 ,,witches4 ,such is the belief upon which their medical practice is based1 and whatever we may think of the theory it must be admitted that the practice is consistent in all its details with the views set forth in the myth4 ,like most primitive people the ,cherokees believe that disease and death are not natural1 but are due to the evil influence of animal spirits1 ghosts1 or witches4 ,haywood1 writing in #ahbc1 states on the authority of two intelligent residents of the ,cherokee nation3 ,in ancient times the ,cherokees had no conception of anyone dying a natural death4 ,they universally ascribed the death of those who perished by disease to the intervention or agency of evil spirits and witches and conjurers who had connection with the ,shina 7,anisgi'na7 or evil spirits4444 ,a person dying by disease and charging his death to have been procured by means of witchcraft or spirits1 by any other person1 consigns that person to inevitable death4 ,they profess to believe that their conjurations have no effect upon white men4#e ,footnote #e3 ,haywood1 ,john3 ,natural and ,aboriginal ,history of ,east ,tennessee1 #bfg-h1 ,nashville1 #ahbc4 ,on the authority of one of the same informants1 he also mentions the veneration which their physicians have for the numbers four and seven1 who say that after man was placed upon the earth four and seven nights were instituted for the cure of diseases in the human body and the seventh night as the limit for female impurity4#f ,footnote #f3 ,ibid41 p4 #bha4 ,viewed from a scientific standpoint1 their theory and diagnosis are entirely wrong1 and consequently we can hardly expect their therapeutic system to be correct4 ,as the learned ,doctor ,berendt states1 after an exhaustive study of the medical books of the ,mayas1 the scientific value of their remedies is next to nothing4 ,it must be admitted that many of the plants used in their medical practice possess real curative properties1 but it is equally true that many others held in as high estimation are inert4 ,it seems probable that in the beginning the various herbs and other plants were regarded as so many fetiches and were selected from some fancied connection with the disease animal1 according to the idea known to modern folklorists as the doctrine of signatures4 ,thus at the present day the doctor puts into the decoction intended as a vermifuge some of the red fleshy stalks of the common purslane or chickweed 7,portulaca oleracea71 because these stalks somewhat resemble worms and consequently must have some occult influence over worms4 ,here the chickweed is a fetich precisely as is the flint arrow head which is put into the same decoction1 in order that in the same mysterious manner its sharp cutting qualities may be communicated to the liquid and enable it to cut the worms into pieces4 ,in like manner1 biliousness is called by the ,cherokees dala'n7i or yellow1 because the most apparent symptom of the disease is the vomiting by the patient of the yellow bile1 and hence the doctor selects for the decoction four different herbs1 each of which is also called dalan7i1 because of the color of the root1 stalk1 or flower4 ,the same idea is carried out in the tabu which generally accompanies the treatment4 ,thus a scrofulous patient must abstain from eating the meat of a turkey1 because the fleshy dewlap which depends from its throat somewhat resembles an inflamed scrofulous eruption4 ,on killing a deer the hunter always makes an incision in the hind quarter and removes the hamstring1 because this tendon1 when severed1 draws up into the flesh2 ergo1 any one who should unfortunately partake of the hamstring would find his limbs draw up in the same manner4 ,there can be no doubt that in course of time a haphazard use of plants would naturally lead to the discovery that certain herbs are efficacious in certain combinations of symptoms4 ,these plants would thus come into more frequent use and finally would obtain general recognition in the ,indian materia medica4 ,by such a process of evolution an empiric system of medicine has grown up among the ,cherokees1 by which they are able to treat some classes of ailments with some degree of success1 although without any intelligent idea of the process involved4 ,it must be remembered that our own medical system has its remote origin in the same mythic conception of disease1 and that within two hundred years judicial courts have condemned women to be burned to death for producing sickness by spells and incantations1 while even at the present day our faith-cure professors reap their richest harvest among people commonly supposed to belong to the intelligent classes4 ,in the treatment of wounds the ,cherokee doctors exhibit a considerable degree of skill1 but as far as any internal ailment is concerned the average farmer's wife is worth all the doctors in the whole tribe4 ,the faith of the patient has much to do with his recovery1 for the ,indian has the same implicit confidence in the shaman that a child has in a more intelligent physician4 ,the ceremonies and prayers are well calculated to inspire this feeling1 and the effect thus produced upon the mind of the sick man undoubtedly reacts favorably upon his physical organization4 ,the following list of twenty plants used in ,cherokee practice will give a better idea of the extent of their medical knowledge than could be conveyed by a lengthy dissertation4 ,the names are given in the order in which they occur in the botanic notebook filled on the reservation1 excluding names of food plants and species not identified1 so that no attempt has been made to select in accordance with a preconceived theory4 ,following the name of each plant are given its uses as described by the ,indian doctors1 together with its properties as set forth in the ,united ,states ,dispensatory1 one of the leading pharmacopoeias in use in this country4#g ,for the benefit of those not versed in medical phraseology it may be stated that aperient1 cathartic1 and deobstruent are terms applied to medicines intended to open or purge the bowels1 a diuretic has the property of exciting the flow of urine1 a diaphoretic excites perspiration1 and a demulcent protects or soothes irritated tissues1 while haemoptysis denotes a peculiar variety of blood-spitting and aphthous is an adjective applied to ulcerations in the mouth4 ,footnote #g3 ,wood1 ,t4,b41 and ,bache1 ,f43 ,dispensatory of the ,united ,states of ,america1 #adth ed41 ,philadelphia1 #ahgg4 ,,selected ,,list ,,of ,,plants ,,used4 #a4 ,,unaste',,tstiy,uvery small root--,aristolochia serpentaria--,virginia or black snakeroot3 ,decoction of root blown upon patient for fever and feverish headache1 and drunk for coughs2 root chewed and spit upon wound to cure snake bites2 bruised root placed in hollow tooth for toothache1 and held against nose made sore by constant blowing in colds4 ,dispensatory3 ,a stimulant tonic1 acting also as a diaphoretic or diuretic1 according to the mode of its application2 99 99 99 also been highly recommended in intermittent fevers1 and though itself generally inadequate to the cure often proves serviceable as an adjunct to ,peruvian bark or sulphate of quinia4 ,also used for typhous diseases1 in dyspepsia1 as a gargle for sore throat1 as a mild stimulant in typhoid fevers1 and to promote eruptions4 ,the genus derives its scientific name from its supposed efficacy in promoting menstrual discharge1 and some species have acquired the reputation of antidotes for the bites of serpents4 #b4 ,,unistil',un,,ist,i#hthey stick on--,cynoglossum ,morrisoni--,beggar lice3 ,decoction of root or top drunk for kidney troubles2 bruised root used with bear oil as an ointment for cancer2 forgetful persons drink a decoction of this plant1 and probably also of other similar bur plants1 from an idea that the sticking qualities of the burs will thus be imparted to the memory4 ,from a similar connection of ideas the root is also used in the preparation of love charms4 ,dispensatory3 ,not named4 ,c4 officinale has been used as a demulcent and sedative in coughs1 catarrh1 spitting of blood1 dysentery1 and diarrhea1 and has been also applied externally in burns1 ulcers1 scrofulous tumors and goiter4 ,footnote #h3 ,the ,cherokee plant names here given are generic names1 which are the names commonly used4 ,in many cases the same name is applied to several species and it is only when it is necessary to distinguish between them that the ,indians use what might be called specific names4 ,even then the descriptive term used serves to distinguish only the particular plants under discussion and the introduction of another variety bearing the same generic name would necessitate a new classification of species on a different basis1 while hardly any two individuals would classify the species by the same characteristics4 #c4 ,un,,nag_/,e,iblack--,cassia ,marilandica--,wild senna3 ,root bruised and moistened with water for poulticing sores2 decoction drunk for fever and for a disease also called unnage'i1 or black 7same name as plant71 in which the hands and eye sockets are said to turn black2 also for a disease described as similar to unnagei1 but more dangerous1 in which the eye sockets become black1 while black spots appear on the arms1 legs1 and over the ribs on one side of the body1 accompanied by partial paralysis1 and resulting in death should the black spots appear also on the other side4 ,dispensatory3 ,described as an efficient and safe cathartic1 99 99 99 most conveniently given in the form of infusion4 #d4 ,k,a,,sd'_/,u,,tasimulating ashes1 so called on account of the appearance of the leaves--,gnaphalium decurrens--,life everlasting3 ,decoction drunk for colds2 also used in the sweat bath for various diseases and considered one of their most valuable medical plants4 ,dispensatory3 ,not named4 ,decoctions of two other species of this genus are mentioned as used by country people for chest and bowel diseases1 and for hemorrhages1 bruises1 ulcers1 etc41 although probably possessing little medicinal virtue4 #e4 ,,altsa',,stia wreath for the head--,vicia ,caroliniana--,vetch3 ,decoction drunk for dyspepsia and pains in the back1 and rubbed on stomach for cramp2 also rubbed on ball-players after scratching1 to render their muscles tough1 and used in the same way after scratching in the disease referred to under unnagei1 in which one side becomes black in spots1 with partial paralysis2 also used in same manner in decoction with ,kasduta for rheumatism2 considered one of their most valuable medicinal herbs4 ,dispensatory3 ,not named4 #f4 ,,distai',y7,ithey 7the roots7 are tough--,tephrosia ,virginiana--,catgut1 ,turkey ,pea1 ,goat's ,rue1 or ,devil's ,shoestrings3 ,decoction drunk for lassitude4 ,women wash their hair in decoction of its roots to prevent its breaking or falling out1 because these roots are very tough and hard to break2 from the same idea ball-players rub the decoction on their limbs after scratching1 to toughen them4 ,dispensatory3 ,described as a cathartic with roots tonic and aperient4 #g4 ,u',,ga-,,atasgi',,sk7,ithe pus oozes out--,euphorbia hypericifolia--,milkweed3 ,juice rubbed on for skin eruptions1 especially on children's heads2 also used as a purgative2 decoction drunk for gonorrhoea and similar diseases in both sexes1 and held in high estimation for this purpose2 juice used as an ointment for sores and for sore nipples1 and in connection with other herbs for cancer4 ,dispensatory3 ,the juice of all of the genus has the property of powerfully irritating the skin when applied to it1 while nearly all are powerful emetics and cathartics4 ,this species has been highly commended as a remedy in dysentery after due depletion1 diarrhea1 menorrhagia1 and leucorrhea4 #h4 ,g,u',n7,i,,gwal7,i',,sk7,i,it becomes discolored when bruised--,scutellaria lateriflora--,skullcap4 ,the name refers to the red juice which comes out of the stalk when bruised or chewed4 ,a decoction of the four varieties of ,gunigwal7i'sk7i--,s4 lateriflora1 ,s4 pilosa1 ,hypericum corymbosum1 and ,stylosanthes elatior--is drunk to promote menstruation1 and the same decoction is also drunk and used as a wash to counteract the ill effects of eating food prepared by a woman in the menstrual condition1 or when such a woman by chance comes into a sick room or a house under the tabu2 also drunk for diarrhea and used with other herbs in decoction for breast pains4 ,dispensatory3 ,this plant produces no very obvious effects1 but some doctors regard it as possessed of nervine1 antispasmodic and tonic properties4 ,none of the other three species are named4 #i4 ,k,a',,ga ,,sk,u'n,,tag7,icrow shin--,adiantum pedatum--,maidenhair ,fern3 ,used either in decoction or poultice for rheumatism and chills1 generally in connection with some other fern4 ,the doctors explain that the fronds of the different varieties of fern are curled up in the young plant1 but unroll and straighten out as it grows1 and consequently a decoction of ferns causes the contracted muscles of the rheumatic patient to unbend and straighten out in like manner4 ,it is also used in decoction for fever4 ,dispensatory3 ,the leaves have been supposed to be useful in chronic catarrh and other pectoral affections4 #aj4 ,,anda',,nkalagi',,sk7,iit removes things from the gums--,geranium maculatum--,wild ,alum1 ,cranesbill3 ,used in decoction with ,yanu ,unihye'st7i 7,vitis cordifolia7 to wash the mouths of children in thrush2 also used alone for the same purpose by blowing the chewed fiber into the mouth4 ,dispensatory3 ,one of our best indigenous astringents4 99 99 99 ,diarrhea1 chronic dysentery1 cholora infantum in the latter stages1 and the various hemorrhages are the forms of disease in which it is most commonly used4 ,also valuable as an application to indolent ulcers1 an injection in gleet and leucorrhea1 a gargle in relaxation of the uvula and aphthous ulcerations of the throat4 ,the other plant sometimes used with it is not mentioned4 #aa4 ,u'n,l7,e ,,uk7,i',,lt7,ithe locust frequents it--,gillenia trifoliata--,indian ,physic4 ,two doctors state that it is good as a tea for bowel complaints1 with fever and yellow vomit2 but another says that it is poisonous and that no decoction is ever drunk1 but that the beaten root is a good poultice for swellings4 ,dispensatory3 ,gillenia is a mild and efficient emetic1 and like most substances belonging to the same class occasionally acts upon the bowels4 ,in very small doses it has been thought to be tonic4 #ab4 ,,skwa',l7,i,hepatica acutiloba--,liverwort1 ,heartleaf3 ,used for coughs either in tea or by chewing root4 ,those who dream of snakes drink a decoction of this herb and ,i'natu ,ga'nkasnake tongue 7,camptosorus rhizophyllus or ,walking ,fern7 to produce vomiting1 after which the dreams do not return4 ,the traders buy large quantities of liverwort from the ,cherokees1 who may thus have learned to esteem it more highly than they otherwise would4 ,the appearance of the other plant1 ,camptosorus rhizophyllus1 has evidently determined its ,cherokee name and the use to which it is applied4 ,dispensatory3 ,liverwort is a very mild demulcent tonic and astringent1 supposed by some to possess diuretic and deobstruent virtues4 ,it was formerly used in ,europe in various complaints1 especially chronic hepatic affections1 but has fallen into entire neglect4 ,in this country1 some years since1 it acquired considerable reputation1 which1 however1 it has not maintained as a remedy in haemoptysis and chronic coughs4 ,the other plant is not named4 #ac4 ,,da',,yew,uit sews itself up1 because the leaves are said to grow together again when torn--,cacalia atriplicifolia--,tassel ,flower3 ,held in great repute as a poultice for cuts1 bruises1 and cancer1 to draw out the blood or poisonous matter4 ,the bruised leaf is bound over the spot and frequently removed4 ,the dry powdered leaf was formerly used to sprinkle over food like salt4 ,dispensatory3 ,not named4 #ad4 ,a',,tal7,i ,k,u,l7,i'it climbs the mountain4--,aralia quinquefolia--,ginseng or ,sang3 ,decoction of root drunk for headache1 cramps1 etc41 and for female troubles2 chewed root blown on spot for pains in the side4 ,the ,cherokees sell large quantities of sang to the traders for #ej cents per pound1 nearly equivalent there to two days' wages1 a fact which has doubtless increased their idea of its importance4 ,dispensatory3 ,the extraordinary medical virtues formerly ascribed to ginseng had no other existence than in the imagination of the ,chinese4 ,it is little more than a demulcent1 and in this country is not employed as a medicine4 ,the ,chinese name1 ginseng1 is said to refer to the fancied resemblance of the root to a human figure1 while in the ,cherokee formulas it is addressed as the great man or little man1 and this resemblance no doubt has much to do with the estimation in which it is held by both peoples4 #ae4 ,u',,tsat7,i ,,uwads7,i,,skafish scales1 from shape of leaves--,thalictrum anemonoides--,meadow ,rue3 ,decoction of root drunk for diarrhea with vomiting4 ,dispensatory3 ,not named4 #af4 ,k',,kw7,e ,,ulasu',,lapartridge moccasin--,cypripedium parviflorum--,lady-slipper3 ,decoction of root used for worms in children4 ,in the liquid are placed some stalks of the common chickweed or purslane 7,cerastium vulgatum7 which1 from the appearance of its red fleshy stalks1 is supposed to have some connection with worms4 ,dispensatory3 ,described as a gentle nervous stimulant useful in diseases in which the nerves are especially affected4 ,the other herb is not named4 #ag4 ,a',,haw7,i' ,,ak7,a',t7,a'deer eye1 from the appearance of the flower--,rudbeckia fulgida--,cone ,flower3 ,decoction of root drunk for flux and for some private diseases2 also used as a wash for snake bites and swellings caused by 7mythic7 tsgaya or worms2 also dropped into weak or inflamed eyes4 ,this last is probably from the supposed connection between the eye and the flower resembling the eye4 ,dispensatory3 ,not named4 #ah4 ,,ut7,i,,stug7,i',polygonatum multiflorum latifolium--,solomon's ,seal3 ,root heated and bruised and applied as a poultice to remove an ulcerating swelling called tu'st7i'1 resembling a boil or carbuncle4 ,dispensatory3 ,this species acts like ,p4 uniflorum1 which is said to be emetic4 ,in former times it was used externally in bruises1 especially those about the eyes1 in tumors1 wounds1 and cutaneous eruptions and was highly esteemed as a cosmetic4 ,at present it is not employed1 though recommended by ,hermann as a good remedy in gout and rheumatism4 ,this species in decoction has been found to produce nausea1 a cathartic effect and either diaphoresis or diuresis1 and is useful as an internal remedy in piles1 and externally in the form of decoction1 in the affection of the skin resulting from the poisonous exhalations of certain plants4 #ai4 7,a,m7,a,,dita,t',iwater dipper1 because water can be sucked up through its hollow stalk--,eupatorium purpureum--,queen of the ,meadow1 ,gravel ,root3 ,root used in decoction with a somewhat similar plant called 7,am7adit_/a't7i u'tanu1 or large water dipper 7not identified7 for difficult urination4 ,dispensatory3 ,said to operate as a diuretic4 ,its vulgar name of gravel root indicates the popular estimation of its virtues4 ,the genus is described as tonic1 diaphoretic1 and in large doses emetic and aperient4 #bj4 ,y,a,,na ,,uts7,e,,stathe bear lies on it--,aspidium acrostichoides--,shield ,fern3 ,root decoction drunk to produce vomiting1 and also used to rub on the skin1 after scratching1 for rheumatism--in both cases some other plant is added to the decoction2 the warm decoction is also held in the mouth to relieve toothache4 ,dispensatory3 ,not named4 ,the results obtained from a careful study of this list may be summarized as follows3 ,of the twenty plants described as used by the ,cherokees1 seven 7,nos4 #b1 #d1 #e1 #ac1 #ae1 #ag1 and #bj7 are not noticed in the ,dispensatory even in the list of plants sometimes used although regarded as not officinal4 ,it is possible that one or two of these seven plants have medical properties1 but this can hardly be true of a larger number unless we are disposed to believe that the ,indians are better informed in this regard than the best educated white physicians in the country4 ,two of these seven plants1 however 7,nos4 #b and #d71 belong to genera which seem to have some of the properties ascribed by the ,indians to the species4 ,five others of the list 7,nos4 #h1 #i1 #aa1 #ad1 and #af7 are used for entirely wrong purposes1 taking the ,dispensatory as authority1 and three of these are evidently used on account of some fancied connection between the plant and the disease1 according to the doctrine of signatures4 ,three of the remainder 7,nos4 #a1 #c1 and #f7 may be classed as uncertain in their properties1 that is1 while the plants themselves seem to possess some medical value1 the ,indian mode of application is so far at variance with recognized methods1 or their own statements are so vague and conflicting1 that it is doubtful whether any good can result from the use of the herbs4 ,thus the ,unaste'tstiyu1 or ,virginia ,snakeroot1 is stated by the ,dispensatory to have several uses1 and among other things is said to have been highly recommended in intermittent fevers1 although alone it is generally inadequate to the cure4 ,though not expressly stated1 the natural inference is that it must be applied internally1 but the ,cherokee doctor1 while he also uses it for fever1 takes the decoction in his mouth and blows it over the head and shoulders of the patient4 ,another of these1 the ,distai'y7i1 or ,turkey ,pea1 is described in the ,dispensatory as having roots tonic and aperient4 ,the ,cherokees drink a decoction of the roots for a feeling of weakness and languor1 from which it might be supposed that they understood the tonic properties of the plant had not the same decoction been used by the women as a hair wash1 and by the ball players to bathe their limbs1 under the impression that the toughness of the roots would thus be communicated to the hair or muscles4 ,from this fact and from the name of the plant1 which means at once hard1 tough1 or strong1 it is quite probable that its roots are believed to give strength to the patient solely because they themselves are so strong and not because they have been proved to be really efficacious4 ,the remaining five plants have generally pronounced medicinal qualities1 and are used by the ,cherokees for the very purposes for which1 according to the ,dispensatory1 they are best adapted2 so that we must admit that so much of their practice is correct1 however false the reasoning by which they have arrived at this result4 ,,medical ,,practice4 ,taking the ,dispensatory as the standard1 and assuming that this list is a fair epitome of what the ,cherokees know concerning the medical properties of plants1 we find that five plants1 or #be per cent of the whole number1 are correctly used2 twelve1 or #fj per cent1 are presumably either worthless or incorrectly used1 and three plants1 or #ae per cent1 are so used that it is difficult to say whether they are of any benefit or not4 ,granting that two of these three produce good results as used by the ,indians1 we should have #ce per cent1 or about one-third of the whole1 as the proportion actually possessing medical virtues1 while the remaining two-thirds are inert1 if not positively injurious4 ,it is not probable that a larger number of examples would change the proportion to any appreciable extent4 ,a number of herbs used in connection with these principal plants may probably be set down as worthless1 inasmuch as they are not named in the ,dispensatory4 ,the results here arrived at will doubtless be a surprise to those persons who hold that an ,indian must necessarily be a good doctor1 and that the medicine man or conjurer1 with his theories of ghosts1 witches1 and revengeful animals1 knows more about the properties of plants and the cure of disease than does the trained botanist or physician who has devoted a lifetime of study to the patient investigation of his specialty1 with all the accumulated information contained in the works of his predecessors to build upon1 and with all the light thrown upon his pathway by the discoveries of modern science4 ,it is absurd to suppose that the savage1 a child in intellect1 has reached a higher development in any branch of science than has been attained by the civilized man1 the product of long ages of intellectual growth4 ,it would be as unreasonable to suppose that the ,indian could be entirely ignorant of the medicinal properties of plants1 living as he did in the open air in close communion with nature2 but neither in accuracy nor extent can his knowledge be compared for a moment with that of the trained student working upon scientific principles4 ,cherokee medicine is an empiric development of the fetich idea4 ,for a disease caused by the rabbit the antidote must be a plant called rabbit's food1 rabbit's ear1 or rabbit's tail2 for snake dreams the plant used is snake's tooth2 for worms a plant resembling a worm in appearance1 and for inflamed eyes a flower having the appearance and name of deer's eye4 ,a yellow root must be good when the patient vomits yellow bile1 and a black one when dark circles come about his eyes1 and in each case the disease and the plant alike are named from the color4 ,a decoction of burs must be a cure for forgetfulness1 for there is nothing else that will stick like a bur2 and a decoction of the wiry roots of the devil's shoestrings must be an efficacious wash to toughen the ballplayer's muscles1 for they are almost strong enough to stop the plowshare in the furrow4 ,it must be evident that under such a system the failures must far outnumber the cures1 yet it is not so long since half our own medical practice was based upon the same idea of correspondences1 for the mediaeval physicians taught that similia similibus curantur1 and have we not all heard that the hair of the dog will cure the bite8 ,their ignorance of the true medical principles involved is shown by the regulations prescribed for the patient4 ,with the exception of the fasting1 no sanitary precautions are taken to aid in the recovery of the sick man or to contribute to his comfort4 ,even the fasting is as much religious as sanative1 for in most cases where it is prescribed the doctor also must abstain from food until sunset1 just as in the ,catholic church both priest and communicants remain fasting from midnight until after the celebration of the divine mysteries4 ,as the ,indian cuisine is extremely limited1 no delicate or appetizing dishes are prepared for the patient1 who partakes of the same heavy1 sodden cornmeal dumplings and bean bread which form his principal food in health4 ,in most cases certain kinds of food are prohibited1 such as squirrel meat1 fish1 turkey1 etc42 but the reason is not that such food is considered deleterious to health1 as we understand it1 but because of some fanciful connection with the disease spirit4 ,thus if squirrels have caused the illness the patient must not eat squirrel meat4 ,if the disease be rheumatism1 he must not eat the leg of any animal1 because the limbs are generally the seat of this malady4 ,lye1 salt1 and hot food are always forbidden when there is any prohibition at all2 but here again1 in nine cases out of ten1 the regulation1 instead of being beneficial1 serves only to add to his discomfort4 ,lye enters into almost all the food preparations of the ,cherokees1 the alkaline potash taking the place of salt1 which is seldom used among them1 having been introduced by the whites4 ,their bean and chestnut bread1 cornmeal dumplings1 hominy1 and gruel are all boiled in a pot1 all contain lye1 and are all1 excepting the last1 served up hot from the fire4 ,when cold their bread is about as hard and tasteless as a lump of yesterday's dough1 and to condemn a sick man to a diet of such dyspeptic food1 eaten cold without even a pinch of salt to give it a relish1 would seem to be sufficient to kill him without any further aid from the doctor4 ,the salt or lye so strictly prohibited is really a tonic and appetizer1 and in many diseases acts with curative effect4 ,so much for the health regimen4 ,in serious cases the patient is secluded and no strangers are allowed to enter the house4 ,on first thought this would appear to be a genuine sanitary precaution for the purpose of securing rest and quiet to the sick man4 ,such1 however1 is not the case4 ,the necessity for quiet has probably never occurred to the ,cherokee doctor1 and this regulation is intended simply to prevent any direct or indirect contact with a woman in a pregnant or menstrual condition4 ,among all primitive nations1 including the ancient ,hebrews1 we find an elaborate code of rules in regard to the conduct and treatment of women on arriving at the age of puberty1 during pregnancy and the menstrual periods1 and at childbirth4 ,among the ,cherokees the presence of a woman under any of these conditions1 or even the presence of any one who has come from a house where such a woman resides1 is considered to neutralize all the effects of the doctor's treatment4 ,for this reason all women1 excepting those of the household1 are excluded4 ,a man is forbidden to enter1 because he may have had intercourse with a tabued woman1 or may have come in contact with her in some other way2 and children also are shut out1 because they may have come from a cabin where dwells a woman subject to exclusion4 ,what is supposed to be the effect of the presence of a menstrual woman in the family of the patient is not clear2 but judging from analogous customs in other tribes and from rules still enforced among the ,cherokees1 notwithstanding their long contact with the whites1 it seems probable that in former times the patient was removed to a smaller house or temporary bark lodge built for his accommodation whenever the tabu as to women was prescribed by the doctor4 ,some of the old men assert that in former times sick persons were removed to the public townhouse1 where they remained under the care of the doctors until they either recovered or died4 ,a curious instance of this prohibition is given in the second ,didunl7e'sk7i 7rheumatism7 formula from the ,gahuni manuscript 7see page #cej71 where the patient is required to abstain from touching a squirrel1 a dog1 a cat1 a mountain trout1 or a woman1 and must also have a chair appropriated to his use alone during the four days that he is under treatment4 ,in cases of the children's disease known as ,gunwani'gista'7i 7see formulas7 it is forbidden to carry the child outdoors1 but this is not to procure rest for the little one1 or to guard against exposure to cold air1 but because the birds send this disease1 and should a bird chance to be flying by overhead at the moment the napping of its wings would fan the disease back into the body of the patient4 ,,illustration ,,of ,,the ,,tabu4 ,on a second visit to the reservation the writer once had a practical illustration of the gaktu'nta or tabu1 which may be of interest as showing how little sanitary ideas have to do with these precautions4 ,having received several urgent invitations from ,tsiskwa 7,bird71 an old shaman of considerable repute1 who was anxious to talk1 but confined to his bed by sickness1 it was determined to visit him at his house1 several miles distant4 ,on arriving we found another doctor named ,su'nk7i 7,the ,mink7 in charge of the patient and were told that he had just that morning begun a four days' gaktu'nta which1 among other provisions1 excluded all visitors4 ,it was of no use to argue that we had come by the express request of ,tsiskwa4 ,the laws of the gaktu'nta were as immutable as those of the ,medes and ,persians1 and neither doctor nor patient could hope for favorable results from the treatment unless the regulations were enforced to the letter4 ,but although we might not enter the house1 there was no reason why we should not talk to the old man1 so seats were placed for us outside the door1 while ,tsiskwa lay stretched out on the bed just inside and ,the ,mink perched himself on the fence a few yards distant to keep an eye on the proceedings4 ,as there was a possibility that a white man might unconsciously affect the operation of the ,indian medicine1 the writer deemed it advisable to keep out of sight altogether1 and accordingly took up a position just around the corner of the house1 but within easy hearing distance1 while the interpreter sat facing the doorway within a few feet of the sick man inside4 ,then began an animated conversation1 ,tsiskwa inquiring1 through the interpreter1 as to the purpose of the ,government in gathering such information1 wanting to know how we had succeeded with other shamans and asking various questions in regard to other tribes and their customs4 ,the replies were given in the same manner1 an attempt being also made to draw him out as to the extent of his own knowledge4 ,thus we talked until the old man grew weary1 but throughout the whole of this singular interview neither party saw the other1 nor was the gaktu'nta violated by entering the house4 ,from this example it must be sufficiently evident that the tabu as to visitors is not a hygienic precaution for securing greater quiet to the patient1 or to prevent the spread of contagion1 but that it is simply a religious observance of the tribe1 exactly parallel to many of the regulations among the ancient ,jews1 as laid down in the book of ,leviticus4 ,,neglect ,,of ,,sanitary ,,regulations4 ,no rules are ever formulated as to fresh air or exercise1 for the sufficient reason that the door of the ,cherokee log cabin is always open1 excepting at night and on the coldest days in winter1 while the ,indian is seldom in the house during his waking hours unless when necessity compels him4 ,as most of their cabins are still built in the old ,indian style1 without windows1 the open door furnishes the only means by which light is admitted to the interior1 although when closed the fire on the hearth helps to make amends for the deficiency4 ,on the other hand1 no precautions are taken to guard against cold1 dampness1 or sudden drafts4 ,during the greater part of the year whole families sleep outside upon the ground1 rolled up in an old blanket4 ,the ,cherokee is careless of exposure and utterly indifferent to the simplest rules of hygiene4 ,he will walk all day in a pouring rain clad only in a thin shirt and a pair of pants4 ,he goes barefoot and frequently bareheaded nearly the entire year1 and even on a frosty morning in late ,november1 when the streams are of almost icy coldness1 men and women will deliberately ford the river where the water is waist deep in preference to going a few hundred yards to a foot-log4 ,at their dances in the open air men1 women1 and children1 with bare feet and thinly clad1 dance upon the damp ground from darkness until daylight1 sometimes enveloped in a thick mountain fog which makes even the neighboring treetops invisible1 while the mothers have their infants laid away under the bushes with only a shawl between them and the cold ground4 ,in their ball plays also each young man1 before going into the game1 is subjected to an ordeal of dancing1 bleeding1 and cold plunge baths1 without food or sleep1 which must unquestionably waste his physical energy4 ,in the old days when the ,cherokee was the lord of the whole country from the ,savannah to the ,ohio1 well fed and warmly clad and leading an active life in the open air1 he was able to maintain a condition of robust health notwithstanding the incorrectness of his medical ideas and his general disregard of sanitary regulations4 ,but with the advent of the white man and the destruction of the game all this was changed4 ,the ,east ,cherokee of to-day is a dejected being2 poorly fed1 and worse clothed1 rarely tasting meat1 cut off from the old free life1 and with no incentive to a better1 and constantly bowed down by a sense of helpless degradation in the presence of his conqueror4 ,considering all the circumstances1 it may seem a matter of surprise that any of them are still in existence4 ,as a matter of fact1 the best information that could be obtained in the absence of any official statistics indicated a slow but steady decrease during the last five years4 ,only the constitutional vigor1 inherited from their warrior ancestors1 has enabled them to sustain the shock of the changed conditions of the last half century4 ,the uniform good health of the children in the training school shows that the case is not hopeless1 however1 and that under favorable conditions1 with a proper food supply and a regular mode of living1 the ,cherokee can hold his own with the white man4 ,,the ,,sweat ,,bath--,,bleeding--,,rubbing--,,bathing 4 ,in addition to their herb treatment the ,cherokees frequently resort to sweat baths1 bleeding1 rubbing1 and cold baths in the running stream1 to say nothing of the beads and other conjuring paraphernalia generally used in connection with the ceremony4 ,the sweat bath was in common use among almost all the tribes north of ,mexico excepting the central and eastern ,eskimo1 and was considered the great cure-all in sickness and invigorant in health4 ,among many tribes it appears to have been regarded as a ceremonial observance1 but the ,cherokees seem to have looked upon it simply as a medical application1 while the ceremonial part was confined to the use of the plunge bath4 ,the person wishing to make trial of the virtues of the sweat bath entered the a's7i1 a small earth-covered log house only high enough to allow of sitting down4 ,after divesting himself of his clothing1 some large bowlders1 previously heated in a fire1 were placed near him1 and over them was poured a decoction of the beaten roots of the wild parsnip4 ,the door was closed so that no air could enter from the outside1 and the patient sat in the sweltering steam until he was in a profuse perspiration and nearly choked by the pungent fumes of the decoction4 ,in accordance with general ,indian practice it may be that he plunged into the river before resuming his clothing2 but in modern times this part of the operation is omitted and the patient is drenched with cold water instead4 ,since the as7i has gone out of general use the sweating takes place in the ordinary dwelling1 the steam being confined under a blanket wrapped around the patient4 ,during the prevalence of the smallpox epidemic among the ,cherokees at the close of the late war the sweat bath was universally called into requisition to stay the progress of the disease1 and as the result about three hundred of the band died1 while many of the survivors will carry the marks of the visitation to the grave4 ,the sweat bath1 with the accompanying cold water application1 being regarded as the great panacea1 seems to have been resorted to by the ,indians in all parts of the country whenever visited by smallpox--originally introduced by the whites--and in consequence of this mistaken treatment they have died1 in the language of an old writer1 like rotten sheep and at times whole tribes have been almost swept away4 ,many of the ,cherokees tried to ward off the disease by eating the flesh of the buzzard1 which they believe to enjoy entire immunity from sickness1 owing to its foul smell1 which keeps the disease spirits at a distance4 ,bleeding is resorted to in a number of cases1 especially in rheumatism and in preparing for the ball play4 ,there are two methods of performing the operation1 bleeding proper and scratching1 the latter being preparatory to rubbing on the medicine1 which is thus brought into more direct contact with the blood4 ,the bleeding is performed with a small cupping horn1 to which suction is applied in the ordinary manner1 after scarification with a flint or piece of broken glass4 ,in the blood thus drawn out the shaman claims sometimes to find a minute pebble1 a sharpened stick or something of the kind1 which he asserts to be the cause of the trouble and to have been conveyed into the body of the patient through the evil spells of an enemy4 ,he frequently pretends to suck out such an object by the application of the lips alone1 without any scarification whatever4 ,scratching is a painful process and is performed with a brier1 a flint arrowhead1 a rattlesnake's tooth1 or even with a piece of glass1 according to the nature of the ailment1 while in preparing the young men for the ball play the shaman uses an instrument somewhat resembling a comb1 having seven teeth made from the sharpened splinters of the leg bone of a turkey4 ,the scratching is usually done according to a particular pattern1 the regular method for the ball play being to draw the scratcher four times down the upper part of each arm1 thus making twenty-eight scratches each about #f inches in length1 repeating the operation on each arm below the elbow and on each leg above and below the knee4 ,finally1 the instrument is drawn across the breast from the two shoulders so as to form a cross2 another curving stroke is made to connect the two upper ends of the cross1 and the same pattern is repeated on the back1 so that the body is thus gashed in nearly three hundred places4 ,although very painful for a while1 as may well be supposed1 the scratches do not penetrate deep enough to result seriously1 excepting in some cases where erysipelas sets in4 ,while the blood is still flowing freely the medicine1 which in this case is intended to toughen1 the muscles of the player1 is rubbed into the wounds after which the sufferer plunges into the stream and washes off the blood4 ,in order that the blood may flow the longer without clotting it is frequently scraped off with a small switch as it flows4 ,in rheumatism and other local diseases the scratching is confined to the part affected4 ,the instrument used is selected in accordance with the mythologic theory1 excepting in the case of the piece of glass1 which is merely a modern makeshift for the flint arrowhead4 ,rubbing1 used commonly for pains and swellings of the abdomen1 is a very simple operation performed with the tip of the finger or the palm of the hand1 and can not be dignified with the name of massage4 ,in one of the ,gahuni formulas for treating snake bites 7page #cea7 the operator is told to rub in a direction contrary to that in which the snake coils itself1 because this is just the same as uncoiling it4 ,blowing upon the part affected1 as well as upon the head1 hands1 and other parts of the body1 is also an important feature of the ceremonial performance4 ,in one of the formulas it is specified that the doctor must blow first upon the right hand of the patient1 then upon the left foot1 then upon the left hand1 and finally upon the right foot1 thus making an imaginary cross4 ,bathing in the running stream1 or going to water1 as it is called1 is one of their most frequent medico-religious ceremonies1 and is performed on a great variety of occasions1 such as at each new moon1 before eating the new food at the green corn dance1 before the medicine dance and other ceremonial dances before and after the ball play1 in connection with the prayers for long life1 to counteract the effects of bad dreams or the evil spells of an enemy1 and as a part of the regular treatment in various diseases4 ,the details of the ceremony are very elaborate and vary according to the purpose for which it is performed1 but in all cases both shaman and client are fasting from the previous evening1 the ceremony being generally performed just at daybreak4 ,the bather usually dips completely under the water four or seven times1 but in some cases it is sufficient to pour the water from the hand upon the head and breast4 ,in the ball play the ball sticks are dipped into the water at the same time4 ,while the bather is in the water the shaman is going through with his part of the performance on the bank and draws omens from the motion of the beads between his thumb and finger1 or of the fishes in the water4 ,although the old customs are fast dying out this ceremony is never neglected at the ball play1 and is also strictly observed by many families on occasion of eating the new corn1 at each new moon1 and on other special occasions1 even when it is necessary to break the ice in the stream for the purpose1 and to the neglect of this rite the older people attribute many of the evils which have come upon the tribe in later days4 ,the latter part of autumn is deemed the most suitable season of the year for this ceremony1 as the leaves which then cover the surface of the stream are supposed to impart their medicinal virtues to the water4 ,,shamans ,,and ,,white ,,physicians4 ,of late years1 especially since the establishment of schools among them1 the ,cherokees are gradually beginning to lose confidence in the abilities of their own doctors and are becoming more disposed to accept treatment from white physicians4 ,the shamans are naturally jealous of this infringement upon their authority and endeavor to prevent the spread of the heresy by asserting the convenient doctrine that the white man's medicine is inevitably fatal to an ,indian unless eradicated from the system by a continuous course of treatment for four years under the hands of a skillful shaman4 ,the officers of the training school established by the ,government a few years ago met with considerable difficulty on this account for some time1 as the parents insisted on removing the children at the first appearance of illness in order that they might be treated by the shamans1 until convinced by experience that the children received better attention at the school than could possibly be had in their own homes4 ,in one instance1 where a woman was attacked by a pulmonary complaint akin to consumption1 her husband1 a man of rather more than the usual amount of intelligence1 was persuaded to call in the services of a competent white physician1 who diagnosed the case and left a prescription4 ,on a second visit1 a few days later1 he found that the family1 dreading the consequences of this departure from old customs1 had employed a shaman1 who asserted that the trouble was caused by a sharpened stick which some enemy had caused to be imbedded in the woman's side4 ,he accordingly began a series of conjurations for the removal of the stick1 while the white physician and his medicine were disregarded1 and in due time the woman died4 ,two children soon followed her to the grave1 from the contagion or the inherited seeds of the same disease1 but here also the sharpened sticks were held responsible1 and1 notwithstanding the three deaths under such treatment1 the husband and father1 who was at one time a preacher1 still has faith in the assertions of the shaman4 ,the appointment of a competent physician to look after the health of the ,indians would go far to eradicate these false ideas and prevent much sickness and suffering2 but1 as the ,government has made no such provision1 the ,indians1 both on and off the reservation1 excepting the children in the home school1 are entirely without medical care4 ,,medicine ,,dances4 ,the ,cherokees have a dance known as the ,medicine ,dance1 which is generally performed in connection with other dances when a number of people assemble for a night of enjoyment4 ,it possesses no features of special interest and differs in no essential respect from a dozen other of the lesser dances4 ,besides this1 however1 there was another1 known as the ,medicine ,boiling ,dance1 which1 for importance and solemn ceremonial1 was second only to the great ,green ,corn ,dance4 ,it has now been discontinued on the reservation for about twenty years4 ,it took place in the fall1 probably preceding the ,green ,corn ,dance1 and continued four days4 ,the principal ceremony in connection with it was the drinking of a strong decoction of various herbs1 which acted as a violent emetic and purgative4 ,the usual fasting and going to water accompanied the dancing and medicine-drinking4 ,,description ,,of ,,symptoms4 ,it is exceedingly difficult to obtain from the doctors any accurate statement of the nature of a malady1 owing to the fact that their description of the symptoms is always of the vaguest character1 while in general the name given to the disease by the shaman expresses only his opinion as to the occult cause of the trouble4 ,thus they have definite names for rheumatism1 toothache1 boils1 and a few other ailments of like positive character1 but beyond this their description of symptoms generally resolves itself into a statement that the patient has bad dreams1 looks black around the eyes1 or feels tired1 while the disease is assigned such names as when they dream of snakes1 when they dream of fish1 when ghosts trouble them1 when something is making something else eat them1 or when the food is changed1 i4e41 when a witch causes it to sprout and grow in the body of the patient or transforms it into a lizard1 frog1 or sharpened stick4 ,,the ,,pay ,,of ,,the ,,shaman4 ,the consideration which the doctor receives for his services is called ugista't7i1 a word of doubtful etymology1 but probably derived from the verb ts7i'giu1 ,i take or ,i eat4 ,in former times this was generally a deer-skin or a pair of moccasins1 but is now a certain quantity of cloth1 a garment1 or a handkerchief4 ,the shamans disclaim the idea that the ugista't7i is pay1 in our sense of the word1 but assert that it is one of the agencies in the removal and banishment of the disease spirit4 ,their explanation is somewhat obscure1 but the cloth seems to be intended either as an offering to the disease spirit1 as a ransom to procure the release of his intended victim1 or as a covering to protect the hand of a shaman while engaged in pulling the disease from the body of the patient4 ,the first theory1 which includes also the idea of vicarious atonement1 is common to many primitive peoples4 ,whichever may be the true explanation1 the evil influence of the disease is believed to enter into the cloth1 which must therefore be sold or given away by the doctor1 as otherwise it will cause his death when the pile thus accumulating reaches the height of his head4 ,no evil results seem to follow its transfer from the shaman to a third party4 ,the doctor can not bestow anything thus received upon a member of his own family unless that individual gives him something in return4 ,if the consideration thus received1 however1 be anything eatable1 the doctor may partake along with the rest of the family4 ,as a general rule the doctor makes no charge for his services1 and the consideration is regarded as a free-will offering4 ,this remark applies only to the medical practice1 as the shaman always demands and receives a fixed remuneration for performing love charms1 hunting ceremonials1 and other conjurations of a miscellaneous character4 ,moreover1 whenever the beads are used the patient must furnish a certain quantity of new cloth upon which to place them1 and at the close of the ceremony the doctor rolls up the cloth1 beads and all1 and takes them away with him4 ,the cloth thus received by the doctor for working with the beads must not be used by him1 but must be sold4 ,in one instance a doctor kept a handkerchief which he received for his services1 but instead sold a better one of his own4 ,additional cloth is thus given each time the ceremony is repeated1 each time a second four days' course of treatment is begun1 and as often as the doctor sees fit to change his method of procedure4 ,thus1 when he begins to treat a sick man for a disease caused by rabbits1 he expects to receive a certain ugista't7i2 but1 should he decide after a time that the terrapin or the red bird is responsible for the trouble1 he adopts a different course of treatment1 for which another ugista't7i is necessary4 ,should the sickness not yield readily to his efforts1 it is because the disease animal requires a greater ugista't7i1 and the quantity of cloth must be doubled1 so that on the whole the doctrine is a very convenient one for the shaman4 ,in many of the formulas explicit directions are given as to the pay which the shaman is to receive for performing the ceremony4 ,in one of the ,gatigwanasti formulas1 after specifying the amount of cloth to be paid1 the writer of it makes the additional proviso that it must be pretty good cloth1 too1 asserting as a clincher that this is what the old folks said a long time ago4 ,the ugista't7i can not be paid by either one of a married couple to the other1 and1 as it is considered a necessary accompaniment of the application1 it follows that a shaman can not treat his own wife in sickness1 and vice versa4 ,neither can the husband or wife of the sick person send for the doctor1 but the call must come from some one of the blood relatives of the patient4 ,in one instance within the writer's knowledge a woman complained that her husband was very sick and needed a doctor's attention1 but his relatives were taking no steps in the matter and it was not permissible for her to do so4 ,,ceremonies ,,for ,,gathering ,,plants ,,and ,,preparing ,,medicine4 ,there are a number of ceremonies and regulations observed in connection with the gathering of the herbs1 roots1 and barks1 which can not be given in detail within the limits of this paper4 ,in searching for his medicinal plants the shaman goes provided with a number of white and red beads1 and approaches the plant from a certain direction1 going round it from right to left one or four times1 reciting certain prayers the while4 ,he then pulls up the plant by the roots and drops one of the beads into the hole and covers it up with the loose earth4 ,in one of the formulas for hunting ginseng the hunter addresses the mountain as the ,great ,man and assures it that he comes only to take a small piece of flesh 7the ginseng7 from its side1 so that it seems probable that the bead is intended as a compensation to the earth for the plant thus torn from her bosom4 ,in some cases the doctor must pass by the first three plants met until he comes to the fourth1 which he takes and may then return for the others4 ,the bark is always taken from the east side of the tree1 and when the root or branch is used it must also be one which runs out toward the east1 the reason given being that these have imbibed more medical potency from the rays of the sun4 ,when the roots1 herbs1 and barks which enter into the prescription have been thus gathered the doctor ties them up into a convenient package1 which he takes to a running stream and casts into the water with appropriate prayers4 ,should the package float1 as it generally does1 he accepts the fact as an omen that his treatment will be successful4 ,on the other hand1 should it sink1 he concludes that some part of the preceding ceremony has been improperly carried out and at once sets about procuring a new package1 going over the whole performance from the beginning4 ,herb-gathering by moonlight1 so important a feature in ,european folk medicine1 seems to be no part of ,cherokee ceremonial4 ,there are fixed regulations in regard to the preparing of the decoction1 the care of the medicine during the continuance of the treatment1 and the disposal of what remains after the treatment is at an end4 ,in the arrangement of details the shaman frequently employs the services of a lay assistant4 ,in these degenerate days a number of upstart pretenders to the healing art have arisen in the tribe and endeavor to impose upon the ignorance of their fellows by posing as doctors1 although knowing next to nothing of the prayers and ceremonies1 without which there can be no virtue in the application4 ,these impostors are sternly frowned down and regarded with the utmost contempt by the real professors1 both men and women1 who have been initiated into the sacred mysteries and proudly look upon themselves as conservators of the ancient ritual of the past4 ,,the ,,cherokee ,,gods ,,and ,,their ,,abiding ,,places4 ,after what has been said in elucidation of the theories involved in the medical formulas1 the most important and numerous of the series1 but little remains to be added in regard to the others1 beyond what is contained in the explanation accompanying each one4 ,a few points1 however1 may be briefly noted4 ,the religion of the ,cherokees1 like that of most of our ,north ,american tribes1 is zootheism or animal worship1 with the survival of that earlier stage designated by ,powell as hecastotheism1 or the worship of all things tangible1 and the beginnings of a higher system in which the elements and the great powers of nature are deified4 ,their pantheon includes gods in the heaven above1 on the earth beneath1 and in the waters under the earth1 but of these the animal gods constitute by far the most numerous class1 although the elemental gods are more important4 ,among the animal gods insects and fishes occupy a subordinate place1 while quadrupeds1 birds1 and reptiles are invoked almost constantly4 ,the uktena 7a mythic great horned serpent71 the rattlesnake1 and the terrapin1 the various species of hawk1 and the rabbit1 the squirrel1 and the dog are the principal animal gods4 ,the importance of the god bears no relation to the size of the animal1 and in fact the larger animals are but seldom invoked4 ,the spider also occupies a prominent place in the love and life-destroying formulas1 his duty being to entangle the soul of his victim in the meshes of his web or to pluck it from the body of the doomed man and drag it way to the black coffin in the ,darkening ,land4 ,among what may be classed as elemental gods the principal are fire1 water1 and the sun1 all of which are addressed under figurative names4 ,the sun is called ,une'lanu'h7i1 the apportioner1 just as our word moon means originally the measurer4 ,indians and ,aryans alike1 having noticed how these great luminaries divide and measure day and night1 summer and winter1 with never-varying regularity1 have given to each a name which should indicate these characteristics1 thus showing how the human mind constantly moves on along the same channels4 ,missionaries have naturally1 but incorrectly1 assumed this apportioner of all things to be the suppositional ,great ,spirit of the ,cherokees1 and hence the word is used in the ,bible translation as synonymous with ,god4 ,in ordinary conversation and in the lesser myths the sun is called ,nu'nta4 ,the sun is invoked chiefly by the ball-player1 while the hunter prays to the fire2 but every important ceremony--whether connected with medicine1 love1 hunting1 or the ball play--contains a prayer to the ,long ,person1 the formulistic name for water1 or1 more strictly speaking1 for the river4 ,the wind1 the storm1 the cloud1 and the frost are also invoked in different formulas4 ,but few inanimate gods are included in the category1 the principal being the ,stone1 to which the shaman prays while endeavoring to find a lost article by means of a swinging pebble suspended by a string2 the ,flint1 invoked when the shaman is about to scarify the patient with a flint arrow-head before rubbing on the medicine2 and the ,mountain1 which is addressed in one or two of the formulas thus far translated4 ,plant gods do not appear prominently1 the chief one seeming to be the ginseng1 addressed in the formulas as the ,great ,man or ,little ,man1 although its proper ,cherokee name signifies the ,mountain ,climber4 ,a number of personal deities are also invoked1 the principal being the ,red ,man4 ,he is one of the greatest of the gods1 being repeatedly called upon in formulas of all kinds1 and is hardly subordinate to the ,fire1 the ,water1 or the ,sun4 ,his identity is as yet uncertain1 but he seems to be intimately connected with the ,thunder family4 ,in a curious marginal note in one of the ,gahuni formulas 7page #cej71 it is stated that when the patient is a woman the doctor must pray to the ,red ,man1 but when treating a man he must pray to the ,red ,woman1 so that this personage seems to have dual sex characteristics4 ,another god invoked in the hunting songs is ,tsu'l'kalu'1 or ,slanting ,eyes 7see ,cherokee ,myths71 a giant hunter who lives in one of the great mountains of the ,blue ,ridge and owns all the game4 ,others are the ,little ,men1 probably the two ,thunder boys2 the ,little ,people1 the fairies who live in the rock cliffs2 and even the ,de'tsata1 a diminutive sprite who holds the place of our ,puck4 ,one unwritten formula1 which could not be obtained correctly by dictation1 was addressed to the ,red-,headed ,woman1 whose hair hangs down to the ground4 ,the personage invoked is always selected in accordance with the theory of the formula and the duty to be performed4 ,thus1 when a sickness is caused by a fish1 the ,fish-hawk1 the ,heron1 or some other fish-eating bird is implored to come and seize the intruder and destroy it1 so that the patient may find relief4 ,when the trouble is caused by a worm or an insect1 some insectivorous bird is called in for the same purpose4 ,when a flock of redbirds is pecking at the vitals of the sick man the ,sparrow-hawk is brought down to scatter them1 and when the rabbit1 the great mischief-maker1 is the evil genius1 he is driven out by the ,rabbit-hawk4 ,sometimes after the intruder has been thus expelled a small portion still remains1 in the words of the formula1 and accordingly the ,whirlwind is called down from the treetops to carry the remnant to the uplands and there scatter it so that it shall never reappear4 ,the hunter prays to the fire1 from which he draws his omens2 to the reed1 from which he makes his arrows2 to ,tsu'l'kalu1 the great lord of the game1 and finally addresses in songs the very animals which he intends to kill4 ,the lover prays to the ,spider to hold fast the affections of his beloved one in the meshes of his web1 or to the ,moon1 which looks down upon him in the dance4 ,the warrior prays to the ,red ,war-club1 and the man about to set out on a dangerous expedition prays to the ,cloud to envelop him and conceal him from his enemies4 ,each spirit of good or evil has its distinct and appropriate place of residence4 ,the ,rabbit is declared to live in the broomsage on the hillside1 the ,fish dwells in a bend of the river under the pendant hemlock branches1 the ,terrapin lives in the great pond in the ,west1 and the ,whirlwind abides in the leafy treetops4 ,each disease animal1 when driven away from his prey by some more powerful animal1 endeavors to find shelter in his accustomed haunt4 ,it must be stated here that the animals of the formulas are not the ordinary1 everyday animals1 but their great progenitors1 who live in the upper world 7galu'nlati7 above the arch of the firmament4 ,,color ,,symbolism4 ,color symbolism plays an important part in the shamanistic system of the ,cherokees1 no less than in that of other tribes4 ,each one of the cardinal points has its corresponding color and each color its symbolic meaning1 so that each spirit invoked corresponds in color and local habitation with the characteristics imputed to him1 and is connected with other spirits of the same name1 but of other colors1 living in other parts of the upper world and differing widely in their characteristics4 ,thus the ,red ,man1 living in the east1 is the spirit of power1 triumph1 and success1 but the ,black ,man1 in the ,west1 is the spirit of death4 ,the shaman therefore invokes the ,red ,man to the assistance of his client and consigns his enemy to the fatal influences of the ,black ,man4 ,the symbolic color system of the ,cherokees1 which will be explained more fully in connection with the formulas1 is as follows3 ,east red success2 triumph4 ,north blue defeat2 trouble4 ,west black death4 ,south white peace2 happiness4 ,above8 brown unascertained1 but propitious4 ------ yellow about the same as blue4 ,there is a great diversity in the color systems of the various tribes1 both as to the location and significance of the colors1 but for obvious reasons black was generally taken as the symbol of death2 while white and red signified1 respectively1 peace and war4 ,it is somewhat remarkable that red was the emblem of power and triumph among the ancient ,oriental nations no less than among the modern ,cherokees4#i ,footnote #i3 ,for more in regard to color symbolism1 see ,mallery's ,pictographs of the ,north ,american ,indians in ,fourth ,report of the ,bureau of ,ethnology1 pp4 #ec-cg1 ,washington1 #ahhf2 ,gatschet's ,creek ,migration ,legend1 vol4 #c1 pp4 #ca-da1 ,st4 ,louis1 #ahhh2 ,brinton's ,kiche ,myths in ,proceedings of the ,american ,philosophical ,society1 vol4 #ai1 pp4 #fdf-fdg1 ,philadelphia1 #ahhb4 ,,importance ,,attached ,,to ,,names4 ,in many of the formulas1 especially those relating to love and to life-destroying1 the shaman mentions the name and clan of his client1 of the intended victim1 or of the girl whose affections it is desired to win4 ,the ,indian regards his name1 not as a mere label1 but as a distinct part of his personality1 just as much as are his eyes or his teeth1 and believes that injury will result as surely from the malicious handling of his name as from a wound inflicted on any part of his physical organism4 ,this belief was found among the various tribes from the ,atlantic to the ,pacific1 and has occasioned a number of curious regulations in regard to the concealment and change of names4 ,it may be on this account that both ,powhatan and ,pocahontas are known in history under assumed appellations1 their true names having been concealed from the whites until the pseudonyms were too firmly established to be supplanted4 ,should his prayers have no apparent effect when treating a patient for some serious illness1 the shaman sometimes concludes that the name is affected1 and accordingly goes to water1 with appropriate ceremonies1 and christens the patient with a new name1 by which he is henceforth to be known4 ,he then begins afresh1 repeating the formulas with the new name selected for the patient1 in the confident hope that his efforts will be crowned with success4 ,,language ,,of ,,the ,,formulas4 ,a few words remain to be said in regard to the language of the formulas4 ,they are full of archaic and figurative expressions1 many of which are unintelligible to the common people1 and some of which even the shamans themselves are now unable to explain4 ,these archaic forms1 like the old words used by our poets1 lend a peculiar beauty which can hardly be rendered in a translation4 ,they frequently throw light on the dialectic evolution of the language1 as many words found now only in the nearly extinct ,lower ,cherokee dialect occur in formulas which in other respects are written in the ,middle or ,upper dialect4 ,the ,r sound1 the chief distinguishing characteristic of the old ,lower dialect1 of course does not occur1 as there are no means of indicating it in the ,cherokee syllabary4 ,those who are accustomed to look to the ,bible for all beauty in sacred expression will be surprised to find that these formulas abound in the loftiest nights of poetic imagery4 ,this is especially true of the prayers used to win the love of a woman or to destroy the life of an enemy1 in which we find such expressions as--,now your soul fades away--your spirit shall grow less and dwindle away1 never to reappear2 ,let her be completely veiled in loneliness--,o ,black ,spider1 may you hold her soul in your web1 so that it may never get through the meshes2 and the final declaration of the lover1 ,your soul has come into the very center of my soul1 never to turn away4 ,in the translation it has been found advisable to retain as technical terms a few words which could not well be rendered literally1 such as ada'w7eh7i and ugista't7i4 ,these words will be found explained in the proper place4 ,transliterations of the ,cherokee text of the formulas are given1 but it must be distinctly understood that the translations are intended only as free renderings of the spirit of the originals1 exact translations with grammatic and glossarial notes being deferred until a more extended study of the language has been made1 when it is hoped to present with more exactness of detail the whole body of the formulas1 of which the specimens here given are but a small portion4 ,the facsimile formulas are copies from the manuscripts now in possession of the ,bureau of ,ethnology1 and the portraits are from photographs taken by the author in the field4 ,,specimen ,,formulas4 ,,note ,,on ,,the ,,orthography ,,and ,,translation4 ,in the ,cherokee text both d and g have a medial sound1 approximating the sounds of t and k respectively4 ,the other letters are pronounced in regular accordance with the alphabet of the ,bureau of ,ethnology4 ,the language abounds in nasal and aspirate sounds1 the most difficult of the latter being the aspirate l1 which to one familiar only with ,english sounds like tl4 ,a few words whose meaning could not be satisfactorily ascertained have been distinctively indicated in the ,cherokee text by means of italics4 ,in the translation the corresponding expression has been queried1 or the space left entirely blank4 ,on examining the text the student can not fail to be struck by the great number of verbs ending in iga4 ,this is a peculiar form hardly ever used excepting in these formulas1 where almost every paragraph contains one or more such verbs4 ,it implies that the subject has just come and is now performing the action1 and that he came for that purpose4 ,in addition to this1 many of these verbs may be either assertive or imperative 7expressing entreaty71 according to the accent4 ,thus hatu'ngani'ga means you have just come and are listening and it is for that purpose you came4 ,by slightly accenting the final syllable it becomes come at once to listen4 ,it will thus be seen that the great majority of the formulas are declarative rather than petitional in form--laudatory rhapsodies instead of prayers1 in the ordinary sense of the word4 ,,medicine4 ,,did,un,l7,e',,sk7i ,,adan,un',w,a,t7i ,,kan,a,h7,e',,sk7i4 ,sg7e6 ,ha-,nundagu'ny7i tsulda'hist7i1 ,gi'l7i ,gigage'7i1 hana'gwa hatu'ngani'ga us7inuli'yu4 ,hida'w7ehi-gagu'1 gahu'st7i tsan'ult7i nige'sunna4 ,ha-diskwulti'yu t7i'nanugag7i'1 ase'gwu nige'sunna tsagista't7i adunni'ga4 ,ulsg'eta hunhihyu'nstani'ga4 ,ha-usdig'iyu-gwu ha-e'lawastu'n iytu'nta duhila'h7istani'ga4 ,sg7e6 ,ha-,uhuntsa'y7i tsulda'hist7i ,gi'l7i ,saka'n7i1 hana'gwa hatu'ngani'ga us7inuli'yu4 ,hida'w7ehi-gagu'1 gahu'st7i tsanu'lt7i nige'sunna4 ,diskwulti'yu ti'nanugai'1 ase'gwu nige'sunna tsagista't7i adunni'ga4 ,ulsge'ta hunhihyunstani'ga4 ,ha-usdigi'yu-gwu ha-e'lawastu'n iyu'ta duhita'h7istani'ga4 ,sg7e6 7,ha7-,usuhi'7-y7i7 tsulda'hist7i1 ,gil'7i ,gunnage'7i1 hana'gwa hatu'ngani'ga us7inuli'yu4 ,hida'w7ehi-gagu'1 gahu'sti tsanu'lt7i nige'su'nna4 ,diskwulti'yu tinanugag7i'1 ase'gwu nige'sunna tsagista't7i adunni'ga4 ,ulsg'eta hunhihyunstani'ga4 ,ha-usdigi'yu-gwu ha-e'lawastu'n iyu'nta duhita'h7istani'ga4 ,sg7e6 ,wa'hal7a' tsulda'hist7i1 ,gi'l7i ,tsune'ga1 hana'gwa hatu'ngani'ga us7inuli'yu4 ,hida'w7ehi-gagu'1 gahu'st7i tsanu'lt7i nige'sunna4 ,diskwulti'yu ti'nanugag7i'1 ase'gwu nige'sunna tsagista't7i adunni'ga4 ,ha-ulsge'ta hunhihyu'nstani'ga4 ,ha-usdigi'yu-gwu e'lawastu'n iyu'nta duhita'h7istani'ga4 ,sg7e6 ,wa'hal7a tsulda'hist7i ,tu'ks7i ,tsune'ga1 hana'gwa hatu'ngani'ga us7inuli'yu4 ,hida'w7ehi-gagu'1 gahu'st7i tsanu'lt7i nige'sunna4 ,ha-ka'lu gayuske'ta tsatun'neli'ga4 ,uts7ina'wa nu'tat7anu'nta4 7,degasisisgu'n7i47--,tuks7i uhya'ska gunstat7i' na'sk7i igahi'ta gunsta'7i h7i'sk7i iyuntale'g7i tsuntungi'ya4 ,unskwu'ta k7ilu' atsa'tast7i sa'gwa iyutsa'tast7i1 nu'k7i igu'nktat7i1 naski-gwu' diunl7e'n7iskah7i' igunyi'y7i tsale'nihu4 ,nu'kine unskwu'ta k7ilu' nu'k7i iyatsa'tast7i4 ,uhyaska'hi-nu ade'la degula'7i t7a'l7i unine'ga-gwu' nu'nwati-nu' higuneha'7i uhyaska'h7i usdi'a-gwu4 ,une'lagi-nu sa7i' agada'7i agadi'd7i u'nti-gwu' y7ik7i' asi'yu-gwu na'ski-nu aganunli'eska'7i da'gunstanehu'n7i 7utaa'ta4 ,hi7a-nu' nu'nwat7i3 ,ya'na-,unats7esda'g7i tsana'seha'7i sa'i-nu ,ka'ga-,asgu'ntag7e tsana'seha'7i1 sai-nu' ,egu'nli-gwu1 sai-nu' 7,u7wa'sgil7i ts7ig7i' ,egu'nl7i ,usdi'a ts7ig7i'1 nunya'hi-nu tsuy7eda'7i ,ya'na-,uts7esdag7i naskiyu' ts7ig7i'1 usdi'-gwu ts7ig7i'4 ,egu'nl7i 7u7wa'sgil7i ts7ig7i'2 sa'7i ,wa'tige ,unas7te'7tsa ts7ig7i'1 sa'i-nu ,u'nage ,tsunaste'tsa1 ,niga'ta unaste'tsa gesa'7i4 ,sunale'-gwu ale'nd7i adanu'nwat7i2 t7a'line e'lad7i tsitkala'7i2 tsa'ine u'lsalad7i'satu'2 nu'kine igu' ts'kala'7i4 ,yeli'gwu' igesa'7i4 ,nu'lstaiyanu'na gesa'7i akanunwi'sk7i1 nasgwu' nulstaiyanu'na4 ,translation4 ,,formula ,,for ,,treating ,,the ,,crippler 7,,rheumatism74 ,listen6 ,ha6 ,in the ,sun ,land you repose1 ,o ,red ,dog1 ,o now you have swiftly drawn near to hearken4 ,o great ada'w7eh7i#aj1 you never fail in anything4 ,o1 appear and draw near running1 for your prey never escapes4 ,you are now come to remove the intruder4 ,ha6 ,you have settled a very small part of it far off there at the end of the earth4 ,listen6 ,ha6 ,in the ,frigid ,land you repose1 ,o ,blue ,dog4 ,o now you have swiftly drawn near to hearken1 ,o great ada'w7eh7i1 you never fail in anything4 ,o1 appear and draw near running1 for your prey never escapes4 ,you are now come to remove the intruder4 ,ha6 ,you have settled a very small part of it far off there at the end of the earth4 ,listen6 ,ha6 ,in the darkening land you repose1 ,o ,black ,dog4 ,o1 now you have swiftly drawn near to hearken4 ,o great ada'w7eh7i1 you never fail in anything4 ,o1 appear and draw near running1 for your prey never escapes4 ,you are now come to remove the intruder4 ,ha6 ,you have settled a very small part of it far off there at the end of the earth4 ,listen6 ,on ,wa'hal7a you repose4 ,o ,white ,dog4 ,oh1 now you have swiftly drawn near to hearken4 ,o great ada'w7eh7i1 you never fail in anything4 ,oh1 appear and draw near running1 for your prey never escapes4 ,you are now come to remove the intruder4 ,ha6 ,you have settled a very small part of it far off there at the end of the earth4 ,listen6 ,on ,wa'hal7a1 you repose1 ,o ,white ,terrapin4 ,o1 now you have swiftly drawn near to hearken4 ,o great ada'w7eh7i1 you never fail in anything4 ,ha6 ,it is for you to loosen its hold on the bone4 ,belief is accomplished4 7,prescription47--,lay a terrapin shell upon 7the spot7 and keep it there while the five kinds 7of spirits7 listen4 ,on finishing1 then blow once4 ,repeat four times1 beginning each time from the start4 ,on finishing the fourth time1 then blow four times4 ,have two white beads lying in the shell1 together with a little of the medicine4 ,don't interfere with it1 but have a good deal boiling in another vessel--a bowl will do very well--and rub it on warm while treating by applying the hands4 ,and this is the medicine3 ,what is called ,ya'na-,uts7e'sta 7bear's bed1 the ,aspidium acrostichoides or ,christmas fern72 and the other is called ,ka'ga-,asgu'ntag7i 7crow's shin1 the ,adianthum pedatum or ,maidenhair fern72 and the other is the common ,egu'nl7i 7another fern72 and the other is the ,little ,soft 7-leaved7 ,egu'nl7i 7,osmunda ,cinnamonea or cinnamon fern71 which grows in the rocks and resembles ,yana-,uts7e'sta and is a small and soft 7-leaved7 ,egu'nl7i4 ,another has brown roots and another has black roots4 ,the roots of all should be 7used74 ,begin doctoring early in the morning2 let the second 7application7 be while the sun is still near the horizon2 the third when it has risen to a considerable height 7#aj a4m472 the fourth when it is above at noon4 ,this is sufficient4 7,the doctor7 must not eat1 and the patient also must be fasting4 ,footnote #aj3 ,ada'w7eh7i is a word used to designate one supposed to have supernatural powers1 and is applied alike to human beings and to the spirits invoked in the formulas4 ,some of the mythic heroes famous for their magic deeds are spoken of as ada'w7eh7i 7plural anida'w7eh7i or anida'we71 but in its application to mortals the term is used only of the very greatest shamans4 ,none of those now belonging to the band are considered worthy of being thus called1 although the term was sometimes applied to one1 ,usaw7i1 who died some years ago4 ,in speaking of himself as an ada'w7eh7i1 as occurs in some of the formulas1 the shaman arrogates to himself the same powers that belong to the gods4 ,our nearest equivalent is the word magician1 but this falls far short of the idea conveyed by the ,cherokee word4 ,in the bible translation the word is used as the equivalent of angel or spirit4 ,explanation4 ,as this formula is taken from the manuscript of ,gahuni1 who died nearly thirty years ago1 no definite statement of the theory of the disease1 or its treatment1 can be given1 beyond what is contained in the formula itself1 which1 fortunately1 is particularly explicit2 most doctors contenting themselves with giving only the words of the prayer1 without noting the ceremonies or even the medicine used4 ,there are various theories as to the cause of each disease1 the most common idea in regard to rheumatism being that it is caused by the spirits of the slain animals1 generally the deer1 thirsting for vengeance on the hunter1 as has been already explained in the myth of the origin of disease and medicine4 ,the measuring-worm 7,catharis7 is also held to cause rheumatism1 from the resemblance of its motions to those of a rheumatic patient1 and the name of the worm wahh7il7i' is frequently applied also to the disease4 ,there are formulas to propitiate the slain animals1 but these are a part of the hunting code and can only be noticed here1 although it may be mentioned in passing that the hunter1 when about to return to the settlement1 builds a fire in the path behind him1 in order that the deer chief may not be able to follow him to his home4 ,the disease1 figuratively called the intruder 7ulsg_/eta71 is regarded as a living being1 and the verbs used in speaking of it show that it is considered to be long1 like a snake or fish4 ,it is brought by the deer chief and put into the body1 generally the limbs1 of the hunter1 who at once begins to suffer intense pain4 ,it can be driven out only by some more powerful animal spirit which is the natural enemy of the deer1 usually the dog or the ,wolf4 ,these animal gods live up above beyond the seventh heaven and are the great prototypes of which the earthly animals are only diminutive copies4 ,they are commonly located at the four cardinal points1 each of which has a peculiar formulistic name and a special color which applies to everything in the same connection4 ,thus the east1 north1 west1 and south are respectively the ,sun ,land1 the ,frigid ,land1 the ,darkening ,land1 and ,w7a'hal7a'1 while their respective mythologic colors are ,red1 ,blue1 ,black1 and ,white4 ,w_/ahal7a is said to be a mountain far to the south4 ,the white or red spirits are generally invoked for peace1 health1 and other blessings1 the red alone for the success of an undertaking1 the blue spirits to defeat the schemes of an enemy or bring down troubles upon him1 and the black to compass his death4 ,the white and red spirits are regarded as the most powerful1 and one of these two is generally called upon to accomplish the final result4 ,in this case the doctor first invokes the ,red ,dog in the ,sun ,land1 calling him a great ad_/awehi1 to whom nothing is impossible and who never fails to accomplish his purpose4 ,he is addressed as if out of sight in the distance and is implored to appear running swiftly to the help of the sick man4 ,then the supplication changes to an assertion and the doctor declares that the ,red ,dog has already arrived to take the disease and has borne away a small portion of it to the uttermost ends of the earth4 ,in the second1 third1 and fourth paragraphs the ,blue ,dog of the ,frigid ,land1 the ,black ,dog of the ,darkening ,land1 and the ,white ,dog of ,w_/ahal7a are successively invoked in the same terms and each bears away a portion of the disease and disposes of it in the same way4 ,finally1 in the fifth paragraph1 the ,white ,terrapin of ,w_/ah7al7a is invoked4 ,he bears off the remainder of the disease and the doctor declares that relief is accomplished4 ,the connection of the terrapin in this formula is not evident1 beyond the fact that he is regarded as having great influence in disease1 and in this case the beads and a portion of the medicine are kept in a terrapin shell placed upon the diseased part while the prayer is being recited4 ,the formulas generally consist of four paragraphs1 corresponding to four steps in the medical ceremony4 ,in this case there are five1 the last being addressed to the terrapin instead of to a dog4 ,the prayers are recited in an undertone hardly audible at the distance of a few feet1 with the exception of the frequent ha1 which seems to be used as an interjection to attract attention and is always uttered in a louder tone4 ,the beads--which are here white1 symbolic of relief--are of common use in connection with these formulas1 and are held between the thumb and finger1 placed upon a cloth on the ground1 or1 as in this case1 put into a terrapin shell along with a small portion of the medicine4 ,according to directions1 the shell has no other part in the ceremony4 ,the blowing is also a regular part of the treatment1 the doctor either holding the medicine in his mouth and blowing it upon the patient1 or1 as it seems to be the case here1 applying the medicine by rubbing1 and blowing his breath upon the spot afterwards4 ,in some formulas the simple blowing of the breath constitutes the whole application4 ,in this instance the doctor probably rubs the medicine upon the affected part while reciting the first paragraph in a whisper1 after which he blows once upon the spot4 ,the other paragraphs are recited in the same manner1 blowing once after each4 ,in this way the whole formula is repeated four times1 with four blows at the end of the final repetition4 ,the directions imply that the doctor blows only at the end of the whole formula1 but this is not in accord with the regular mode of procedure and seems to be a mistake4 ,the medicine consists of a warm decoction of the roots of four varieties of fern1 rubbed on with the hand4 ,the awkward description of the species shows how limited is the ,indian's power of botanic classification4 ,the application is repeated four times during the same morning1 beginning just at daybreak and ending at noon4 ,four is the sacred number running through every detail of these formulas1 there being commonly four spirits invoked in four paragraphs1 four blowings with four final blows1 four herbs in the decoction1 four applications1 and frequently four days' gaktun'ta or tabu4 ,in this case no tabu is specified beyond the fact that both doctor and patient must be fasting4 ,the tabu generally extends to salt or lye1 hot food and women1 while in rheumatism some doctors forbid the patient to eat the foot or leg of any animal1 the reason given being that the limbs are generally the seat of the disease4 ,for a similar reason the patient is also forbidden to eat or even to touch a squirrel1 a buffalo1 a cat1 or any animal which humps itself4 ,in the same way a scrofulous patient must not eat turkey1 as that bird seems to have a scrofulous eruption on its head1 while ball players must abstain from eating frogs1 because the bones of that animal are brittle and easily broken4 ,,hi7,a-,n,u' ,,nasgw,u' ,,did,un,l7,e',,sk7,i ,,ad7,a,n,u'n,w,a,t7,i4 ,asga'ya yukanu'nw7i ,ag7e'ya ,giagage'7i at7at7i'2 ag7e'ya-nu yukanu'nw7i ,asga'ya ,gigage'7i at7at7i'4 ,yu6 ,hig7e'ya ,gigage'7i tsudante'luh7i gese'7i4 ,ulsge'ta hi'tsanu'y'tani'le7i'4 ,ha-,nundagu'ny7i nunta'tsud7alenu'h7i gese'7i4 ,gasgila' gigage'7i tsusdi'ga tetsad7i'il7e' detsala'sidit7e-g7e'7i4 ,hana'gwa us7inuli'yu detsaldisi'yu7i4 ,uts7i7n7a'7wa nu'tatanu'nta4 ,usu'hita nutanu'na4 ,uts7in7a'wa-gwu niguntisge'st7i4 7,dega'sisisgu'n7i7--,hi7a-gwu' nigau' kanahe'ta4 ,nu'kiba nagu'nkw'tisga' dagu'nstisku'7i4 ,sa'gwa nunskwu'ta gunstu'n7i agunstagi's-ka7i huntsatasga'7i nu'kine-nu unskwu'ta nu'k7i nuntsatasga'7i4 ,hi7a-nu' nu'nwat7i3 ,egu'nl7i1 ,ya'na-nu ,uts7esda'g7i1 7,u7wa'sgil7i ts7ig7i' ,egu'nl7i1 t7a'l7i tsinu'dal7e'ha1 ,ka'ga-nu ,asgu'ntag7e tsiunna'seha'7i1 ,da'y7i-nu ,uwa'y7i tsiunna'seha'7i4 ,su'tal7i iyutale'g7i unaste'tsa aga't7i1 uga'nawunu' dagunsta'tisga'7i nu'nwat7i asungala'7i4 ,usu'h7i adanu'nwat7i1 nu'k7i tsusu'hita dulsi'nisu'n adanu'nwati4 7,anawa'gi-nu dilasula'g7i gesu'n7i ul7e' ts7ikani'kaga'7i guw'sdi'-gwu utsawa'ta 7anawa'-gwu-nu'4 ,hi7a-nu' gaktu'nta gulkwa'g7i tsusu'hita4 ,gu'nw7adana'datlahist7i' nige'sunna--,sala'l7i1 gi'li-nu1 w7e'sa-nu1 7a'tatsu-nu'1 a'm7a-nu'1 anig7e'ya-nu4 ,udal7i' ya'kanunwi'ya nu'kiha tsusu'hita un7adan7a'latsi'-tast7i nige'sunna4 ,gasgila'gi-nu uw7a'sun-gwu' u'sk7iladi'st7i uw7a'su nu'k7i tsusu'hit7a'4 ,disa'i-nu dega'sgila u'ntsa nun7a' uwa't7i yigesu7i nu'k7i tsusu'hita4 ,translation4 ,,and ,,this ,,also ,,is ,,for ,,treating ,,the ,,crippler4 ,yu6 ,o ,red ,woman1 you have caused it4 ,you have put the intruder under him4 ,ha6 now you have come from the ,sun ,land4 ,you have brought the small red seats1 with your feet resting upon them4 ,ha6 now they have swiftly moved away from you4 ,relief is accomplished4 ,let it not be for one night alone4 ,let the relief come at once4 7,prescription7--7corner note at top47 ,if treating a man one must say ,red ,woman1 and if treating a woman one must say ,red ,man4 ,this is just all of the prayer4 ,repeat it four times while laying on the hands4 ,after saying it over once1 with the hands on 7the body of the patient71 take off the hands and blow once1 and at the fourth repetition blow four times4 ,and this is the medicine4 ,egu'nl7i 7a species of fern74 ,ya'-na-,uts7e'sta 7bear's bed1 the ,aspidium acrostichoides or ,christmas fern71 two varieties of the soft-7leaved7 ,egu'nl7i 7one1 the small variety1 is the ,cinnamon fern1 ,osmunda cinnamonea71 and what is called ,ka'ga ,asgu'ntag7e 7crow's shin1 the ,adiantum pedatum or ,maidenhair fern7 and what is called ,da'y7i-,uwa'y7i 7beaver's paw--not identified74 ,boil the roots of the six varieties together and apply the hands warm with the medicine upon them4 ,doctor in the evening4 ,doctor four consecutive nights4 7,the pay7 is cloth and moccasins2 or1 if one does not have them1 just a little dressed deerskin and some cloth4 ,and this is the tabu for seven nights4 ,one must not touch a squirrel1 a dog1 a cat1 the mountain trout1 or women4 ,if one is treating a married man they 7sic7 must not touch his wife for four nights4 ,and he must sit on a seat by himself for four nights1 and must not sit on the other seats for four nights4 ,explanation4 ,the treatment and medicine in this formula are nearly the same as in that just given1 which is also for rheumatism1 both being written by ,gahuni4 ,the prayer differs in several respects from any other obtained1 but as the doctor has been dead for years it is impossible to give a full explanation of all the points4 ,this is probably the only formula in the collection in which the spirit invoked is the ,red ,woman1 but1 as explained in the corner note at the top1 this is only the form used instead of ,red ,man1 when the patient is a man4 ,the ,red ,man1 who is considered perhaps the most powerful god in the ,cherokee pantheon1 is in some way connected with the thunder1 and is invoked in a large number of formulas4 ,the change in the formula1 according to the sex of the patient1 brings to mind a belief in ,irish folk medicine1 that in applying certain remedies the doctor and patient must be of opposite sexes4 ,the ,red ,man lives in the east1 in accordance with the regular mythologic color theory1 as already explained4 ,the seats also are red1 and the form of the verb indicates that the ,red ,woman is either standing upon them 7plural7 or sitting with her feet resting upon the rounds4 ,these seats or chairs are frequently mentioned in the formulas1 and always correspond in color with the spirit invoked4 ,it is not clear why the ,red ,woman is held responsible for the disease1 which is generally attributed to the revengeful efforts of the game1 as already explained4 ,in agreement with the regular form1 the disease is said to be put under 7not into7 the patient4 ,the assertion that the chairs have swiftly moved away would seem from analogy to mean that the disease has been placed upon the seats and thus borne away4 ,the verb implies that the seats move by their own volition4 ,immediately afterward it is declared that relief is accomplished4 ,the expression usu'hita nutanu'na occurs frequently in these formulas1 and may mean either let it not be for one night alone1 or let it not stay a single night1 according to the context4 ,the directions specify not only the medicine and the treatment1 but also the doctor's fee4 ,from the form of the verb the tabu1 except as regards the seat to be used by the sick person1 seems to apply to both doctor and patient4 ,it is not evident why the mountain trout is prohibited1 but the dog1 squirrel1 and cat are tabued1 as already explained1 from the fact that these animals frequently assume positions resembling the cramped attitude common to persons afflicted by rheumatism4 ,the cat is considered especially uncanny1 as coming from the whites4 ,seven1 as well as four1 is a sacred number with the tribe1 being also the number of their gentes4 ,it will be noted that time is counted by nights instead of by days4 ,,hi,a' ,i',,nat,u ,,yunisk,u',,ltsa ,,adan,u',,nw,a,t7,i4 #a4 ,dunu'wa1 dunu'wa1 dunu'wa1 dunu'wa1 dunu'wa1 dunu'wa 7song74 ,sg7e6 ,ha-,wala's7i-gwu tsunlu'ntani'ga4 #b4 ,dayuha1 dayuha1 dayuha1 dayuha dayuha 7song74 ,sg7e6 ,ha-,usug7i-gwu tsun-lun'-tani'ga4 7,dega'sisisgu'n7i74--,kanagi'ta naya'ga hi7a' dilentisg'un7i4 ,t7a'l7i igu'nkw'tat7i1 ul7e' talin7e' tsutanu'nna nasgwu' ta'l7i igu'nkw'tat7i'4 ,tsa'la aganu'nlieska7i' tsa'la yikani'gungu'a7i' watsi'la-gwu ganunli'y7et7i uniskultsu'n7i4 ,nu'k7i nagade'stisga7i' aganunli'esgun7i4 ,aksku'n7i gadest'at7i1 nuuk7i nagade' sta huntsatasga'7i4 ,hi7a-nu' i'natu akti's7i udesta'7i yigu'nka1 naski-nu' tsagadu'l7agisga'7i iyu'st7i gatgu'n7i4 ,translation4 ,,this ,,is ,,to ,,treat ,,them ,,if ,,they ,,are ,,bitten ,,by ,a ,,snake4 #a4 ,dunu'wa1 dunu'wa1 dunu'wa1 dunu'wa1 dunu'wa1 dunu'wa4 ,listen6 ,ha6 ,it is only a common frog which has passed by and put it 7the intruder7 into you4 #b4 ,dayuha1 dayuha1 dayuha1 dayuha1 dayuha4 ,listen6 ,ha6 ,it is only an ,usu'g7i which has passed by and put it into you4 7,prescription47--,now this at the beginning is a song4 ,one should say it twice and also say the second line twice4 ,rub tobacco 7juice7 on the bite for some time1 or if there be no tobacco just rub on saliva once4 ,in rubbing it on1 one must go around four times4 ,go around toward the left and blow four times in a circle4 ,this is because in lying down the snake always coils to the right and this is just the same 7lit4 means like7 as uncoiling it4 ,explanation4 ,this is also from the manuscript book of ,gahuni1 deceased1 so that no explanation could be obtained from the writer4 ,the formula consists of a song of two verses1 each followed by a short recitation4 ,the whole is repeated1 according to the directions1 so as to make four verses or songs2 four1 as already stated1 being the sacred number running through most of these formulas4 ,four blowings and four circuits in the rubbing are also specified4 ,the words used in the songs are sometimes composed of unmeaning syllables1 but in this case dunuwa and dayuha seem to have a meaning1 although neither the interpreter nor the shaman consulted could explain them1 which may be because the words have become altered in the song1 as frequently happens4 ,dunu'wa appears to be an old verb1 meaning it has penetrated1 probably referring to the tooth of the reptile4 ,these medicine songs are always sung in a low plaintive tone1 somewhat resembling a lullaby4 ,usu'g7i also is without explanation1 but is probably the name of some small reptile or batrachian4 ,as in this case the cause of the trouble is evident1 the ,indians have no theory to account for it4 ,it may be remarked1 however1 that when one dreams of being bitten1 the same treatment and ceremonies must be used as for the actual bite2 otherwise1 although perhaps years afterward1 a similar inflammation will appear on the spot indicated in the dream1 and will be followed by the same fatal consequences4 ,the rattlesnake is regarded as a supernatural being or ada'wehi1 whose favor must be propitiated1 and great pains are taken not to offend him4 ,in consonance with this idea it is never said among the people that a person has been bitten by a snake1 but that he has been scratched by a brier4 ,in the same way1 when an eagle has been shot for a ceremonial dance1 it is announced that a snowbird has been killed1 the purpose being to deceive the rattlesnake or eagle spirits which might be listening4 ,the assertion that it is only a common frog or only an ,usu'g7i brings out another characteristic idea of these formulas4 ,whenever the ailment is of a serious character1 or1 according to the ,indian theory1 whenever it is due to the influence of some powerful disease spirit the doctor always endeavors to throw contempt upon the intruder1 and convince it of his own superior power by asserting the sickness to be the work of some inferior being1 just as a white physician might encourage a patient far gone with consumption by telling him that the illness was only a slight cold4 ,sometimes there is a regular scale of depreciation1 the doctor first ascribing the disease to a rabbit or groundhog or some other weak animal1 then in succeeding paragraphs mentioning other still less important animals and finally declaring it to be the work of a mouse1 a small fish1 or some other insignificant creature4 ,in this instance an ailment caused by the rattlesnake1 the most dreaded of the animal spirits1 is ascribed to a frog1 one of the least importance4 ,in applying the remedy the song is probably sung while rubbing the tobacco juice around the wound4 ,then the short recitation is repeated and the doctor blows four times in a circle about the spot4 ,the whole ceremony is repeated four times4 ,the curious directions for uncoiling the snake have parallels in ,european folk medicine4 ,g,un,w7,a,,ni',,gist,a'7,i ,,adanu'n,w,a,t7,i4 ,sg7e6 ,ha-tsida'w7eiyu1 gahus't7i agin_/ult7i nige'sunna4 ,gungw7adag'anaddiyu' tsida'w7ei'yu4 ,ha-,w7ahuhu'-gwu hitagu'sgastan7eh7e7i4 ,ha-na'gwa h7ukikahunu' ha-dus7u'gah7i digesu'n7i1 iyu'nta wunkida'h7istani'ga4 ,sg7e6 ,ha-tsida'w7ei'yu1 gahu'st7i aginu'lt7i nige'sunna4 ,gungw7adaga'nad'diyu' tsida'w7ei'yu4 ,ha-,uguku'-gwu hitagu'sgastan7e'he7i' udahi'yu tag'u'sgastan7e'h7e7i'4 ,ha-na'gwadi'na hunkikahunnu'4 ,ha-nana'h7i diges7u'n7i iyu'nta wunkida'h7istani'ga4 ,sg7e6 ,ha-tsida'w7ei'yu1 gahu'st7i aginu'lt7i nige'sunna4 ,gungw7adaga'nad'diyu' tsida'w7ei'yu4 ,ha-,tsistu-gwu hitagu'sgastan7e'he'7iudahi'yu tag'usgastan7e'h7e7i'4 ,ha-na'gwadi'na hu'nkikahu'nnu4 ,ha-sununda's7i iyu'nta kane'skawa'dih7i digesu'n7i1 wunkida'h7istani'ga4 ,sg7e6 ,ha-tsida'w7ei'yu1 gahu'st7i aginu'lt7i nige'sunna4 ,gungw7adaga'nad'di'yu tsida'w7ei'yu4 ,ha-,de'tsata'-gwu 7hi7tagu'sgastan7e'h7e7i udahi'yu tagu'sgastan7e'h7e7i4 ,ha-na'gwadi'na hunkikahu'na4 ,ha-uda'tale'ta digesu'n7i1 iyu'nta wunkida'h7istani'ga4 7,dega'sisisgu'n7i7--,hi7a'-sk7in7i' unsdi'ya d7ikanu'nwat7i tsanatsa'yiha'7i tsaniska'iha'7i2 gunwani'gista'7i hi'anud7i'sga7i'4 7,am7a' dutsati'st7isga'7i nu'k7i tsusu'hita d7ikanu'nwat7i ,ulsinide'na dakanu'nwisga'7i4 7,u'ntsa iyu'nta witunini'dast7i yigesa'7i4 ,translation4 ,,to ,,treat ,,them ,,when ,,something ,,is ,,causing ,,something ,,to ,,eat ,,them4 ,listen6 ,ha6 ,i am a great ada'wehi1 ,i never fail in anything4 ,i surpass all others--,i am a great ada'wehi4 ,ha6 ,it is a mere screech owl that has frightened him4 ,ha6 now ,i have put it away in the laurel thickets4 ,there ,i compel it to remain4 ,listen6 ,ha6 ,i am a great ada'wehi1 ,i never fail in anything4 ,i surpass all others--,i am a great ada'wehi4 ,ha6 ,it is a mere hooting owl that has frightened him4 ,undoubtedly that has frightened him4 ,ha6 ,at once ,i have put it away in the spruce thickets4 ,ha6 ,there ,i compel it to remain4 ,listen6 ,ha6 ,i am a great ada'wehi1 ,i never fail in anything4 ,i surpass all others--,i am a great ada'wehi4 ,ha6 ,it is only a rabbit that has frightened him4 ,undoubtedly that has frightened him4 ,ha6 ,instantly ,i have put it away on the mountain ridge4 ,ha6 ,there in the broom sage ,i compel it to remain4 ,listen6 ,ha6 ,i am a great ada'wehi1 ,i never fail in anything4 ,i surpass all others--,i am a great ada'wehi4 ,ha6 ,it is only a mountain sprite that has frightened him4 ,undoubtedly that has frightened him4 ,ha6 ,instantly ,i have put it away on the bluff4 ,ha6 ,there ,i compel it to remain4 7,prescription7--,now this is to treat infants if they are affected by crying and nervous fright4 7,then7 it is said that something is causing something to eat them4 ,to treat them one may blow water on them for four nights4 ,doctor them just before dark4 ,be sure not to carry them about outside the house4 ,explanation4 ,the ,cherokee name for this disease is ,gunwani'gista7i'1 which signifies that something is causing something to eat1 or gnaw the vitals of the patient4 ,the disease attacks only infants of tender age and the symptoms are nervousness and troubled sleep1 from which the child wakes suddenly crying as if frightened4 ,the civilized doctor would regard these as symptoms of the presence of worms1 but although the ,cherokee name might seem to indicate the same belief1 the real theory is very different4 ,cherokee mothers sometimes hush crying children1 by telling them that the screech owl is listening out in the woods or that the ,de'tsata--a malicious little dwarf who lives in caves in the river bluffs--will come and get them4 ,this quiets the child for the time and is so far successful1 but the animals1 or the ,de'tsata1 take offense at being spoken of in this way1 and visit their displeasure upon the children born to the mother afterward4 ,this they do by sending an animal into the body of the child to gnaw its vitals4 ,the disease is very common and there are several specialists who devote their attention to it1 using various formulas and prescriptions4 ,it is also called 7atawi'n7eh7i1 signifying that it is caused by the dwellers in the forest1 i4e41 the wild game and birds1 and some doctors declare that it is caused by the revengeful comrades of the animals1 especially birds1 killed by the father of the child1 the animals tracking the slayer to his home by the blood drops on the leaves4 ,the next formula will throw more light upon this theory4 ,in this formula the doctor1 who is certainly not overburdened with modesty1 starts out by asserting that he is a great ada'wehi1 who never fails and who surpasses all others4 ,he then declares that the disease is caused by a mere screech owl1 which he at once banishes to the laurel thicket4 ,in the succeeding paragraphs he reiterates his former boasting1 but asserts in turn that the trouble is caused by a mere hooting owl1 a rabbit1 or even by the ,de'tsata1 whose greatest exploit is hiding the arrows of the boys1 for which the youthful hunters do not hesitate to rate him soundly4 ,these various mischief-makers the doctor banishes to their proper haunts1 the hooting owl to the spruce thicket1 the rabbit to the broom sage on the mountain side1 and the ,de'tsata to the bluffs along the river bank4 ,some doctors use herb decoctions1 which are blown upon the body of the child1 but in this formula the only remedy prescribed is water1 which must be blown upon the body of the little sufferer just before dark for four nights4 ,the regular method is to blow once each at the end of the first1 second1 and third paragraphs and four times at the end of the fourth or last4 ,in diseases of this kind1 which are not supposed to be of a local character1 the doctor blows first upon the back of the head1 then upon the left shoulder1 next upon the right shoulder1 and finally upon the breast1 the patient being generally sitting1 or propped up in bed1 facing the east4 ,the child must not be taken out of doors during the four days1 because should a bird chance to fly overhead so that its shadow would fall upon the infant1 it would fan the disease back into the body of the little one4 ,g,un,,wani',,gist,u'n7,i ,,ditan,un,w,a,,ti',y7,i ,yu6 ,sg7e6 ,us7inu'l7i hatu'ngani'ga1 ,giya'giya' ,saka'n7i1 ew'sata'g7i tsulda'hist7i4 ,us7inu'l7i hatlasi'ga4 ,tsis'kwa-gwu' ulsge'ta uwu'tlanil7e7i'4 ,us7inuli'yu atsahilu'g7isi'ga4 ,uts7in7a'wa nu'tatanu'nta4 ,yu6 ,yu6 ,sg7e6 ,us7inu'l7i hatu'ngani'ga1 ,diga'tisk7i ,watige'7i1 galu'nlat7i iyu'nta ditsulda'hist7i4 ,ha-na'gwa us7inu'l7i hatlasi'ga4 ,tsi'skwa-gwu d7itu'nila'w'itsu'h7i higese'7i4 ,us7inul7i k7etati'gulahi'ga4 ,uts7in7a'wa adunni'ga4 ,yu6 ,translation4 ,,to ,,treat ,g,un,,wani',,gist,u'n7,i--7,,second74 ,yu6 ,listen6 ,quickly you have drawn near to hearken1 ,o ,blue ,sparrow-,hawk2 in the spreading tree tops you are at rest4 ,quickly you have come down4 ,the intruder is only a bird which has overshadowed him4 ,swiftly you have swooped down upon it4 ,relief is accomplished4 ,yu6 ,yu6 ,listen6 ,quickly you have drawn near to hearken1 ,o ,brown ,rabbit-,hawk2 you are at rest there above4 ,ha6 ,swiftly now you have come down4 ,it is only the birds which have come together for a council4 ,quickly you have come and scattered them4 ,relief is accomplished4 ,yu6 ,explanation4 ,this formula1 also for ,gunwani'gistu'n7i or ,atawin7e'h7i1 was obtained from ,awan'ita 7,young ,deer71 who wrote down only the prayer and explained the treatment orally4 ,he coincides in the opinion that this disease in children is caused by the birds1 but says that it originates from the shadow of a bird flying overhead having fallen upon the pregnant mother4 ,he says further that the disease is easily recognized in children1 but that it sometimes does not develop until the child has attained maturity1 when it is more difficult to discern the cause of the trouble1 although in the latter case dark circles around the eyes are unfailing symptoms4 ,the prayer--like several others from the same source--seems incomplete1 and judging from analogy is evidently incorrect in some respects1 but yet exemplifies the disease theory in a striking manner4 ,the disease is declared to have been caused by the birds1 it being asserted in the first paragraph that a bird has cast its shadow upon the sufferer1 while in the second it is declared that they have gathered in council 7in his body74 ,this latter is a favorite expression in these formulas to indicate the great number of the disease animals4 ,another expression of frequent occurrence is to the effect that the disease animals have formed a settlement or established a townhouse in the patient's body4 ,the disease animal1 being a bird or birds1 must be dislodged by something which preys upon birds1 and accordingly the ,blue ,sparrow-,hawk from the tree tops and the ,brown ,rabbit-,hawk 7,diga'tisk7i--,one who snatches up71 from above are invoked to drive out the intruders4 ,the former is then said to have swooped down upon them as a hawk darts upon its prey1 while the latter is declared to have scattered the birds which were holding a council4 ,this being done1 relief is accomplished4 ,yu6 is a meaningless interjection frequently used to introduce or close paragraphs or songs4 ,the medicine used is a warm decoction of the bark of ,kunstu'ts7i 7,sassafras--,sassafras officinale71 ,kanunsi'ta 7,flowering ,dogwood--,cornus florida71 ,uda'lana 7,service tree--,amelanchier ,canadensis71 and ,uni'kwa 7,black ,gum--,nyssa multiflora71 with the roots of two species 7large and small7 of ,da'yakal7i'sk7i 7,wild ,rose--,rosa lucida74 ,the bark in every case is taken from the east side of the tree1 and the roots selected are also generally1 if not always1 those growing toward the east4 ,in this case the roots and barks are not bruised1 but are simply steeped in warm water for four days4 ,the child is then stripped and bathed all over with the decoction morning and night for four days1 no formula being used during the bathing4 ,it is then made to hold up its hands in front of its face with the palms turned out toward the doctor1 who takes some of the medicine in his mouth and repeats the prayer mentally1 blowing the medicine upon the head and hands of the patient at the final ,yu6 of each paragraph4 ,it is probable that the prayer originally consisted of four paragraphs1 or else that these two paragraphs were repeated4 ,the child drinks a little of the medicine at the end of each treatment4 ,the use of salt is prohibited during the four days of the treatment1 the word 7am7a'7 being understood to include lye1 which enters largely into ,cherokee food preparations4 ,no chicken or other feathered animal is allowed to enter the house during the same period1 for obvious reasons1 and strangers are excluded for reasons already explained4 ,,hia' ,,du',,niyukwatisg,u'n_/,i ,,kana',h',e,h,u4 ,sg7e6 ,nundagu'ny7i tsulda'hist7i1 ,kanani'sk7i ,gigage4 ,us7inu'l7i nu'nna gi'gage h7inunni'ga4 ,hida'w7ehi-gagu'1 ast7i' digi'gage us7inu'l7i deh7ikssa'untani'ga4 ,ulsge'ta kane'ge kayu'ga gesu'n1 tsga'ya-gwu higese'7i4 ,eh7ist7i' hituwa'saniy'te7i'4 ,us7inu'l7i ast7i' digi'gage dehada'untani'ga1 adi'na tsulstai-yu'ti-gwu higese'7i4 ,na'gwa ganagi'ta da'tsatane'l7i4 ,uts7in7a'wa nu'tatanu'nta nuntuneli'ga4 ,yu6 ,h7igayu'nl7i ,tsune'ga hatu'ngani'ga4 ,a'ya-gagu' gatu'ngisge'st7i tsungili's7i deagwulstaw7i'stitege'st7i1 tsadunu'h7i4 ,na'ski-gagu' itsa'wesu'h7i na'gwa us7inu'l7i hatu'ngani'ga4 ,uts7in7a'wa n_/utatanu'ta nuntu'neli'ga4 ,yu6 ,sg7e6 ,uhyuntla'y7i tsulda'histi ,kanani'sk7i ,saka'n7i4 ,us7inu'l7i nu'nna saka'n7i h7inunni'ga4 ,hida'w7ehi-gagu'1 ast7i' 7di7saka'n7i us7inu'l7i deh7iksa'untani'ga4 ,ulsge'ta kane'ge kayu'ga gesu'n1 tsga'ya-gwu higese'7i4 ,eh7ist7i' hituwa'saniyte77i'74 ,us7inu'l7i ast7i' disaka'nige dehada'untaniga1 adi'na tsulstai-yu'ti-gwu higese'7i4 ,na'gwa tsga'ya gunagi'ta tsutuneli'ga4 ,uts7in7a'wa nu'tatanu'nta nuntuneli'ga4 ,yu6 ,h7igayu'nl7i ,tsune'ga hatungani'ga4 ,a'ya-gagu' gatu'ngisge'st7i tsungili's7i deagwulstaw7i'stitege'st7i1 tsadunu'h7i4 ,nas'kigagu' itsawesu'h7i na'gwa us7inu'l7i hatu'ngani'ga4 ,uts7in7a'wa nutatanu'nta nuntuneli'ga4 ,yu6 ,sg7e6 ,usuhi'y7i tsulda'hist7i ,kanani'sk7i ,u'nnage4 ,us7inu'l7i nu'nna u'nnage h7inunni'ga4 ,hida'w7ehi-gagu'1 ast7i' digu'nnage us7inu'l7i deh7iksa'untani'ga4 ,ulsge'ta kane'ge kayu'ga gesu'n1 tsga'ya-gwu higese'7i4 ,eh7ist7i' hituwa'saniyte7i'4 ,us7inu'l7i ast7i' digu'nnage dehada'untani'ga1 adi'na tsulstai-yu'ti-gwu higese'7i4 ,na'gwa tsga'ya gunagi'ta tsutuneli'ga4 ,uts7in7a'wa nutatanu'nta nuntuneli'ga4 ,yu6 ,h7igayu'nl7i ,tsune'ga hatungani'ga4 ,a'ya-gagu' gatu'ngisge'st7i tsungili's7i deagwulstaw7i'stitege'st7i1 tsadunu'h7i4 ,na'skigagu' itsawesu'h7i na'gwa us7inu'l7i hatu'ngani'ga4 ,uts7in7a'wa nutatanu'nta nuntuneli'ga4 ,yu6 ,sg7e6 ,galu'nlat7i tsulda'hist7i1 ,kanani'sk7i ,tsune'ga4 ,us7inu'l7i nu'nna une'ga h7inunni'ga4 ,hida'w7ehi-gagu'1 ast7i' tsune'ga us7inu'l7i deh7iksa'un tani'ga4 ,ulsge'ta kane'ge kayu'ga gesu'n1 tsga'ya-gwu higese'7i4 ,eh7ist7i' hituwa's7aniy'te7i'4 ,us7inu'l7i ast7i' tsune'ga dehada'untani'ga1 adi'na tsulstai-yu'ti-gwu higese'7i4 ,na'gwa tsga'ya gunagi'ta tsutuneli'ga4 ,uts7in7a'wa nu'tatanu'nta1 nuntuneli'ga4 ,yu6 ,h7igayu'nl7i ,tsune'ga hatu'ngani'ga4 ,a'ya-gagu' gatu'ngisge'st7i tsungili's7i deagwulstaw7i'stitege'st7i1 tsadunu'h7i4 ,naski-gagu' itsawesu'h7i na'gwa us7inu'l7i hatungani'ga4 ,u'ts7ina'wa nutatanu'nta nuntuneli'ga4 ,yu6 7,degasi'sisgu'n7i7--,hi7a' duniyukwa'tisgu'n7i d7ikanu'nwat7i 7atanu'nsida'h7i y7i'g7i4 ,na'sk7i digu'nstan7e'ti-gwu ul7e' ts7itsatu' yie'lisu4 ,nigun'-gwu usu'na for usunda'na8 gu'ntat7i naya'ga nu'nwat7i unanu'nsk7ala'7i4 ,kane'ska dala'nige unaste'tla ts7i'g7i4 ,se'lu d7igahunu'h7i tsuni'yah7ist7i' nu'k7i tsusu'hita1 kanahe'na-nu nask7i' iga'7i udanu'st7i hi'g7i naya'ga4 ,translation4 ,,this ,,tells ,,about ,,moving ,,pains ,,in ,,the ,,teeth 7,,neuralgia874 ,listen6 ,in the ,sunland you repose1 ,o ,red ,spider4 ,quickly you have brought and laid down the red path4 ,o great ada'wehi1 quickly you have brought down the red threads from above4 ,the intruder in the tooth has spoken and it is only a worm4 ,the tormentor has wrapped itself around the root of the tooth4 ,quickly you have dropped down the red threads1 for it is just what you eat4 ,now it is for you to pick it up4 ,the relief has been caused to come4 ,yu6 ,o ,ancient ,white1 you have drawn near to hearken1 for you have said1 ,when ,i shall hear my grandchildren1 ,i shall hold up their heads4 ,because you have said it1 now therefore you have drawn near to listen4 ,the relief has been caused to come4 ,yu6 ,listen6 ,in the ,frigid ,land you repose1 ,o ,blue ,spider4 ,quickly you have brought and laid down the blue path4 ,o great ada'wehi1 quickly you have brought down the blue threads from above4 ,the intruder in the tooth has spoken and it is only a worm4 ,the tormentor has wrapped itself around the root of the tooth4 ,quickly you have dropped down the blue threads1 for it is just what you eat4 ,now it is for you to pick it up4 ,the relief has been caused to come4 ,yu6 ,o ,ancient ,white1 you have drawn near to hearken1 for you have said1 ,when ,i shall hear my grandchildren1 ,i shall hold up their heads4 ,because you have said it1 now therefore you have drawn near to listen4 ,the relief has been caused to come4 ,yu6 ,listen6 ,in the ,darkening ,land you repose1 ,o ,black ,spider4 ,quickly you have brought and laid down the black path4 ,o great ada'wehi1 quickly you have brought down the black threads from above4 ,the intruder in the tooth has spoken and it is only a worm4 ,the tormentor has wrapped itself around the root of the tooth4 ,quickly you have dropped down the black threads1 for it is just what you eat4 ,now it is for you to pick it up4 ,the relief has been caused to come4 ,yu6 ,o ,ancient ,white1 you have drawn near to hearken1 for you have said1 ,when ,i shall hear my grandchildren1 ,i shall hold up their heads4 ,because you have said it1 now therefore you have drawn near to listen4 ,the relief has been caused to come4 ,yu6 ,listen6 ,you repose on high1 ,o ,white ,spider4 ,quickly you have brought and laid down the white path4 ,o great ada'wehi1 quickly you have brought down the white threads from above4 ,the intruder in the tooth has spoken and it is only a worm4 ,the tormentor has wrapped itself around the root of the tooth4 ,quickly you have dropped down the white threads1 for it is just what you eat4 ,now it is for you to pick it up4 ,the relief has been caused to come4 ,yu6 ,o ,ancient ,white1 you have drawn near to hearken1 for you have said1 ,when ,i shall hear my grandchildren1 ,i shall hold up their heads4 ,because you have said it1 now therefore you have drawn near to listen4 ,the relief has been caused to come4 ,yu6 7,prescription7--,this is to treat them if there are pains moving about in the teeth4 ,it is only 7necessary7 to lay on the hands1 or to blow1 if one should prefer4 ,one may use any kind of a tube1 but usually they have the medicine in the mouth4 ,it is the ,yellow-rooted ,grass 7kane' ska dala'nige unaste'tla2 not identified47 ,one must abstain four nights from cooked corn 7hominy71 and kanahe'na 7fermented corn gruel7 is especially forbidden during the same period4 ,explanation4 ,this formula is taken from the manuscript book of ,gatigwanasti1 now dead1 and must therefore be explained from general analogy4 ,the ailment is described as pains moving about in the teeth--that is1 affecting several teeth simultaneously--and appears to be neuralgia4 ,the disease spirit is called the intruder and the tormentor and is declared to be a mere worm 7tsga'ya71 which has wrapped itself around the base of the tooth4 ,this is the regular toothache theory4 ,the doctor then calls upon the ,red ,spider of the ,sunland to let down the red threads from above1 along the red path1 and to take up the intruder1 which is just what the spider eats4 ,the same prayer is addressed in turn to the ,blue ,spider in the north1 the ,black ,spider in the west and the ,white ,spider above 7galun'lati74 ,it may be stated here that all these spirits are supposed to dwell above1 but when no point of the compass is assigned1 galun'lati is understood to mean directly overhead1 but far above everything of earth4 ,the dweller in this overhead galun'lati may be red1 white1 or brown in color4 ,in this formula it is white1 the ordinary color assigned spirits dwelling in the south4 ,in another toothache formula the ,squirrel is implored to take the worm and put it between the forking limbs of a tree on the north side of the mountain4 ,following each supplication to the spider is another addressed to the ,ancient ,white1 the formulistic name for fire4 ,the name refers to its antiquity and light-giving properties and perhaps also to the fact that when dead it is covered with a coat of white ashes4 ,in those formulas in which the hunter draws omens from the live coals it is frequently addressed as the ,ancient ,red4 ,the directions are not explicit and must be interpreted from analogy4 ,laying on the hands refers to pressing the thumb against the jaw over the aching tooth1 the hand having been previously warmed over the fire1 this being a common method of treating toothache4 ,the other method suggested is to blow upon the spot 7tooth or outside of jaw87 a decoction of an herb described rather vaguely as yellow-rooted grass either through a tube or from the mouth of the operator4 ,igaw7i'1 a toothache specialist1 treats this ailment either by pressure with the warm thumb1 or by blowing tobacco smoke from a pipe placed directly against the tooth4 ,hominy and fermented corn gruel 7kanahe'na7 are prohibited for the regular term of four nights1 or1 as we are accustomed to say1 four days1 and special emphasis is laid upon the gruel tabu4 ,the prayer to the ,spider is probably repeated while the doctor is warming his hands over the fire1 and the following paragraph to the ,ancient ,white 7the ,fire7 while holding the warm thumb upon the aching spot4 ,this reverses the usual order1 which is to address the fire while warming the hands4 ,in this connection it must be noted that the fire used by the doctor is never the ordinary fire on the hearth1 but comes from four burning chips taken from the hearth fire and generally placed in an earthen vessel by the side of the patient4 ,in some cases the decoction is heated by putting into it seven live coals taken from the fire on the hearth4 ,,unawa ,,st,i ,,egwa 7,,adan,un,w,a,t3,i74 7#b7 7#c7 7#d7 ,sg7e6 ,galu'nlat7i' hinehi' hinehi'yu hinida'we1 7#e7 7#f7 utsina'wa adunniga #ab #ab #bb #cd #cc #eff--;,hay7i'6 7#a7 7#b7 7#c7 7#d7 ,sg7e6 ,unwada'hi hinehi'1 hinehi'yu hinida'we1 7#e7 7#f7 utsina'wa adunni'ga #ab #ab #bb #cd #cc #eff--;,hay7i'6 7#a7 7#b7 7#c7 7#d7 ,sg7e6 ,natsihi' hinehi' hinehi'yu hinida'we 7#e7 7#f7 utsina'wa adunni'ga #ab #ab #bb #cd #cc #eff--;,hay7i'6 7#a7 7#b7 7#c7 7#d7 ,sg7e6 ,amayi' hinehi'1 hinehi'yu hinida'we 7#e7 7#f7 utsina'wa adunni'ga #ab #ab #bb #cc #cc #eff--;,hay7i'6 ,sg7e6 ,ha-na'gwa hatu'nngani'ga1 ,agalu'ga ,tsusdi'ga1 hida'w7eh7i1 a'tali tsusdiga'h7i duda'wsatu'n ditsulda'hist7i4 7,hida'w7eh7i1 gahu'st7i tsanu'lunhunsg7i' nige'sunna47 ,ha-na'gwa da'tulehungu'4 ,usdi'gi7yu7 utiya'stanun'7h7i7 7higese'i74 7,hun7hiyala'gistani'ga iga't7i usdiga'h7i usa'h7ilag7i' ,igatu'lt7i nunna'h7i w7ite'tsat7anun'uns7i'4 ,a'ne'tsage'ta getsatun7eh7i nungulstani'ga igun'wulstanita'sti-gwu4 ,ati'gale'yata tsutu'neli'ga4 ,uts7ina'wa #aa niguntisge'st7i4 ,sg7e6 ,ha-na'gwa hunhatu'ngani'ga1 ,agalu'ga ,hegwahigwu'4 ,a'tal7i tsegwa'h7i duda'wsatun iyunta ditsulda'hist7i4 ,agalu'ga ,he'gwa1 haus7inu'l7i da'tulehungu4 ,usdi'giyu utiya'stanu'nh7i4 ,hiyala'gistani'ga ulsge'ta iga't-egwa'h7i7 usa'h7ilag7i'4 7,igat-7egwa'h7i iyun'ta nunna'h7i w7itetsatanu'nuns7i'4 ,a'ne'tsage'ta getsatune'litise'sti igun'wulstanita'sti-gwu4 ,uts7ina'wa-gwu nutatanunta4 ,nigag7i' ,yu6 7,degasi'sisgu'n7i7--,unawa'st7i e'gwa u'nitlunga'7i4 ,ta'ya gu'ntat7i1 ditsa'tista'ti4 ,tsa'l-agayu'nl7i y7a'h7a ulu'nkwati-gwu nasgwu'4 ,translation4 ,,to ,,treat ,,the ,,great ,,chill4 ,listen6 ,on high you dwell1 ,on high you dwell--you dwell1 you dwell4 ,forever you dwell1 you anida'we1 forever you dwell1 forever you dwell4 ,relief has come--has come4 ,hay7i6 ,listen6 ,on ,unwada'h7i you dwell1 ,on ,unwadah7i you dwell--you dwell1 you dwell4 ,forever you dwell1 you anida'we1 forever you dwell1 forever you dwell4 ,relief has come--has come4 ,hay7i6 ,listen6 ,in the pines you dwell1 ,in the pines you dwell--you dwell1 you dwell4 ,forever you dwell1 you anida'we1 forever you dwell1 forever you dwell4 ,relief has come--has come4 ,hay7i6 ,listen6 ,in the water you dwell1 ,in the water you dwell1 you dwell1 you dwell4 ,forever you dwell1 you anida'we1 forever you dwell1 forever you dwell4 ,relief has come--has come4 ,hayi7i6 ,listen6 ,o now you have drawn near to hearken1 ,o ,little ,whirlwind1 ,o ada'wehi1 in the leafy shelter of the lower mountain1 there you repose4 ,o ada'wehi1 you can never fail in anything4 ,ha6 ,now rise up4 ,a very small portion of the disease remains4 ,you have come to sweep it away into the small swamp on the upland4 ,you have laid down your paths near the swamp4 ,it is ordained that you shall scatter it as in play1 so that it shall utterly disappear4 ,by you it must be scattered4 ,so shall there be relief4 ,listen6 ,o now again you have drawn near to hearken1 ,o ,whirlwind1 surpassingly great4 ,in the leafy shelter of the great mountain there you repose4 ,o ,great ,whirlwind1 arise quickly4 ,a very small part of the disease remains4 ,you have come to sweep the intruder into the great swamp on the upland4 ,you have laid down your paths toward the great swamp4 ,you shall scatter it as in play so that it shall utterly disappear4 ,and now relief has come4 ,all is done4 ,yu6 ,footnote #aa3 ,so written and pronounced by ,ayun'ini instead of uts7in7a'wa4 7,prescription47--7,this is to use7 when they are sick with the great chill4 ,take a decoction of wild cherry to blow upon them4 ,if you have ,tsa'l-agayu'nl7i 7old tobacco--,nicotiana rustica7 it also is very effective4 ,explanation4 ,unawa'st7i1 that which chills one1 is a generic name for intermittent fever1 otherwise known as fever and ague4 ,it is much dreaded by the ,indian doctors1 who recognize several varieties of the disease1 and have various theories to account for them4 ,the above formula was obtained from ,ayu'nni 7,swimmer71 who described the symptoms of this variety1 the ,great ,chill1 as blackness in the face1 with alternate high fever and shaking chills4 ,the disease generally appeared in spring or summer1 and might return year after year4 ,in the first stages the chill usually came on early in the morning1 but came on later in the day as the disease progressed4 ,there might be more than one chill during the day4 ,there was no rule as to appetite1 but the fever always produced an excessive thirst4 ,in one instance the patient fainted from the heat and would even lie down in a stream to cool himself4 ,the doctor believed the disease was caused by malicious tsga'ya1 a general name for all small insects and worms1 excepting intestinal worms4 ,these tsga'ya--that is1 the disease tsga'ya1 not the real insects and worms--are held responsible for a large number of diseases1 and in fact the tsga'ya doctrine is to the ,cherokee practitioner what the microbe theory is to some modern scientists4 ,the tsga'ya live in the earth1 in the water1 in the air1 in the foliage of trees1 in decaying wood1 or wherever else insects lodge1 and as they are constantly being crushed1 burned or otherwise destroyed through the unthinking carelessness of the human race1 they are continually actuated by a spirit of revenge4 ,to accomplish their vengeance1 according to the doctors1 they establish towns under the skin of their victims1 thus producing an irritation which results in fevers1 boils1 scrofula and other diseases4 ,the formula begins with a song of four verses1 in which the doctor invokes in succession the spirits of the air1 of the mountain1 of the forest1 and of the water4 ,galunlat7i1 the word used in the first verse1 signifies1 as has been already explained1 on high or above everything1 and has been used by translators to mean heaven4 ,unwada'h7i in the second verse is the name of a bald mountain east of ,webster1 ,north ,carolina1 and is used figuratively to denote any mountains of bold outline4 ,the ,cherokees have a tradition to account for the name1 which is derived from ,unwada'l7i1 provision house4 ,na'tsih7i' in the third verse signifies pinery1 from na'ts7i1 pine1 but is figuratively used to denote a forest of any kind4 ,in the recitation which follows the song1 but is used only in serious cases1 the doctor prays to the whirlwind1 which is considered to dwell among the trees on the mountain side1 where the trembling of the leaves always gives the first intimation of its presence4 ,he declares that a small portion of the disease still remains1 the spirits invoked in the song having already taken the rest1 and calls upon the whirlwind to lay down a path for it and sweep it away into the swamp on the upland1 referring to grassy marshes common in the small coves of the higher mountains1 which1 being remote from the settlements1 are convenient places to which to banish the disease4 ,not satisfied with this1 he goes on to direct the whirlwind to scatter the disease as it scatters the leaves of the forest1 so that it shall utterly disappear4 ,in the ,cherokee formula the verb ane'tsage'ta means literally to play1 and is generally understood to refer to the ball play1 a'ne'tsa1 so that to a ,cherokee the expression conveys the idea of catching up the disease and driving it onward as a player seizes the ball and sends it spinning through the air from between his ball sticks4 ,niga'g7i is a solemn expression about equivalent to the ,latin consummatum est4 ,the doctor beats up some bark from the trunk of the wild cherry and puts it into water together with seven coals of fire1 the latter being intended to warm the decoction4 ,the leaves of ,tsal-agayu'nli 7,indian tobacco--,nicotiana rustica7 are sometimes used in place of the wild cherry bark4 ,the patient is placed facing the sunrise1 and the doctor1 taking the medicine in his mouth1 blows it over the body of the sick man4 ,first1 standing between the patient and the sunrise and holding the medicine cup in his hand1 he sings the first verse in a low tone4 ,then1 taking some of the liquid in his mouth1 he advances and blows it successively upon the top of the head1 the right shoulder1 left shoulder1 and breast or back of the patient1 making four blowings in all4 ,he repeats the same ceremony with the second1 third1 and fourth verse1 returning each time to his original position4 ,the ceremony takes place in the morning1 and if necessary is repeated in the evening4 ,it is sometimes necessary also to repeat the treatment for several--generally four--consecutive days4 ,the recitation is not used excepting in the most serious cases1 when1 according to the formula1 a very small portion of the disease still lingers4 ,it is accompanied by blowing of the breath alone1 without medicine1 probably in this case typical of the action of the whirlwind4 ,after repeating the whole ceremony accompanying the song1 as above described1 the doctor returns to his position in front of the patient and recites in a whisper the first paragraph to the ,little ,whirlwind1 after which he advances and blows his breath upon the patient four times as he has already blown the medicine upon him4 ,then going around to the north he recites the second paragraph to the ,great ,whirlwind1 and at its conclusion blows in the same manner4 ,then moving around to the west--behind the patient--he again prays to the ,little ,whirlwind with the same ceremonies1 and finally moving around to the south side he closes with the prayer to the ,great ,whirlwind1 blowing four times at its conclusion4 ,the medicine must be prepared anew by the doctor at the house of the patient at each application morning or evening4 ,only as much as will be needed is made at a time1 and the patient always drinks what remains after the blowing4 ,connected with the preparation and care of the medicine are a number of ceremonies which need not be detailed here4 ,the wild cherry bark must always be procured fresh2 but the ,tsal-agayu'nl7i 7,old ,tobacco7 leaves may be dry4 ,when the latter plant is used four leaves are taken and steeped in warm water with the fire coals1 as above described4 ,,hi7,a' ,,tsunsdi',,ga ,,dil,,tadi',,natanti',y7,i4 ,i4 ,sg7e6 ,h7isga'ya ,tssdi'ga ha-na'gwa da'tulehungu' k7ilu-gwu'4 ,iyu'nta agayu'nlinas7i' taya'7i4 ,eska'niy7u unay7e'hist7i' nunta-yu'tanat7i'4 ,sg7e'6 tinu'l7itg7i'6 ,tleki'yu tsutsesta'g7i hw7inag7i'4 ,yu6 ,sg7e6 ,hige'cya tssdi'ga ha-na'gwa da'tulehungu' k7ilu-gwu'4 ,iyun'ta tsutu'tunas7i' t7aya'7i4 ,eska'niy7u unay7e'hist7i nuntayu'tanat7i'4 ,sg7e6 tinu'l7itg7i'6 ,tleki'yu tsutsesta' hw7inag7i'4 ,yu6 ,translation4 ,,this ,,is ,,to ,,make ,,children ,,jump ,,down4 ,listen6 ,you little man1 get up now at once4 ,there comes an old woman4 ,the horrible old thing is coming1 only a little way off4 ,listen6 ,quick6 ,get your bed and let us run away4 ,yu6 ,listen6 ,you little woman1 get up now at once4 ,there comes your grandfather4 ,the horrible old fellow is coming only a little way off4 ,listen6 ,quick6 ,get your bed and let us run away4 ,yu6 ,explanation4 ,in this formula for childbirth the idea is to frighten the child and coax it to come1 by telling it1 if a boy1 that an ugly old woman is coming1 or if a girl1 that her grandfather is coming only a short distance away4 ,the reason of this lies in the fact that an old woman is the terror of all the little boys of the neighborhood1 constantly teasing and frightening them by declaring that she means to live until they grow up and then compel one of them to marry her1 old and shriveled as she is4 ,for the same reason the maternal grandfather1 who is always a privileged character in the family1 is especially dreaded by the little girls1 and nothing will send a group of children running into the house more quickly than the announcement that an old granny1 of either sex is in sight4 ,as the sex is an uncertain quantity1 the possible boy is always first addressed in the formulas1 and if no result seems to follow1 the doctor then concludes that the child is a girl and addresses her in similar tones4 ,in some cases an additional formula with the beads is used to determine whether the child will be born alive or dead4 ,in most instances the formulas were formerly repeated with the appropriate ceremonies by some old female relative of the mother1 but they are now the property of the ordinary doctors1 men as well as women4 ,this formula was obtained from the manuscript book of ,ayu'nin7i1 who stated that the medicine used was a warm decoction of a plant called ,dala'nige ,unaste'ts7i 7yellow root--not identified71 which was blown successively upon the top of the mother's head1 upon the breast1 and upon the palm of each hand4 ,the doctor stands beside the woman1 who is propped up in a sitting position1 while repeating the first paragraph and then blows4 ,if this produces no result he then recites the paragraph addressed to the girl and again blows4 ,a part of the liquid is also given to the woman to drink4 ,ayu'nin7i claimed this was always effectual4 7,,hi7,a' ,,tsunsdi',,ga ,,dil,,tadi',,natanti',,yi4 ,,ii47 ,hitsutsa1 hitsu'tsa1 tleki'yu1 tleki'yu1 7e'hinuga'7i1 7e'hinuga'7i6 ,hi'tsu'tsa1 tleki'yu1 gultsu't7i1 gultsu't7i1 tinaga'na1 tinaga'na6 ,hig7eyu'tsa1 hig7eyu'tsa1 tleki'yu1 tleki'yu1 7e'hinuga'7i1 7e'hinuga'7i6 ,hig7eyu'tsa1 tleki'yu1 gungu'st7i1 gungu'st7i1 tinaga'na1 tinaga'na6 ,translation4 ,,this ,,is ,,to ,,make ,,children ,,jump ,,down4 ,little boy1 little boy1 hurry1 hurry1 come out1 come out6 ,little boy1 hurry2 a bow1 a bow2 let's see who'll get it1 let's see who'll get it6 ,little girl1 little girl1 hurry1 hurry1 come out1 come out4 ,little girl1 hurry2 a sifter1 a sifter2 let's see who'll get it1 let's see who'll get it6 ,explanation4 ,this formula was obtained from ,takwati'h7i1 as given to him by a specialist in this line4 ,takwatihi himself knew nothing of the treatment involved1 but a decoction is probably blown upon the patient as described in the preceding formula4 ,in many cases the medicine used is simply cold water1 the idea being to cause a sudden muscular action by the chilling contact4 ,in this formula the possible boy or girl is coaxed out by the promise of a bow or a meal-sifter to the one who can get it first4 ,among the ,cherokees it is common1 in asking about the sex of a new arrival1 to inquire1 ,is it a bow or a sifter8 or ,is it ball sticks or bread8 ,,dal,a',,ni ,un,n7,a,,ge'7,i ,,adan,u'n,w,a,t7,i4 ,yuha'ahi'1 7yuha'ahi'1 yuha'ahi'1 yuha'ahi'17 ,yuha'ahi'1 7yuha'ahi'1 yuha'ahi'71 ,yu6 ,sg7e6 ,untal-e'gwah7i' didulta'h7ist7i ulsge'ta4 ,us7inu'l7i datitu'lene'7i4 ,us7inu'l7i dunu'ytani'le7i'4 ,sg7e6 ,ha-na'gwa statu'ngani'ga1 nunda'y7i distulta'hist7i1 ,stisga'ya ,d7istsdi'ga1 stida'wehi-gagu4 ,untal-e'gwa datitulene'77i7 ulsge'ta4 ,us7inu'l7i det7istu'ltani'ga ulsge'ta4 ,ditu'talenu'nitsa nunna'h7i wi'de'tutanu'ntas7i'1 nuntadu'ktahu'nst7i nige'sunna4 ,nu'g7i iyayu'nlat7ag7i' ayawe'salu'nta de'duduneli'sest7i'1 ,gu'ntsatatagi'yu tistadi'gulahi'sest7i4 ,tiduda'lenu'77i7 u'ntale'gwa wit7i'stultati'nuntani'ga4 ,na'n7a witulta'h7istani'ga1 tadu'ktahu'nst7i nige'sunna4 ,ha-na'n7a wid'ultahiste'st7i4 7,yu67 7,degasisisgu'n7i7--,hi7a' anine'ts7i ga'tisk7i adanu'nwat7i4 7,u'ntla atsi'la t7i't7i y7i'g7i4 ,translation4 ,,to ,,treat ,,the ,,black ,,yellowness4 ,yuha'ahi'1 yuha'ahi'1 yuha'ahi'1 yuha'ahi'1 ,yuha'ahi'1 yuha'ahi'1 yuha'ahi' ,yu6 ,listen6 ,in the great lake the intruder reposes4 ,quickly he has risen up there4 ,swiftly he has come and stealthily put himself 7under the sick man74 ,listen6 ,ha6 ,now you two have drawn near to hearken1 there in the ,sun ,land you repose1 ,o ,little ,men1 ,o great anida'wehi6 ,the intruder has risen up there in the great lake4 ,quickly you two have lifted up the intruder4 ,his paths have laid themselves down toward the direction whence he came4 ,let him never look back 7toward us74 ,when he stops to rest at the four gaps you will drive him roughly along4 ,now he has plunged into the great lake from which he came4 ,there he is compelled to remain1 never to look back4 ,ha6 there let him rest4 7,yu67 7,directions47--,this is to treat them when their breast swells4 ,fire 7coals7 is not put down4 ,explanation4 ,this formula1 from ,ayunin7i's manuscript1 is used in treating a disease known as ,dalani1 literally1 yellow4 ,from the vague description of symptoms given by the doctors1 it appears to be an aggravated form of biliousness1 probably induced by late suppers and bad food4 ,according to the ,indian theory it is caused by revengeful animals1 especially by the terrapin and its cousin1 the turtle4 ,the doctors recognize several forms of the disease1 this variety being distinguished as the black dalani 7,dalani ,unnage'7i7 andconsidered the most dangerous4 ,in this form of dalan7i1 according totheir account1 the navel and abdomen of the patient swell1 the ends of his fingers become black1 dark circles appear about his eyes1 and the throat contracts spasmodically and causes him to fall down suddenly insensible4 ,ayunin7i's method of treatment is to rub the breast and abdomen of the patient with the hands1 which have been previously rubbed together in the warm infusion of wild cherry 7ta'ya7 bark4 ,the song is sung while rubbing the hands together in the liquid1 and the prayer is repeated while rubbing the swollen abdomen of the patient4 ,the operation may be repeated several times on successive days4 ,the song at the beginning has no meaning and is sung in a low plaintive lullaby tone1 ending with a sharp ,yu6 ,the prayer possesses a special interest1 as it brings out several new points in the ,cherokee mythologic theory of medicine4 ,the intruder1 which is held to be some amphibious animal--as a terrapin1 turtle1 or snake--is declared to have risen up from his dwelling place in the great lake1 situated toward the sunset1 and to have come by stealth under the sick man4 ,the verb implies that the disease spirit creeps under as a snake might crawl under the coverlet of a bed4 ,the two ,little ,men in the ,sun ,land are now invoked to drive out the disease4 ,who these ,little ,men are is not clear1 although they are regarded as most powerful spirits and are frequently invoked in the formulas4 ,they are probably the two ,thunder ,boys1 sons of ,kanati4 ,the ,little ,men come instantly when summoned by the shaman1 pull out the intruder from the body of the patient1 turn his face toward the sunset1 and begin to drive him on by threats and blows 7expressed in the word gu'ntsatatagi'yu7 to the great lake from which he came4 ,on the road there are four gaps in the mountains1 at each of which the disease spirit halts to rest1 but is continually forced onward by his two pursuers1 who finally drive him into the lake1 where he is compelled to remain1 without being permitted even to look back again4 ,the four gaps are mentioned also in other formulas for medicine and the ball play and sometimes correspond with the four stages of the treatment4 ,the direction ,no fire 7coals7 is put down indicates that no live coals are put into the decoction1 the doctor probably using water warmed in the ordinary manner4 ,takwati'h7i uses for this disease a decoction of four herbs applied in the same manner4 ,he agrees with ,ayunin7i in regard to the general theory and says also that the disease may be contracted by neglecting to wash the hands after handling terrapin shells1 as1 for instance1 the shell rattles used by women in the dance4 ,the turtle or water tortoise 7seligu'g7i7 is considered as an inferior being1 with but little capacity for mischief1 and is feared chiefly on account of its relationship to the dreaded terrapin or land tortoise 7tuks7i'74 ,in ,takwatih7i's formula he prays to the ,ancient ,white 7the fire71 of which these cold-blooded animals are supposed to be afraid1 to put the fish into the water1 the turtle into the mud1 and to send the terrapin and snake to the hillside4 ,,tsundaye',,ligaktan,u',h7,i ,,adan,u'n,w,a,t7,i4 ,sg7e6 ,hana'gwa hatu'nganiga1 galu'nlat7i hetsada'hist7i1 ,ka'lanu ,u'nnage1 gahu'st7i tsanu'lahu'nsg7i nige'sunna4 ,ha-na'gwa 7hetsatsa'untani'ga4 ,hanigu'nwatunnigw7alae'stigwu tsalasu'n7i4 ,asgin-u'danu higes'e7i4 ,sanigala'g7i gesu'n7i hastigu'lani'ga1 duwalu'wa'tu't7i nige'sunna1 nitu'neli'ga4 ,ha-,usuhi'y7i witita'h7istani'ga4 ,dadu'satahu'nst7i nige'sunna nitu'neli'ga4 ,uts7in7a'wa nu'tatanu'nta4 ,sg7e6 ,ha-na'gwa hatu'ngani'ga1 ,ka'lanu ,g7igage'7i1 hidaw7ehi'yu4 ,ha-gahu'st7i tsanu'lahu'nsg7i nige'sunna1 etsanetse'luh7i1 ,ha-galunlati'tsa hetsata'hist7i4 ,na'gwa hetsatsa'untani'ga4 ,nigu'nwatu'nnigwalae'sti-gwu tsalasu'n7i4 ,asgin-udanu'hi-gwu higese'7i4 ,ha-,sanigalag7i gesu'n hastigu'lani'ga ulsge'ta1 ha-uts7in7a'wa-gwu' nigu'ntisge'st7i4 ,usuhi'y7i w7intun7e'du4 ,usuhi'y7i w7itita'h7istani'ga4 ,uts7in7a'wa adunni'ga4 ,sg7e6 ,ha-na'gwa hatu'ngani'ga1 ,ka'lanu ,sa'ka'ni2 galu'lat7i hetsada'hist7i1 hida'w7eh7i4 ,gahu'st7i tsanu'lahu'nsg7i nige'sunna1 etsanetse'luh7i4 ,ha-na'gwa hetsatsa'untani'ga4 ,nigu'nwatu'nnigwalae'sti-gwu tsalasu'n7i4 ,sanigala'g7i gesu'n hastigu'lani'ga ulsge'ta4 ,duwalu'watu't7i nige'sunna1 nitu'neli'ga4 ,usuhi'y7i w7itita'h7istani'ga1 dadu'satahu'nst7i nige'sunna nitu'neli'ga4 ,uts7in7a'wa adunni'ga4 ,sg7e6 ,ha-na'gwa hatu'ngani'ga1 ,wa'h7il7i galunlti'tsa hetsada'hist7i1 ,ka'lanu ,tsune'ga1 hida'w7eh7i4 ,gahu'st7i tsanu'lt7i nige'sunna4 ,hana'gwa hetsatsa'untani'ga4 ,nigu'nwatu'nnigwalae'sti-gwu tsalasu'n7i4 ,ha-na'gwa detaltani'ga4 ,sanigala'g7i gesu'n hastig'ulani'ga ulsge'ta1 duwalu'watu't7i nige'sunna nitu'neli'ga4 ,usuhi'y7i w7itita'h7istani'ga4 ,dadu'satahu'nst7i nige'sunna nitu'neli'ga4 ,uts7in7a'wa adunni'ga4 7,dega'sisisgu'n7i7--,hi7a'agili'ya unitlungu'n7i adanu'wat7i4 ,askwanu'tsast7i'4 ,tsa'l7a7 ,agayu'nl7iunitsi'lunnu'h7igu'ntat7i1 anu'nsgala'-gwu2 ,kanasa'la-nu unali'gahu1 ade'la'-nu nu'gi-gwu ani'gage'7i daha'7i1 ,tsaliyu'st7i-nu ,usdi'ga4 ,gahu'sti-'nu yuta'suyu'nna sawatu'hi-gwu at7i' dawa'hila-gwu iyu'nta4 ,translation4 ,,to ,,treat ,,for ,,ordeal ,,diseases4 ,listen6 ,ha6 ,now you have drawn near to hearken and are resting directly overhead4 ,o ,black ,raven1 you never fail in anything4 ,ha6 ,now you are brought down4 ,ha6 ,there shall be left no more than a trace upon the ground where you have been4 ,it is an evolute ghost4 ,you have now put it into a crevice in ,sanigalagi1 that it may never find the way back4 ,you have put it to rest in the ,darkening ,land1 so that it may never return4 ,let relief come4 ,listen6 ,ha6 ,now you have drawn near to hearken1 ,o ,red ,raven1 most powerful ada'wehi4 ,ha6 ,you never fail in anything1 for so it was ordained of you4 ,ha6 ,you are resting directly overhead4 ,ha6 ,now you are brought down4 ,there shall remain but a trace upon the ground where you have been4 ,it is an evolute ghost4 ,ha6 ,you have put the ,intruder into a crevice of ,sanigalagi and now the relief shall come4 ,it 7the ,intruder7 is sent to the ,darkening ,land4 ,you have put it to rest in the ,darkening ,land4 ,let the relief come4 ,listen6 ,ha6 ,now you have drawn near to hearken1 ,o ,blue ,raven2 you are resting directly overhead1 ada'wehi4 ,you never fail in anything1 for so it was ordained of you4 ,ha6 ,now you are brought down4 ,there shall be left but a trace upon the ground where you have been4 ,you have put the ,intruder into a crevice in ,sanigalagi1 that it may never find the way back4 ,you have put it to rest in the ,darkening ,land1 so that it may never return4 ,let the relief come4 ,listen6 ,ha6 ,now you have drawn near to hearken2 you repose on high on ,wa'h7il7i1 ,o ,white ,raven1 ada'wehi4 ,you never fail in anything4 ,ha6 ,now you are brought down4 ,there shall be left but a trace upon the ground where you have been4 ,ha6 ,now you have taken it up4 ,you have put the ,intruder into a crevice in ,sanigalagi1 that it may never find the way back4 ,you have put it to rest in the ,darkening ,land1 never to return4 ,let the relief come4 7,directions7--,this is to treat them for a painful sickness4 ,one must suck4 ,use ,tsa'lagayun'-li 7,old ,tobacco--,nicotiana rustica71 blossoms1 and just have them in the mouth1 and ,kanasa'la 7,wild ,parsnip71 goes with it1 and four red beads also must lie there1 and ,tsaliyu'sti ,usdi'ga 7,little 7plant7 ,like ,tobacco--,indian ,tobacco--,lobelia inflata47 ,and if there should be anything mixed with it 7i4e41 after sucking the place71 just put it about a hand's-length into the mud4 ,explanation4 ,the ,cherokee name for this disease gives no idea whatever of its serious nature4 ,the technical term1 ,tsundaye'liga'ktanu'h7i1 really refers to the enthusiastic outburst of sociability that ensues when two old friends meet4 ,in this instance it might be rendered an ordeal4 ,the application of such a name to what is considered a serious illness is in accordance with the regular formulistic practice of making light of a dangerous malady in order to convey to the disease spirit the impression that the shaman is not afraid of him4 ,ayunin7i1 from whom the formula was obtained1 states also that the disease is sometimes sent to a man by a friend or even by his parents1 in order to test his endurance and knowledge of counter spells4 ,as with most diseases1 the name simply indicates the shaman's theory of the occult cause of the trouble1 and is no clue to the symptoms1 which may be those usually attendant upon fevers1 indigestion1 or almost any other ailment4 ,in some cases the disease is caused by the conjurations of an enemy1 through which the patient becomes subject to an inordinate appetite1 causing him to eat until his abdomen is unnaturally distended4 ,by the same magic spells tobacco may be conveyed into the man's body1 causing him to be affected by faintness and languor4 ,the enemy1 if bitterly revengeful1 may even put into the body of his victim a worm or insect 7tsgaya71 or a sharpened stick of black locust or fat pine1 which will result in death if not removed by a good doctor4 ,sometimes a weed stalk is in some occult manner conveyed into the patient's stomach1 where it is transformed into a worm4 ,as this disease is very common1 owing to constant quarrels and rival jealousies1 there are a number of specialists who devote their attention to it4 ,the prayer is addressed to the ,black1 ,red1 ,blue1 and ,white ,ravens1 their location at the four cardinal points not being specified1 excepting in the case of the white raven of ,wa'hil7i1 which1 as already stated1 is said to be a mountain in the south1 and hence is used figuratively to mean the south4 ,the ravens are each in turn declared to have put the disease into a crevice in ,sanigala'gi--the ,cherokee name of ,whiteside ,mountain1 at the head of ,tuckasegee ,river1 in ,north ,carolina1 and used figuratively for any high precipitous mountain--and to have left no more than a trace upon the ground where it has been4 ,the adjective translated evolute 7udanuh7i7 is of frequent occurrence in the formulas1 but has no exact equivalent in ,english4 ,it signifies springing into being or life from an embryonic condition4 ,in this instance it would imply that whatever object the enemy has put into the body of the sick man has there developed into a ghost to trouble him4 ,the directions are expressed in a rather vague manner1 as is the case with most of ,ayunini's attempts at original composition4 ,the disease is here called by another name1 agili'ya unitlungu'n7i1 signifying when they are painfully sick4 ,the treatment consists in sucking the part most affected1 the doctor having in his mouth during the operation the blossoms of ,tsa'l-agayu'nl7i 7,nicotiana rustica71 ,kanasa'la 7wild parsnip17 and ,tsaliyusti ,usdiga 7,lobelia inflata47 ,the first and last of these names signify tobacco and tobacco-like1 while the other seems to contain the same word1 tsa'la1 and the original idea may have been to counteract the witchcraft by the use of the various species of tobacco1 the herb commonly used to drive away a witch or wizard4 ,during the sucking process four red beads lie near upon a piece of 7white7 cloth1 which afterward becomes the perquisite of the doctor4 ,though not explicitly stated1 it is probable that the doctor holds in his mouth a decoction of the blossoms named1 rather than the blossoms themselves4 ,on withdrawing his mouth from the spot and ejecting the liquid into a bowl1 it is expected that there will be found mixed with it a small stick1 a pebble1 an insect1 or something of the kind1 and this the shaman then holds up to view as the cause of the disease4 ,it is afterward buried a hand's length 7awa'hilu7#ab deep in the mud4 ,no directions were given as to diet or tabu4 ,footnote #ab3 ,this word1 like the expression seven days1 frequently has a figurative meaning4 ,thus the sun is said to be seven awa'hilu above the earth4 ,,hunting4 ,g,u,n,a',,hil,u'n,,ta ,,ug,u'n,,wa,l7,i4 ,una'lel7u' eskiska'ltas7i'4 ,iskwa'lel7u eskiska'ltas7i'4 ,yu6 ,ela-,kana't7i tsulda'h7istu'n1 tsuwatsi'la astu'n detsatasi'ga4 ,ts'skwa'l7i uda'nis7a'test7i1 ugwala'ga udu'yaheti'dege'st7i4 ,sunusi'ya-gwu udanis7a'test7i1 ts'su'lti-gwu nige'sunna4 ,h7ikayu'nl7i ,gi'gage-gagu'1 tsine'ts7i gesu'n aw'stitege'st7i4 ,ts7astu' utatiy7i1 na'gwa ts7astu gasuhis7at7i atisge'st7i4 ,ha-na'gwa nunna tsusdi' tutana'wa-tegu' digana'watu'nta atisge'st7i4 ,utal7i' udanu'h7i ugwala'ga gunwatuy'ah7iti'tege'st7i1 h7ilahiyu'nta-gwu wustu'st7i nige'sunna4 ,d'stiskwa'l7i deudu'nis7ate'st7i4 ,yu6 ,translation4 ,,concerning ,,hunting4 ,give me the wind4 ,give me the breeze4 ,yu6 ,o ,great ,terrestrial ,hunter1 ,i come to the edge of your spittle where you repose4 ,let your stomach cover itself2 let it be covered with leaves4 ,let it cover itself at a single bend1 and may you never be satisfied4 ,and you1 ,o ,ancient ,red1 may you hover above my breast while ,i sleep4 ,now let good 7dreams87 develop2 let my experiences be propitious4 ,ha6 ,now let my little trails be directed1 as they lie down in various directions7874 ,let the leaves be covered with the clotted blood1 and may it never cease to be so4 ,you two 7the ,water and the ,fire7 shall bury it in your stomachs4 ,yu6 ,explanation4 ,this is a hunting formula1 addressed to the two great gods of the hunter1 ,fire and ,water4 ,the evening before starting the hunter goes to water1 as already explained1 and recites the appropriate formula4 ,in the morning he sets out1 while still fasting1 and travels without eating or drinking until nightfall4 ,at sunset he again goes to water1 reciting this formula during the ceremony1 after which he builds his camp fire1 eats his supper and lies down for the night1 first rubbing his breast with ashes from the fire4 ,in the morning he starts out to look for game4 ,give me the wind1 is a prayer that the wind may be in his favor1 so that the game may not scent him4 ,the word rendered here ,great ,terrestrial ,hunter1 is in the original ,ela-,kana't7i4 ,in this e'la is the earth and kana't7i is a term applied to a successful hunter4 ,the great ,kanat7i1 who1 according to the myth1 formerly kept all the game shut up in his underground caverns1 now dwells above the sky1 and is frequently invoked by hunters4 ,the raven also is often addressed as ,kanat7i in these hunting formulas4 ,ela-,kana't7i1 the ,great ,terrestrial ,hunter--as distinguished from the other two--signifies the river1 the name referring to the way in which the tiny streams and rivulets search out and bring down to the great river the leaves and d_/ebris of the mountain forests4 ,in formulas for medicine1 love1 the ball play1 etc41 the river is always addressed as the ,long ,person 7,yu'nw7i ,gunahi'ta74 ,the spittle referred to is the foam at the edge of the water4 ,let your stomach be covered with leaves means1 let the blood-stained leaves where the stricken game shall fall be so numerous as to cover the surface of the water4 ,the hunter prays also that sufficient game may be found in a single bend of the river to accomplish this result without the necessity of searching through the whole forest1 and to that end he further prays that the river may never be satisfied1 but continually longing for more4 ,the same idea is repeated in the second paragraph4 ,the hunter is supposed to feed the river with blood washed from the game4 ,in like manner he feeds the fire1 addressed in the second paragraph as the ,ancient ,red1 with a piece of meat cut from the tongue of the deer4 ,the prayer that the fire may hover above his breast while he sleeps and brings him favorable dreams1 refers to his rubbing his breast with ashes from his camp fire before lying down to sleep1 in order that the fire may bring him dream omens of success for the morrow4 ,the ,fire is addressed either as the ,ancient ,white or the ,ancient ,red1 the allusion in the first case being to the light or the ashes of the fire2 in the other case1 to the color of the burning coals4 ,you two shall bury it in your stomachs refers to the blood-stained leaves and the piece of meat which are cast respectively into the river and the fire4 ,the formula was obtained from ,ayunin7i1 who explained it in detail4 ,,hi7,a' ,,tsi',,skwa ,,gan,a,,hilidasti ,y7,i4 ,ts7ig7e'6 ,h7ikayu'nl-,une'ga1 tsulta'histu'n gulita'h7istani'ga4 ,na'gwa tsuda'nta taleh7i'sani'ga4 ,sa'gwa igunsi'ya ts'skwal7i' udu'nisate'st7i1 ts'su'lt7i nige'sunna4 ,wane'77i7 tigi'gage77i7 tali'kan7eli'ga4 ,u'ntal7i udanu'h7i ts7agista't7i4 ,h7ikayu'nl-,une'ga1 anu'ya uwatata'g7i agi'st7i t7atsiska'ltane'luh7i4 ,u'ntal7i u'danu' te'tulskew'si'ga4 ,h7ikayu'nl-,une'ga1 nunna'7h7i7 kana't7i skwateta'stani'ga4 ,unigwalu'ng7i te'gatuntsi'ga4 ,nuna'7h7i7 kana't7i tati'kiyu'ngwita'watise'st7i4 ,unigwalu'ng7i tigu'nwatu'tsanu'h7i4 ,h7ikayu'nl-,une'ga1 ,kana't7i1 sk'salata'titege'st7i1 saka'ni ginu't't7i nige'sunna4 ,sg7e6 ,translation4 ,,this ,,is ,,for ,,hunting ,,birds4 ,listen6 ,o ,ancient ,white1 where you dwell in peace ,i have come to rest4 ,now let your spirit arise4 ,let it 7the game brought down7 be buried in your stomach1 and may your appetite never be satisfied4 ,the red hickories have tied themselves together4 ,the clotted blood is your recompense4 ,o ,ancient ,white1 99 99 99 ,accept the clotted blood 787 ,o ,ancient ,white1 put me in the successful hunting trail4 ,hang the mangled things upon me4 ,let me come along the successful trail with them doubled up 7under my belt74 ,it 7the road7 is clothed with the mangled things4 ,o ,ancient ,white1 ,o ,kanati1 support me continually1 that ,i may never become blue4 ,listen6 ,explanation4 ,this formula1 from ,ayunin7i's manuscript1 is recited by the bird-hunter in the morning while standing over the fire at his hunting camp before starting out for the day's hunt4 ,ayunin7i stated that seven blowgun arrows are first prepared1 including a small one only a hand-length 7awa'hilu7 long4 ,on rising in the morning the hunter1 standing over the fire1 addresses it as the ,ancient ,white4 rubbing his hands together while repeating the prayer4 ,he then sets out for the hunting ground1 where he expects to spend the day1 and on reaching it he shoots away the short arrow at random1 without attempting to trace its flight4 ,there is of course some significance attached to this action and perhaps an accompanying prayer1 but no further information upon this point was obtainable4 ,having shot away the magic arrow1 the hunter utters a peculiar hissing sound1 intended to call up the birds1 and then goes to work with his remaining arrows4 ,on all hunting expeditions it is the regular practice1 religiously enforced1 to abstain from food until sunset4 ,a favorite method with the bird-hunter during the summer season is to climb a gum tree1 which is much frequented by the smaller birds on account of its berries1 where1 taking up a convenient position amid the branches with his noiseless blowgun and arrows1 he deliberately shoots down one bird after another until his shafts are exhausted1 when he climbs down1 draws out the arrows from the bodies of the birds killed1 and climbs up again to repeat the operation4 ,as the light darts used make no sound1 the birds seldom take the alarm1 and are too busily engaged with the berries to notice their comrades dropping to the ground from time to time1 and pay but slight attention even to the movements of the hunter4 ,the prayer is addressed to the ,ancient ,white 7the ,fire71 the spirit most frequently invoked by the hunter1 who1 as before stated1 rubs his hands together over the fire while repeating the words4 ,the expressions used are obscure when taken alone1 but are full of meaning when explained in the light of the hunting customs4 ,the clotted blood refers to the bloodstained leaves upon which the fallen game has lain4 ,the expression occurs constantly in the hunting formulas4 ,the hunter gathers up these bloody leaves and casts them upon the fire1 in order to draw omens for the morrow from the manner in which they burn4 ,a part of the tongue1 or some other portion of the animal1 is usually cast upon the coals also for the same purpose4 ,this subject will be treated at length in a future account of the hunting ceremonies4 ,let it be buried in your stomach refers also to the offering made the fire4 ,by the red hickories are meant the strings of hickory bark which the bird hunter twists about his waist for a belt4 ,the dead birds are carried by inserting their heads under this belt4 ,red is1 of course1 symbolic of his success4 ,the mangled things 7unigwalu'ng7i7 are the wounded birds4 ,kana't7i is here used to designate the fire1 on account of its connection with the hunting ceremonies4 ,,inag7,e',h7,i ,,ay,a,,stin,y7,i4 ,us7inuli'yu ,selagwu'ts7i ,gigage'7i getsu'nneliga tsudandagi'h7i ayeli'yu1 us7inuli'yu4 ,yu6 ,translation4 ,,to ,,shoot ,,dwellers ,,in ,,the ,,wilderness4 ,instantly the ,red ,selagwu'ts7i strike you in the very center of your soul--instantly4 ,yu6 ,explanation4 ,this short formula1 obtained from ,awani'ta1 is recited by the hunter while taking aim4 ,the bowstring is let go--or1 rather1 the trigger is pulled--at the final ,yu6 ,he was unable to explain the meaning of the word selagwu'ts7i further than that it referred to the bullet4 ,later investigation1 however1 revealed the fact that this is the ,cherokee name of a reed of the genus ,erianthus1 and the inference follows that the stalk of the plant was formerly used for arrow shafts4 ,red implies that the arrow is always successful in reaching the mark aimed at1 and in this instance may refer also to its being bloody when withdrawn from the body of the animal4 ,inag7e'h7i1 dwellers in the wilderness1 is the generic term for game1 including birds1 but ,awani'ta has another formula intended especially for deer4 7,y,a',,na ,t7,i',,kan,a,,gi',,ta47 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,tsistuyi' nehandu'yanu1 ,tsistuyi' nehandu'yanu--,yoho'6 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,kuwahi' nehandu'yanu'1 ,kuwahi' nehandu'yanu--,yoho'6 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,uyaye' nehandu'yanu'1 ,uya'ye' nehahdu'yanu'--,yoho'6 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,gatekwa'7h7i7 nehandu'yanu'1 ,gatekwa'7h7i7 nehandu'yanu'--,yoho'6 ,ul7e-nu' as7eh7i' tadeya'statakuh7i' gu'nnage astu'ts7ik7i'4 ,translation4 ,,bear ,,song4 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,in ,rabbit ,place you were conceived 7repeat7--,yoho'6 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,in ,mulberry ,place you were conceived 7repeat7--,yoho'6 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,in ,uya'y7e you were conceived 7repeat7--,yoho'6 ,he6 ,hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'1 hayuya'haniw7a'4 ,in the ,great ,swamp 787 you were conceived 7repeat7--,yoho'6 ,and now surely we and the good black things1 the best of all1 shall see each other4 ,explanation4 ,this song1 obtained from ,ayu'nin7i in connection with the story of the ,origin of the ,bear1 as already mentioned1 is sung by the bear hunter1 in order to attract the bears1 while on his way from the camp to the place where he expects to hunt during the day4 ,it is one of those taught the ,cherokees by the ,ani-,tsa'kah7i before they lost their human shape and were transformed into bears4 ,the melody is simple and plaintive4 ,the song consists of four verses followed by a short recitation4 ,each verse begins with a loud prolonged ,he6 and ends with ,yoho'6 uttered in the same manner4 ,hayuya'haniw7a' has no meaning4 ,tsistu'y7i1 ,kuwa'h7i1 ,uya'y7e1 and ,gate'kwah7i are four mountains1 in each of which the bears have a townhouse and hold a dance before going into their dens for the winter4 ,the first three named are high peaks in the ,smoky ,mountains1 on the ,tennessee line1 in the neighborhood of ,clingman's ,dome and ,mount ,guyot4 ,the fourth is southeast of ,franklin1 ,north ,carolina1 toward the ,south ,carolina line1 and may be identical with ,fodderstack ,mountain4 ,in ,kuwahi dwells the great bear chief and doctor1 in whose magic bath the wounded bears are restored to health4 ,they are said to originate or be conceived in the mountains named1 because these are their headquarters4 ,the good black things referred to in the recitation are the bears4 ,,hi7,a' ,,ats,u,,ti',y7,i ,,tsun',,tan,u4 ,sg7e6 ,na'gwa hitsatu'ngani'ga hitsiga'tug7i'4 ,titsila'wisu'nh7i uwagi'l7i tege'tsutsgu'law7ist7i'4 ,tsuli'stana'lu ul7e' waktu7i1 agi'st7i une'ka itsu'nyatanilu'7istani'ga4 ,gunwatu'hw7itu' nunna'h7i degundaltsi'dahe'st7i4 u,wa'hisa'nah7i tigiwatsi'la4 ,tutsegu'lawist7i'tege'st7i4 ,untal7i' degu'nwatanuh7i1 uhisa't7i nige'sunna4 ,tsuwatsi'la dadaltsi'ga4 ,ayu ,ayu'nin7i tigwada'ita4 ,yu6 ,translation4 ,,this ,,is ,,for ,,catching ,,large ,,fish4 ,listen6 ,now you settlements have drawn near to hearken4 ,where you have gathered in the foam you are moving about as one4 ,you ,blue ,cat and the others1 ,i have come to offer you freely the white food4 ,let the paths from every direction recognize each other4 ,our spittle shall be in agreement4 ,let them 7your and my spittle7 be together as we go about4 ,they 7the fish7 have become a prey and there shall be no loneliness4 ,your spittle has become agreeable4 ,i am called ,swimmer4 ,yu6 ,explanation4 ,this formula1 from ,ayunin7i's' book1 is for the purpose of catching large fish4 ,according to his instructions1 the fisherman must first chew a small piece of ,yugwilu' 7,venus' ,flytrap--,dionaea muscipula7 and spit it upon the bait and also upon the hook4 ,then1 standing facing the stream1 he recites the formula and puts the bait upon the hook4 ,he will be able to pull out a fish at once1 or if the fish are not about at the moment they will come in a very short time4 ,the ,yugwilu' is put upon the bait from the idea that it will enable the hook to attract and hold the fish as the plant itself seizes and holds insects in its cup4 ,the root is much prized by the ,cherokees for this purpose1 and those in the ,west1 where the plant is not found1 frequently send requests for it to their friends in ,carolina4 ,the prayer is addressed directly to the fish1 who are represented as living in settlements4 ,the same expression as has already been mentioned is sometimes used by the doctors in speaking of the tsga'ya or worms which are supposed to cause sickness by getting under the skin of the patient4 ,the ,blue ,cat 7,amiurus1 genus7 is addressed as the principal fish and the bait is spoken of as the white food1 an expression used also of the viands prepared at the feast of the green corn dance1 to indicate their wholesome character4 ,let the paths from every direction recognize each other1 means let the fishes1 which are supposed to have regular trails through the water1 assemble together at the place where the speaker takes his station1 as friends recognizing each other at a distance approach to greet each other1 u,wahisa'nah7i tigiwatsi'la1 rendered our spittle shall be in agreement1 is a peculiar archaic expression that can not be literally translated4 ,it implies that there shall be such close sympathy between the fisher and the fish that their spittle shall be as the spittle of one individual4 ,as before stated1 the spittle is believed to exert an important influence upon the whole physical and mental being4 ,the expression your spittle has become agreeable is explained by ,ayunin7i as an assertion or wish that the fish may prove palatable1 while the words rendered there shall be no loneliness imply that there shall be an abundant catch4 ,,love4 7,y,un,w7,e',h7,i ,,ug,u'n,,wa,l7,i ,i47 ,ku6 ,sg7e6 ,alahi'y7i tsulda'hist7i1 ,hig7e'ya tsuldi'y7i1 hatu'ngani'ga4 ,elahi'y7i iyu'nta ditsulda'hist7i1 ,hig7e'ya ,tsune'ga4 ,tsisa't7i nige'sunna4 ,tsaduhi'y7i4 ,na'gwa-sk7in'7i us7inuli'yu hunskwane'lungu' tsisga'ya agine'ga4 ,agisa't7i nige'sunna4 ,na'gwa nu'nna1 une'ga hunskwanunneli'ga4 ,uhisa't7i nige'sunna4 ,na'gwa skwade'tastani'ga4 ,saka'ni u'tat7i nige'sunna4 ,nunna une'ga skiksa'untaneli'ga4 ,elaye'l7i iyu'nta skwalewist7a'tani'ga ,e'lat7i gesu'n ts7itage'st7i4 ,agisa't7i nige'sunna4 ,agwa'duhi'yu4 ,kultsa'te une'ga skiga'tani'ga4 ,uhisa't7i nige'sunna1 gunkwatsati'tege'st7i4 ,tsi-saka'ni agw7a'tat7i nige'sunna4 ,us7inuli'yu hunskwane'lungu'4 ,ha-na'gwul7e ,elahi'y7i iyu'nt7a duhiyane'lungu' ag7e'ya saka'ni4 ,na'gwa nunna'h7i saka'ni huntane'laneli'ga4 ,uhisa't7i-gwu u'danu dudusa'g7i tanela's7i4 ,nunna'h7i saka'ni tade'tastani'ga4 ,nagwul7e' hunhiyatsa'untaniga4 ,e'lat7i gesu'n tu'ltaniga4 ,dedu'lasku'n-gwu igu'nwalaw7i'st7i uhi'sati'y7i widaye'lani'ga4 ,dedulasku'n-gwu igu'nwalaw7i'st7i uhi'sati'y7i nitu'nneli'ga4 ,ha-sagwahi'yu itsilasta'lag7i uw7a'sahi'yu1 etsane'laneli'ga4 ,agisa't7i nige'sunna4 ,agwa'duh7i4 ,a'yu agwadanta'g7i ayeli'yu d'ka'lani'l7i duda'nta1 uktahu'nst7i nige'sunna4 ,yu'nw7i tsu'tsatun widudante't7i nige'sunna1 nitu'nneli'ga4 ,sa'gwah7i itsilasta'lag7i1 etsane'laneli'ga kulkwa'gi-nas7i' igulstu'l7i gegane'lanu'n4 ,anisga'ya anewadi'sun unihisati'y7i4 ,tsu'nada'neilti'y7i4 ,d7i'la-gwu degu'nw7anatsegu'lawi'sdidegu'4 ,aya'ise'ta-gwu u'danu4 ,tsunada'neilti'y7i4 ,utse'tsti-gwu degu'nw7anatsegu'lawis'didegu'4 ,tsunada'neilti'y7i4 ,ka'ga-gwu degu'nw7anatsegu'awisdidegu'4 ,tsunada'neilti'y7i4 ,da'lka-gwu degu'nw7anatsegu'lawisdidegu'4 ,kulkwa'g7i igulsta'lag7i unihisati'yu4 ,ige'ski-gwu nige'sunna4 ,aya'ise'ta-gwu u'danu degu'nw7anatsunti-degu'4 ,k'si-gwu degu'nw7anatsunti-degu'4 ,a'yagagu' tsisga'ya agine'ga ungwane'lanu'h7i ,nundagu'ny7i iti'tsa ditsida'ga4 ,agisa't7i nige'sunna4 ,agwaduhi'yu4 ,tsi-saka'n7i agw7a'tat7i nige'sunna4 ,kultsa'te une'ga unni'tagagu' gukwatsa'nti-degu'4 ,agis7a't7i nige'sunna4 ,a'yu agwadanta'g7i ayeli'yu gulasi'ga tsuda'nta1 uktahu'nst7i nige'sunna4 ,a'yu ts7i'g7i tsuda'nta #j #j4 ,sg7e6 ,translation4 ,,concerning ,,living ,,humanity 7,,love74 ,ku6 ,listen6 ,in ,alahi'y7i you repose1 ,o ,terrible ,woman1 ,o you have drawn near to hearken4 ,there in ,elahiy7i you are at rest1 ,o ,white ,woman4 ,no one is ever lonely when with you4 ,you are most beautiful4 ,instantly and at once you have rendered me a white man4 ,no one is ever lonely when with me4 ,now you have made the path white for me4 ,it shall never be dreary4 ,now you have put me into it4 ,it shall never become blue4 ,you have brought down to me from above the white road4 ,there in mid-earth 7mid-surface7 you have placed me4 ,i shall stand erect upon the earth4 ,no one is ever lonely when with me4 ,i am very handsome4 ,you have put me into the white house4 ,i shall be in it as it moves about and no one with me shall ever be lonely4 ,verily1 ,i shall never become blue4 ,instantly you have caused it to be so with me4 ,and now there in ,elahiy7i you have rendered the woman blue4 ,now you have made the path blue for her4 ,let her be completely veiled in loneliness4 ,put her into the blue road4 ,and now bring her down4 ,place her standing upon the earth4 ,where her feet are now and wherever she may go1 let loneliness leave its mark upon her4 ,let her be marked out for loneliness where she stands4 ,ha6 ,i belong to the 7,wolf7 7 7 clan1 that one alone which was allotted into for you4 ,no one is ever lonely with me4 ,i am handsome4 ,let her put her soul the very center of my soul1 never to turn away4 ,grant that in the midst of men she shall never think of them4 ,i belong to the one clan alone which was allotted for you when the seven clans were established4 ,where 7other7 men live it is lonely4 ,they are very loathsome4 ,the common polecat has made them so like himself that they are fit only for his company4 ,they have became mere refuse4 ,they are very loathsome4 ,the common opossum has made them so like himself that they are fit only to be with him4 ,they are very loathsome4 ,even the crow has made them so like himself that they are fit only for his company4 ,they are very loathsome4 ,the miserable rain-crow has made them so like himself that they are fit only to be with him4 ,the seven clans all alike make one feel very lonely in their company4 ,they are not even good looking4 ,they go about clothed with mere refuse4 ,they even go about covered with dung4 ,but ,i--,i was ordained to be a white man4 ,i stand with my face toward the ,sun ,land4 ,no one is ever lonely with me4 ,i am very handsome4 ,i shall certainly never become blue4 ,i am covered by the everlasting white house wherever ,i go4 ,no one is ever lonely with me4 ,your soul has come into the very center of my soul1 never to turn away4 ,i--7,gatigwanasti17 7#j #j7--;,i take your soul4 ,sg7e6 ,explanation4 ,this unique formula is from one of the loose manuscript sheets of ,gatigwanasti1 now dead1 and belongs to the class known as ,yunw7e'h7i or love charms 7literally1 concerning living humanity71 including all those referring in any way to the marital or sexual relation4 ,no explanation accompanies the formula1 which must therefore be interpreted from analogy4 ,it appears to be recited by the lover himself--not by a hired shaman--perhaps while painting and adorning himself for the dance4 7,see next two formulas47 ,the formula contains several obscure expressions which require further investigation4 ,elahiy7i or ,alahiy7i1 for it is written both ways in the manuscript1 does not occur in any other formula met with thus far1 and could not be explained by any of the shamans to whom it was submitted4 ,the nominative form may be ,elah7i1 perhaps from ela1 the earth1 and it may be connected with ,wa'h7il7i1 the formulistic name for the south4 ,the spirit invoked is the ,white ,woman1 white being the color denoting the south4 ,uhisa't7i1 rendered here lonely1 is a very expressive word to a ,cherokee and is of constant recurrence in the love formulas4 ,it refers to that intangible something characteristic of certain persons which inevitably chills and depresses the spirits of all who may be so unfortunate as to come within its influence4 ,agisa't7i nige'sunna1 ,i never render any one lonely1 is an intensified equivalent for1 ,i am the best company in the world1 and to tell a girl that a rival lover is uhisa't7i is to hold out to her the sum of all dreary prospects should she cast in her lot with him4 ,the speaker1 who evidently has an exalted opinion of himself1 invokes the aid of the ,white ,woman1 who is most beautiful and is never uhisa't7i4 ,she at once responds by making him a white--that is1 a happy--man1 and placing him in the white road of happiness1 which shall never become blue with grief or despondency4 ,she then places him standing in the middle of the earth1 that he may be seen and admired by the whole world1 especially by the female portion4 ,she finally puts him into the white house1 where happiness abides forever4 ,the verb implies that the house shelters him like a cloak and goes about with him wherever he may go4 ,there is something comical in the extreme self-complacency with which he asserts that he is very handsome and will never become blue and no one with him is ever lonely4 ,as before stated1 white signifies peace and happiness1 while blue is the emblem of sorrow and disappointment4 ,having thus rendered himself attractive to womankind1 he turns his attention to the girl whom he particularly desires to win4 ,he begins by filling her soul with a sense of desolation and loneliness4 ,in the beautiful language of the formula1 her path becomes blue and she is veiled in loneliness4 ,he then asserts1 and reiterates1 that he is of the one only clan which was allotted for her when the seven clans were established4 ,he next pays his respects to his rivals and advances some very forcible arguments to show that she could never be happy with any of them4 ,he says that they are all lonesome and utterly loathsome--the word implies that they are mutually loathsome--and that they are the veriest trash and refuse4 ,he compares them to so many polecats1 opossums1 and crows1 and finally likens them to the rain-crow 7cuckoo2 ,coccygus71 which is regarded with disfavor on account of its disagreeable note4 ,he grows more bitter in his denunciations as he proceeds and finally disposes of the matter by saying that all the seven clans alike are uhisa't7i and are covered with filth4 ,then follows another glowing panegyric of himself1 closing with the beautiful expression1 your soul has come into the very center of mine1 never to turn away1 which reminds one forcibly of the sentiment in the ,german love song1 ,du liegst mir im ,herzen4 ,the final expression1 ,i take your soul1 implies that the formula has now accomplished its purpose in fixing her thoughts upon himself4 ,when successful1 a ceremony of this kind has the effect of rendering the victim so blue or lovesick that her life is in danger until another formula is repeated to make her soul white or happy again4 ,where the name of the individual or clan is mentioned in these formulas the blank is indicated in the manuscript by crosses or ciphers #j #j or by the word iyu'st7i1 like4 ,h7,i'7,a 7,a,,ma',y7,i 7,a',,tawasti',y7,i ,,kan,a',,heh,u4 ,sg7e6 ,ha-na'gwa us7inuli'yu hatu'ngani'ga ,hig7e'yagu'ga1 tsuwatsi'la gi'gage tsiye'la sk7ina'dulani'ga4 #j #j digwada'ita4 ,saka'n7i tugwadune'luh7i4 ,atsanu'ng7i gi'gage skwasu'hisatani'ga4 kulst7a'lag7i saka'n7i nu'tatanu'nta4 ,ditu'nunna'g7i dagwu'lasku'n-gwu deganu'y'tasi'ga4 ,gala'nuntse'ta-gwu dagwadune'lidise'st7i4 ,sg7e6 ,translation4 ,,this ,,tells ,,about ,,going ,,into ,,the ,,water4 ,listen6 ,o1 now instantly1 you have drawn near to hearken1 ,o ,ag7e'yagu'ga4 ,you have come to put your red spittle upon my body4 ,my name is 7,gatigwanasti47 ,the blue had affected me4 ,you have come and clothed me with a red dress4 ,she is of the 7,deer7 clan4 ,she has become blue4 ,you have directed her paths straight to where ,i have my feet1 and ,i shall feel exultant4 ,listen6 ,explanation4 ,this formula1 from ,gatigwanasti's book1 is also of the ,yunw7e'h7i class1 and is repeated by the lover when about to bathe in the stream preparatory to painting himself for the dance4 ,the services of a shaman are not required1 neither is any special ceremony observed4 ,the technical word used in the heading1 7a'tawasti'y7i1 signifies plunging or going entirely into a liquid4 ,the expression used for the ordinary going to water1 where the water is simply dipped up with the hand1 is 7ama'y7i ditati'y7i1 taking them to water4 ,the prayer is addressed to ,ag7e'yaguga1 a formulistic name for the moon1 which is supposed to exert a great influence in love affairs1 because the dances1 which give such opportunities for love making1 always take place at night4 ,the shamans can not explain the meaning of the term1 which plainly contains the word ag7e'ya1 woman1 and may refer to the moon's supposed influence over women4 ,in ,cherokee mythology the moon is a man4 ,the ordinary name is nu'nda1 or more fully1 nu'nda sunnay7e'h7i1 the sun living in the night1 while the sun itself is designated as nu'nda ig7e'h7i1 the sun living in the day4 ,by the red spittle of ,ag7e'yagu'ga and the red dress with which the lover is clothed are meant the red paint which he puts upon himself4 ,this in former days was procured from a deep red clay known as ela-wa't7i1 or reddish brown clay4 ,the word red as used in the formula is emblematic of success in attaining his object1 besides being the actual color of the paint4 ,red1 in connection with dress or ornamentation1 has always been a favorite color with ,indians throughout ,america1 and there is some evidence that among the ,cherokees it was regarded also as having a mysterious protective power4 ,in all these formulas the lover renders the woman blue or disconsolate and uneasy in mind as a preliminary to fixing her thoughts upon himself4 7,see next formula47 7,y,u'n,w7,e',h7,i ,,ug,u'n,,wa,l7,i ,,ii47 ,yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i4 ,galu'nlat7i1 datsila'7i--,yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i4 ,nundagu'ny7i gatla'ah7i--,yu'nw7eh7i4 ,geyagu'ga ,gi'gage1 tsuwatsi'la gi'gage tsiye'la sk7ina'dulani'ga-- ,yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i4 ,hi7a-nu' atawe'ladi'y7i kana'h7ehu galunlti'tla4 ,translation4 ,,song ,,for ,,painting4 ,yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i4 ,i am come from above--,yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i4 ,i am come down from the ,sun ,land--,yu'nw7eh7i4 ,o ,red ,ag7eyagu'ga1 you have come and put your red spittle upon my body--,yu'nw7eh7i1 yu'nw7eh7i1 yu'nw7eh7i4 ,and this above is to recite while one is painting himself4 ,explanation4 ,this formula1 from ,gatigwanasti1 immediately follows the one last given1 in the manuscript book1 and evidently comes immediately after it also in practical use4 ,the expressions used have been already explained4 ,the one using the formula first bathes in the running stream1 reciting at the same time the previous formula ,ama'y7i 7,a'tawasti'y7i4 ,he then repairs to some convenient spot with his paint1 beads1 and other paraphernalia and proceeds to adorn himself for the dance1 which usually begins about an hour after dark1 but is not fairly under way until nearly midnight4 ,the refrain1 yu'nw7eh7i1 is probably sung while mixing the paint1 and the other portion is recited while applying the pigment1 or vice versa4 ,although these formula are still in use1 the painting is now obsolete1 beyond an occasional daubing of the face1 without any plan or pattern1 on the occasion of a dance or ball play4 ,,adalani',,sta,,ti',y7,i4 7,i4 ,sg7e6 ,ha-na'gwa hatu'ngani'ga nih7i'-- --,tsa'watsi'lu ts7ik7i' ts7iku' ayu'4 --,hiyelu' ts7ik7i' ts7iku' ayu'4 --,ts7awiyu' ts7ik7i' ts7iku' ayu'4 --,tsunahu' ts7ik7i' ts7iku' ayu'4 ,sg7e6 ,na'gwa hatu'ngani'ga1 ,h7ikayu'nlige4 ,hi7a' asga'ya uda'nta tsata'hisi'ga ,h7ikayu'nlige hiye'lastun4 ,tsaskula'h7isti-gwu' nige'sunna4 ,d7ikana'watu'nta-gwu tsutu'neli'ga4 ,h7ilu dudant7e't7i nige'sunna4 ,duda'nta duskalun'tseli'ga4 ,ast7i' digu'nnage tagu'taluntani'ga4 ,translation4 ,,to ,,attract ,,and ,,fix ,,the ,,affections4 ,listen6 ,o1 now you have drawn near to hearken-- --,your spittle1 ,i take it1 ,i eat it4 --,your body1 ,i take it1 ,i eat it1 --,your flesh1 ,i take it1 ,i eat it1 ,each sung four times4 --,your heart1 ,i take it1 ,i eat it4 ,listen6 ,o1 now you have drawn near to hearken1 ,o1 ,ancient ,one4 ,this man's 7woman's7 soul has come to rest at the edge of your body4 ,you are never to let go your hold upon it4 ,it is ordained that you shall do just as you are requested to do4 ,let her never think upon any other place4 ,her soul has faded within her4 ,she is bound by the black threads4 ,explanation4 ,this formula is said by the young husband1 who has just married an especially engaging wife1 who is liable to be attracted by other men4 ,the same formula may also be used by the woman to fix her husband's affections4 ,on the first night that they are together the husband watches until his wife is asleep1 when1 sitting up by her side1 he recites the first words3 ,sg7e6 ,ha-na'gwa hatu'ngani'ga nih7i'1 and then sings the next four words3 ,tsawatsi'lu ts7ik7i' ts7iku' ayu'1 ,your spittle1 ,i take it1 ,i eat it1 repeating the words four times4 ,while singing he moistens his fingers with spittle1 which he rubs upon the breast of the woman4 ,the next night he repeats the operation1 this time singing the words1 ,i take your body4 ,the third night1 in the same way1 he sings1 ,i take your flesh1 and the fourth and last night1 he sings ,i take your heart1 after which he repeats the prayer addressed to the ,ancient ,one1 by which is probably meant the ,fire 7the ,ancient ,white74 ,ayu'nin7i states that the final sentences should be masculine1 i4e41 ,his soul has faded1 etc41 and refer to any would-be seducer4 ,there is no gender distinction in the third person in ,cherokee4 ,he claimed that this ceremony was so effective that no husband need have any fears for his wife after performing it4 ,,adaye',,liga',,gta,t7,i'4 ,yu6 ,galu'nlat7i tsulda'hist7i1 ,giya'giya' ,saka'ni1 na'gwa nuntalun i'yu'nta4 ,tsa'la ,saka'ni tsugista't7i adunni'ga4 ,na'gwa nidatsu'ltanu'nta1 nu'ntatagu' hisa'hasi'ga4 ,tani'dagun' aye'l7i dehida'siga4 ,unada'nda dehiya'staneli'ga4 ,nidugale'ntanu'nta niduhunneli'ga4 ,tsisga'ya agine'ga1 nundagu'ny7i ditsida'st7i4 ,gu'n7i astu' uhisa't7i nige'sunna4 ,ag7e'ya une'ga hi'7a iyu'st7i gulstu'l7i1 iyu'st7i tsuda'ita4 ,uda'nda us7inu'l7i dadatinilu'gunel7i'4 ,nundagu'nyitsu' dadatinilugustanel7i4 ,tsisga'ya agine'ga1 ditsidastu'n7i nunu' kana'tlani'ga4 ,tsunkta' teg7ala'watege'st7i4 ,tsiye'lun gesu'n7i uhisa't7i nige'sunna4 ,translation4 ,,for ,,separation 7,,of ,,lovers74 ,yu6 ,on high you repose1 ,o ,blue ,hawk1 there at the far distant lake4 ,the blue tobacco has come to be your recompense4 ,now you have arisen at once and come down4 ,you have alighted midway between them where they two are standing4 ,you have spoiled their souls immediately4 ,they have at once become separated4 ,i am a white man2 ,i stand at the sunrise4 ,the good sperm shall never allow any feeling of loneliness4 ,this white woman is of the ,paint 7iyust7i7 clan2 she is called 7iyust7i7 ,way7i'4 ,we shall instantly turn her soul over4 ,we shall turn it over as we go toward the ,sun ,land4 ,i am a white man4 ,here where ,i stand it 7her soul7 has attached itself to 7literally1 come against7 mine4 ,let her eyes in their sockets be forever watching 7for me74 ,there is no loneliness where my body is4 ,explanation4 ,this formula1 from ,ayunin7i's book1 is used to separate two lovers or even a husband and wife1 if the jealous rival so desires4 ,in the latter case the preceding formula1 from the same source1 would be used to forestall this spell4 ,no explanation of the ceremony is given1 but the reference to tobacco may indicate that tobacco is smoked or thrown into the fire during the recitation4 ,the particular hawk invoked 7giya'giya'7 is a large species found in the coast region but seldom met with in the mountains4 ,blue indicates that it brings trouble with it1 while white in the second paragraph indicates that the man is happy and attractive in manner4 ,in the first part of the formula the speaker calls upon the ,blue ,hawk to separate the lovers and spoil their souls1 i4e41 change their feeling toward each other4 ,in the second paragraph he endeavors to attract the attention of the woman by eulogizing himself4 ,the expression1 we shall turn her soul over1 seems here to refer to turning her affections1 but as generally used1 to turn one's soul is equivalent to killing him4 7,,adalan7,i',,st7,a,,ti',y7,i ,,ii47 ,yu6 ,ha-na'gwa ada'nt7i d7atsasi'ga1 9999 h7ilu7stu'l7i71 799997 ditsa7da'ita74 ,a'yu #j #j tsila7stu'l7i74 ,hiye'la ts7ik7i' ts7iku'4 7,yu67 ,yu6 ,ha-na'gwa ada'nt7i d7atsasi'ga4 9999 h7ilu7stu'l7i71 9999 ditsa7da'_/ita74 ,a'yu #j #j tsuwi'ya ts7ik7i' ts7iku'4 ,yu6 ,yu6 ,ha-na'gwa ada'nt7i d7atsasi'ga4 9999 h7ilu7stu'l7i7 9999 ditsa7da'_/ita74 ,a'yu #j #j tsuwatsi'la ts7ik7i' ts7iku' a'yu4 ,yu6 ,yu6 ,ha-na'gwa ada'nt7i d7atsasi'ga4 9999 h7ilu7stu'l7i71 9999 ditsada'7ita74 ,a'yu #j #j tsunah7u' ts7ik7i' ts7iku'4 ,yu6 ,sg7e6 ,ha-na'gwa ada'nt7i dutsase'1 tsugale'nt7i nige'sunna1 tsudune7i1 ,h7ikayu'nlige galu'nlat7i4 ,kanan7e'sk7i ,u'nnage galu'nlat7i 7h7etsatsa'unt7anile'7i4 ,ts7anilta'g7i tsuksa'untanile'7i4 9999 gula7stu'l7i71 9999 ditsada'7ita74 ,dudanta'g7i uhani'lata t7ikwenu'ntani'ga4 ,kulkwa'g7i igulsta'lag7i iyu'nta yu'nw7i adayu'nlataw7a' dudune'lida'lun uhisa't7i nige'sunna4 ,sg7e6 ,ha-na'gwat7i uhisa't7i dutlu'ntani'ga4 ,tsu'nkta daska'luntsi'ga4 ,sa'gwah7i di'kta de'gayeluntsi'ga4 ,ga'tsa igunu'nuga'7istu uda'nta8 ,usu'hita nudanu'nna ultunge'ta gunwaduneli'dege'st7i4 ,igunwulsta'ti-gwu duwalu'watunt7i nige'sunna4 ,kanan7e'sk7i ,unnage'7i tsanildew'se'st7i ada'nta uktunlesi'dast7i nige'suna4 ,gadayu'st7i tsuda'ita ada'nt7i tside'atsasi'ga4 ,a'ya a'kwatseli'ga4 ,sg7e6 ,ha-na'gwul7e' hunhatunga'ga1 ,h7ikayu'nl7i ,gi'gage4 ,tsetsuli's7i hiye'lastun ata'hisi'ga4 ,ada'nta hasugu'law7i'stani'ga1 tsa'skal_/ah7ist7i nige'sunna4 ,h7ikayu'nlige den7atsegula'w7istani'ga4 ,ag7e'ya g7i'nsungulaw7is'tani'ga uda'nta uwahis7i'sata4 ,d7ig7inaskula'h7ist7i nige'sunna4 ,yu6 ,hi'7anasgwu' utla'yi-gwu d7igalu'nwistan't7i snuna'y7i hani'lihun gunasgi'st7i4 ,gane'ts7i aye'l7i asi'tadis't7i watsi'la1 ganunli'yet7i aguwaye'n7i andisga'7i4 ,sai'y7i tsika'nahe itsu'laha'gwu4 ,translation4 ,,to ,,fix ,,the ,,affections4 ,yu6 ,ha6 ,now the souls have come together4 ,you are of the ,deer 7x x7 clan4 ,your name is 7x x7 ,ayasta1 ,i am of the ,wolf 7o-o7 clan4 ,your body1 ,i take it1 ,i eat it4 ,yu6 ,ha6 ,now the souls have come together4 ,you are of the ,deer clan4 ,your name is ,ayasta4 ,i am of the ,wolf clan4 ,your flesh ,i take1 ,i eat4 ,yu6 ,yu6 ,ha6 ,now the souls have come together4 ,you are of the ,deer clan4 ,your name is ,ayasta4 ,i am of the ,wolf clan4 ,your spittle ,i take1 ,i eat4 ,i6 ,yu6 ,yu6 ,ha6 ,now the souls have come together4 ,you are of the ,deer clan4 ,your name is ,ayasta4 ,i am of the ,wolf clan4 ,your heart ,i take1 ,i eat4 ,yu6 ,listen6 ,ha6 ,now the souls have met1 never to part1 you have said1 ,o ,ancient ,one above4 ,o ,black ,spider1 you have been brought down from on high4 ,you have let down your web4 ,she is of the ,deer clan2 her name is ,ayasta4 ,her soul you have wrapped up in 7your7 web4 ,there where the people of the seven clans are continually coming in sight and again disappearing 7i4e4 moving about1 coming and going71 there was never any feeling of loneliness4 ,listen6 ,ha6 ,but now you have covered her over with loneliness4 ,her eyes have faded4 ,her eyes have come to fasten themselves on one alone4 ,whither can her soul escape8 ,let her be sorrowing as she goes along1 and not for one night alone4 ,let her become an aimless wanderer1 whose trail may never be followed4 ,o ,black ,spider1 may you hold her soul in your web so that it shall never get through the meshes4 ,what is the name of the soul8 ,they two have come together4 ,it is mine6 ,listen6 ,ha6 ,and now you have hearkened1 ,o ,ancient ,red4 ,your grandchildren have come to the edge of your body4 ,you hold them yet more firmly in your grasp1 never to let go your hold4 ,o ,ancient ,one1 we have become as one4 ,the woman has put her 7x x x7 soul into our hands4 ,we shall never let it go6 ,yu6 7,directions47--,and this also is for just the same purpose 7the preceding formula in the manuscript book is also a love charm74 ,it must be done by stealth at night when they are asleep4 ,one must put the hand on the middle of the breast and rub on spittle with the hand1 they say4 ,the other formula is equally good4 ,explanation4 ,this formula to fix the affections of a young wife is taken from the manuscript sheets of the late ,gatigwanasti4 ,it very much resembles the other formula for the same purpose1 obtained from4 ,ayu'nin7i1 and the brief directions show that the ceremony is alike in both4 ,the first four paragraphs are probably sung1 as in the other formula1 on four successive nights1 and1 as explained in the directions and as stated verbally by ,ayu'nin7i1 this must be done stealthily at night while the woman is asleep1 the husband rubbing his spittle on her breast with his hand while chanting the song in a low tone1 hardly above a whisper4 ,the prayer to the ,ancient ,one1 or ,ancient ,red 7,fire71 in both formulas1 and the expression1 ,i come to the edge of your body1 indicate that the hands are first warmed over the fire1 in accordance with the general practice when laying on the hands4 ,the prayer to the ,black ,spider is a beautiful specimen of poetic imagery1 and hardly requires an explanation4 ,the final paragraph indicates the successful accomplishment of his purpose4 ,your grandchildren 7tsetsuli's7i7 is an expression frequently used in addressing the more important deities4 ,,miscellaneous ,,formulas4 ,s,un,n,a',y7,i ,,ed,a',h7,i ,e',,sga ,,ast,un,,ti',y7,i4 ,sg7e6 ,uhyuntsa'y7i galunlti'tla tsulta'hist7i1 ,h7isgaya ,gigage'7i1 us7inu'l7i di'tsakun7i' denatlunhi'sani'ga ,uy-igawa'st7i duda'nt7i4 ,nunna'h7i tatuna'wat7i4 ,us7inu'l7i duda'nta dani'yunstanil7i'4 ,sg7e6 ,uhyuntla'y7i galunlti'tla tsulta'hist7i1 ,h7isga'ya ,t7e'halu1 hinaw's7u''ki4 ,ha-us7inu'l7i na'gwa di'tsakun7i' denatlunhisani'ga uy-igawa'st7i duda'nt7i4 ,nunna'h7i t7atuna'w7at7i4 ,us7inu'l7i duda'nta dani'gal7istan7i'4 ,translation4 ,,to ,,shorten ,a ,,night-,,goer ,,on ,,this ,,side4 ,listen6 ,in the ,frigid ,land above you repose1 ,o ,red ,man1 quickly we two have prepared your arrows for the soul of the ,imprecator4 ,he has them lying along the path4 ,quickly we two will take his soul as we go along4 ,listen6 ,in the ,frigid ,land above you repose1 ,o ,purple ,man1 99 99 99 994 ,ha6 ,quickly now we two have prepared your arrows for the soul of the ,imprecator4 ,he has them lying along the path4 ,quickly we two will cut his soul in two4 ,explanation4 ,this formula1 from ,ayu'nin7is' book1 is for the purpose of driving away a witch from the house of a sick person1 and opens up a most interesting chapter of ,cherokee beliefs4 ,the witch is supposed to go about chiefly under cover of darkness1 and hence is called sunna'y7i eda'h7i1 the night goer4 ,this is the term in common use2 but there are a number of formulistic expressions to designate a witch1 one of which1 u'ya igawa'st7i1 occurs in the body of the formula and may be rendered the imprecator1 i4e41 the sayer of evil things or curses4 ,as the counteracting of a deadly spell always results in the death of its author1 the formula is stated to be not merely to drive away the wizard1 but to kill him1 or1 according to the formulistic expression1 to shorten him 7his life7 on this side4 ,when it becomes known that a man is dangerously sick the witches from far and near gather invisibly about his house after nightfall to worry him and even force their way in to his bedside unless prevented by the presence of a more powerful shaman within the house4 ,they annoy the sick man and thus hasten his death by stamping upon the roof and beating upon the sides of the house2 and if they can manage to get inside they raise up the dying sufferer from the bed and let him fall again or even drag him out upon the floor4 ,the object of the witch in doing this is to prolong his term of years by adding to his own life as much as he can take from that of the sick man4 ,thus it is that a witch who is successful in these practices lives to be very old4 ,without going into extended details1 it may be sufficient to state that the one most dreaded1 alike by the friends of the sick man and by the lesser witches1 is the ,ka'lana-ayeli'sk7i or ,raven ,mocker1 so called because he flies through the air at night in a shape of fire1 uttering sounds like the harsh croak of a raven4 ,the formula here given is short and simple as compared with some others4 ,there is evidently a mistake in regard to the ,red ,man1 who is here placed in the north1 instead of in the east1 as it should be4 ,the reference to the arrows will be explained further on4 ,purple1 mentioned in the second paragraph1 has nearly the same symbolic meaning as blue1 viz3 ,trouble1 vexation and defeat2 hence the ,purple ,man is called upon to frustrate the designs of the witch4 ,to drive away the witch the shaman first prepares four sharpened sticks1 which he drives down into the ground outside the house at each of the four corners1 leaving the pointed ends projecting upward and outward4 ,then1 about noontime he gets ready the ,tsalagayu'nl7i or ,old ,tobacco 7,nicotiana rustica71 with which he fills his pipe1 repeating this formula during the operation1 after which he wraps the pipe thus filled in a black cloth4 ,this sacred tobacco is smoked only for this purpose4 ,he then goes out into the forest1 and returns just before dark1 about which time the witch may be expected to put in an appearance4 ,lighting his pipe1 he goes slowly around the house1 puffing the smoke in the direction of every trail by which the witch might be able to approach1 and probably repeating the same or another formula the while4 ,he then goes into the house and awaits results4 ,when the witch approaches under cover of the darkness1 whether in his own proper shape or in the form of some animal1 the sharpened stick on that side of the house shoots up into the air and comes down like an arrow upon his head1 inflicting such a wound as proves fatal within seven days4 ,this explains the words of the formula1 ,we have prepared your arrows for the soul of the ,imprecator4 ,he has them lying along the path4 ,ayu'nin7i said nothing about the use of the sharpened sticks in this connection1 mentioning only the tobacco1 but the ceremony1 as here described1 is the one ordinarily used4 ,when wounded the witch utters a groan which is heard by those listening inside the house1 even at the distance of half a mile4 ,no one knows certainly who the witch is until a day or two afterward1 when some old man or woman1 perhaps in a remote settlement1 is suddenly seized with a mysterious illness and before seven days elapse is dead4 ,,gahu',,st7,i ,a',,giyahu',,sa4 ,sg7e6 ,ha-na'gwa hatu'ngani'ga ,nu'nya ,watige'7i1 gahu'st7i tsutska'd7i nige'sunna4 ,ha-na'gwa du'ngihya'l7i4 ,agiyahu'sa s7i'kwa1 haga' tsun-nu' iyu'nta d7atsi'waktu'h7i4 ,tla-ke' a'ya a'kwatseli'ga4 #j #j digwadai'ta4 ,translation4 ,i ,,have ,,lost ,,something4 ,listen6 ,ha6 ,now you have drawn near to hearken1 ,o ,brown ,rock2 you never lie about anything4 ,ha6 ,now ,i am about to seek for it4 ,i have lost a hog and now tell me about where ,i shall find it4 ,for is it not mine8 ,my name is ----4 ,explanation4 ,this formula1 for finding anything lost1 is so simple as to need but little explanation4 ,brown in this instance has probably no mythologic significance1 but refers to the color of the stone used in the ceremony4 ,this is a small rounded water-worn pebble1 in substance resembling quartz and of a reddish-brown color4 ,it is suspended by a string held between the thumb and finger of the shaman1 who is guided in his search by the swinging of the pebble1 which1 according to their theory1 will swing farther in the direction of the lost article than in the contrary direction6 ,the shaman1 who is always fasting1 repeats the formula1 while closely watching the motions of the swinging pebble4 ,he usually begins early in the morning1 making the first trial at the house of the owner of the lost article4 ,after noting the general direction toward which it seems to lean he goes a considerable distance in that direction1 perhaps half a mile or more1 and makes a second trial4 ,this time the pebble may swing off at an angle in another direction4 ,he follows up in the direction indicated for perhaps another half mile1 when on a third trial the stone may veer around toward the starting point1 and a fourth attempt may complete the circuit4 ,having thus arrived at the conclusion that the missing article is somewhere within a certain circumscribed area1 he advances to the center of this space and marks out upon the ground a small circle inclosing a cross with arms pointing toward the four cardinal points4 ,holding the stone over the center of the cross he again repeats the formula and notes the direction in which the pebble swings4 ,this is the final trial and he now goes slowly and carefully over the whole surface in that direction1 between the center of the circle and the limit of the circumscribed area until in theory1 at least1 the article is found4 ,should he fail1 he is never at a loss for excuses1 but the specialists in this line are generally very shrewd guessers well versed in the doctrine of probabilities4 ,there are many formulas for this purpose1 some of them being long and elaborate4 ,when there is reason to believe that the missing article has been stolen1 the specialist first determines the clan or settlement to which the thief belongs and afterward the name of the individual4 ,straws1 bread balls1 and stones of various kinds are used in the different formulas1 the ceremony differing according to the medium employed4 ,the stones are generally pointed crystals or antique arrowheads1 and are suspended as already described1 the point being supposed to turn finally in the direction of the missing object4 ,several of these stones have been obtained on the reservation and are now deposited in the ,national ,museum4 ,it need excite no surprise to find the hog mentioned in the formula1 as this animal has been domesticated among the ,cherokees for more than a century1 although most of them are strongly prejudiced against it4 ,,hia' ,,un_/,a,,le 7,,atesti',y7,i74 ,yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'1 ,yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'--,yu6 ,sg7e6 ,ha-na'gwa h7inahun'ski tay7i'4 ,ha-ta'sti-gwu gunska'ihu4 ,tsutali'i-gwati'na halu'n7i4 ,ku'nigwati'na dula'ska galu'nlati-gwu witu'kt7i4 ,wigunyas7e'h7is7i4 ,a'tal7i tsugu'ny7i wite'tsatanu'nuns7i' nunnah7i tsane'lag7i de'gatsana'wadise'st7i4 ,kunstu' dutsasu'n7i atu'nwasut7e'hah7i' tsutuneli'sest7i4 ,sg7e6 ,translation4 ,,this ,,is ,,to ,,frighten ,a ,,storm4 ,yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'1 ,yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'1 yuhahi'--,yu6 ,listen6 ,o now you are coming in rut4 ,ha6 ,i am exceedingly afraid of you4 ,but yet you are only tracking your wife4 ,her footprints can be seen there directed upward toward the heavens4 ,i have pointed them out for you4 ,let your paths stretch out along the tree tops 787 on the lofty mountains 7and7 you shall have them 7the paths7 lying down without being disturbed1 ,let 7your path7 as you go along be where the waving branches meet4 ,listen6 ,explanation4 ,this formula1 from ,ayu'nin7i's book1 is for driving away1 or frightening a storm1 which threatens to injure the growing corn4 ,the first part is a meaningless song1 which is sung in a low tone in the peculiar style of most of the sacred songs4 ,the storm1 which is not directly named1 is then addressed and declared to be coming on in a fearful manner on the track of his wife1 like an animal in the rutting season4 ,the shaman points out her tracks directed toward the upper regions and begs the storm spirit to follow her along the waving tree tops of the lofty mountains1 where he shall be undisturbed4 ,the shaman stands facing the approaching storm with one hand stretched out toward it4 ,after repeating the song and prayer he gently blows in the direction toward which he wishes it to go1 waving his hand in the same direction as though pushing away the storm4 ,a part of the storm is usually sent into the upper regions of the atmosphere4 ,if standing at the edge of the field1 he holds a blade of corn in one hand while repeating the ceremony4 ,,danaw,u' ,,tsuned,a,l,u',h7,i ,,nunat,u',,neli',,tal,u'n,h7,i ,u',,nalstelta',,tan,u',h7,i4 ,hay7i6 ,yu6 ,sg7e6 ,na'gwa us7inuli'yu ,a'tasu ,gi'gage'7i hinisa'latani'ga4 ,us7inu'l7i duda'nta u'nanuga'tsidast7i' nige'sunna4 ,duda'nta elawi'n7i iyu'nta 7a'tasu digunnage'7i degunlskw7i'tahise'st7i1 anetsage'ta unanuga'ist7i nige'sunna1 nitinu'nneli'ga4 7,a'tasu dusa'ladanu'nst7i nige'sunna1 nitinu'nneli'ga4 ,elawi'n7i iyu'nta 7a'tasu unnage' ugun'hatu unnage' sa'gwa daliy7e'kulani'ga unadutla'g7i4 ,unanuga'tsida'st7i nige'sunna1 nuneli'ga4 ,us7inuli'yu tsunada'nta kulkwa'gine tigalu'nltiyu'n7i iyu'nta ada'nta tega'y7eti'tege'st7i4 ,tsunada'nta tsuligal7i'st7i nige'sunna duduni'tege'st7i4 ,us7inu'l7i deniu'neli'ga galu'nlat7i iyu'nta widu'ltah7isti'tege'st7i4 7,a'tasu gigage'7i d7ehatagu'nyastani'ga4 ,tsunada'nta tsudastu'nilida'st7i nige'sunna nuneli'ga4 ,tsunada'nta galu'nlat7i iyu'nta wit7e'titege'st7i4 ,tsunada'nta anigwalu'g7i une'ga gunwa'nadagu'nyastitege'st7i4 ,saka'n7i udunu'h7i nige'sunna us7inuli'yu4 ,yu6 ,translation4 ,,what ,,those ,,who ,,have ,,been ,,to ,,war ,,did ,,to ,,help ,,themselves4 ,hay7i6 ,yu6 ,listen6 ,now instantly we have lifted up the red war club4 ,quickly his soul shall be without motion4 ,there under the earth1 where the black war clubs shall be moving about like ball sticks in the game1 there his soul shall be1 never to reappear4 ,we cause it to be so4 ,he shall never go and lift up the war club4 ,we cause it to be so4 ,there under the earth the black war club 7and7 the black fog have come together as one for their covering4 ,it shall never move about 7i4e41 the black fog shall never be lifted from them74 ,we cause it to be so4 ,instantly shall their souls be moving about there in the seventh heaven4 ,their souls shall never break in two4 ,so shall it be4 ,quickly we have moved them 7their souls7 on high for them1 where they shall be going about in peace4 ,you 787 have shielded yourselves 787 with the red war club4 ,their souls shall never be knocked about4 ,cause it to be so4 ,there on high their souls shall be going about4 ,let them shield themselves with the white war whoop4 ,instantly 7grant that7 they shall never become blue4 ,yu6 ,explanation4 ,this formula1 obtained from ,awani'ta1 may be repeated by the doctor for as many as eight men at once when about to go to war4 ,it is recited for four consecutive nights1 immediately before setting out4 ,there is no tabu enjoined and no beads are used1 but the warriors go to water in the regular way1 that is1 they stand at the edge of the stream1 facing the east and looking down upon the water1 while the shaman1 standing behind them1 repeats the formula4 ,on the fourth night the shaman gives to each man a small charmed root which has the power to confer invulnerability4 ,on the eve of battle the warrior after bathing in the running stream chews a portion of this and spits the juice upon his body in order that the bullets of the enemy may pass him by or slide off from his skin like drops of water4 ,almost every man of the three hundred ,east ,cherokees who served in the rebellion had this or a similar ceremony performed before setting out--many of them also consulting the oracular ulunsu't7i stone at the same time--and it is but fair to state that not more than two or three of the entire number were wounded in actual battle4 ,in the formula the shaman identifies himself with the warriors1 asserting that we have lifted up the red war club1 red being the color symbolic of success and having no reference to blood1 as might be supposed from the connection4 ,in the first paragraph he invokes curses upon the enemy1 the future tense verb ,it shall be1 etc41 having throughout the force of let it be4 ,he puts the souls of the doomed enemy in the lower regions1 where the black war clubs are constantly waving about1 and envelops them in a black fog1 which shall never be lifted and out of which they shall never reappear4 ,from the expression in the second paragraph1 their souls shall never be knocked about1 the reference to the black war clubs moving about like ball sticks in the game would seem to imply that they are continually buffeting the doomed souls under the earth4 ,the spirit land of the ,cherokees is in the west1 but in these formulas of malediction or blessing the soul of the doomed man is generally consigned to the underground region1 while that of the victor is raised by antithesis to the seventh heaven4 ,having disposed of the enemy1 the shaman in the second paragraph turns his attention to his friends and at once raises their souls to the seventh heaven1 where they shall go about in peace1 shielded by 7literally1 covered with7 the red war club of success1 and never to be knocked about by the blows of the enemy4 ,breaking the soul in two is equivalent to snapping the thread of life1 the soul being regarded as an intangible something having length1 like a rod or a string4 ,this formula1 like others written down by the same shaman1 contains several evident inconsistencies both as to grammar and mythology1 due to the fact that ,awanita is extremely careless with regard to details and that this particular formula has probably not been used for the last quarter of a century4 ,the warriors are also made to shield themselves with the white war whoop1 which should undoubtedly be the red war whoop1 consistent with the red war club1 white being the color emblematic of peace1 which is evidently an incongruity4 ,the war whoop is believed to have a positive magic power for the protection of the warrior1 as well as for terrifying the foe4 ,the mythologic significance of the different colors is well shown in this formula4 ,red1 symbolic of success1 is the color of the war club with which the warrior is to strike the enemy and also of the other one with which he is to shield or cover himself4 ,there is no doubt that the war whoop also should be represented as red4 ,in conjuring with the beads for long life1 for recovery from sickness1 or for success in love1 the ball play1 or any other undertaking1 the red beads represent the party for whose benefit the magic spell is wrought1 and he is figuratively clothed in red and made to stand upon a red cloth or placed upon a red seat4 ,the red spirits invoked always live in the east and everything pertaining to them is of the same color4 ,black is always typical of death1 and in this formula the soul of the enemy is continually beaten about by black war clubs and enveloped in a black fog4 ,in conjuring to destroy an enemy the shaman uses black beads and invokes the black spirits--which always live in the west--bidding them tear out the man's soul1 carry it to the west1 and put it into the black coffin deep in the black mud1 with a black serpent coiled above it4 ,blue is emblematic of failure1 disappointment1 or unsatisfied desire4 ,they shall never become blue means that they shall never fail in anything they undertake4 ,in love charms the lover figuratively covers himself with red and prays that his rival shall become entirely blue and walk in a blue path4 ,the formulistic expression1 ,he is entirely blue1 closely approximates in meaning the common ,english phrase1 ,he feels blue4 ,the blue spirits live in the north4 ,white--which occurs in this formula only by an evident error--denotes peace and happiness4 ,in ceremonial addresses1 as at the green corn dance and ball play1 the people figuratively partake of white food and after the dance or the game return along the white trail to their white houses4 ,in love charms the man1 in order to induce the woman to cast her lot with his1 boasts ,i am a white man1 implying that all is happiness where he is4 ,white beads have the same meaning in the bead conjuring and white was the color of the stone pipe anciently used in ratifying peace treaties4 ,the white spirits live in the south 7,wa'hal7a74 ,two other colors1 brown and yellow1 are also mentioned in the formulas4 ,watige'7i1 brown1 is the term used to include brown1 bay1 dun1 and similar colors1 especially as applied to animals4 ,it seldom occurs in the formulas and its mythologic significance is as yet undetermined4 ,yellow is of more frequent occurrence and is typical of trouble and all manner of vexation1 the yellow spirits being generally invoked when the shaman wishes to bring down calamities upon the head of his victim1 without actually destroying him4 ,so far as present knowledge goes1 neither brown nor yellow can be assigned to any particular point of the compass4 ,us7inuli'yu1 rendered instantly1 is the intensive form of us7inu'l7i quickly1 both of which words recur constantly in the formulas1 in some entering into almost every sentence4 ,this frequently gives the translation an awkward appearance4 ,thus the final sentence above1 which means literally they shall never become blue instantly1 signifies ,grant that they shall never become blue1 i4e41 shall never fail in their purpose1 and grant our petition instantly4 ,,dida',,latli',t7,i4 ,sg7e6 ,na'gwa tsudanta'g7i tegu'nyatawa'ilateli'ga4 ,iyust7i 7#j #j7 tsilastu'l7i ,iyu'st7i 7#j #j7 ditsada'ita4 ,tsuwatsi'la elawi'n7i tsida'h7istani'ga4 ,tsudantag7i elawi'n7i tsida'h7istani'ga4 ,nu'nya gu'nnage gunyu'tluntani'ga4 7,anuwa'g7i gu'nnage' gunyu'tluntani'ga4 ,suntalu'ga gu'nnage degu'nyanu'galu'ntani'ga1 tsu'nanuga'ist7i nige'sunna4 ,usuhi'y7i nunna'h7i wite'tsatanu'nuns7i gune'sa gu'nnage asahalag7i'4 ,tsutu'neli'ga4 ,elawa't7i asa'halag7i'a'dunni'ga4 ,us7inuli'yu ,usuhi'y7i gultsa't7e digu'nnagesta'y7i1 elawa'ti gu'nnage tida'h7ist7i wayanu'galuntsi'ga4 ,gune'sa gu'nage suntalu'ga gu'nnage gayu'tluntani'ga4 ,tsudanta'g7i uska'luntsi'ga4 ,saka'n7i adunni'ga4 ,usu'hita atanis'se't7i1 aya'latsi'sest7i tsudanta'g7i1 tsu'nanuga'ist7i nige'sunna4 ,sg7e6 ,translation4 ,,to ,,destroy ,,life4 ,listen6 ,now ,i have come to step over your soul4 ,you are of the 7wolf7 clan4 ,your name is 7,ayu'nin7i74 ,your spittle ,i have put at rest under the earth4 ,your soul ,i have put at rest under the earth4 ,i have come to cover you over with the black rock4 ,i have come to cover you over with the black cloth4 ,i have come to cover you with the black slabs1 never to reappear4 ,toward the black coffin of the upland in the ,darkening ,land your paths shall stretch out4 ,so shall it be for you4 ,the clay of the upland has come 7to cover you4 7877 ,instantly the black clay has lodged there where it is at rest at the black houses in the ,darkening ,land4 ,with the black coffin and with the black slabs ,i have come to cover you4 ,now your soul has faded away4 ,it has become blue4 ,when darkness comes your spirit shall grow less and dwindle away1 never to reappear4 ,listen6 ,explanation4 ,this formula is from the manuscript book of ,ayu'nin7i1 who explained the whole ceremony4 ,the language needs but little explanation4 ,a blank is left for the name and clan of the victim1 and is filled in by the shaman4 ,as the purpose of the ceremony is to bring about the death of the victim1 everything spoken of is symbolically colored black1 according to the significance of the colors as already explained4 ,the declaration near the end1 ,it has become blue1 indicates that the victim now begins to feel in himself the effects of the incantation1 and that as darkness comes on his spirit will shrink and gradually become less until it dwindles away to nothingness4 ,when the shaman wishes to destroy the life of another1 either for his own purposes or for hire1 he conceals himself near the trail along which the victim is likely to pass4 ,when the doomed man appears the shaman waits until he has gone by and then follows him secretly until he chances to spit upon the ground4 ,on coming up to the spot the shaman collects upon the end of a stick a little of the dust thus moistened with the victim's spittle4 ,the possession of the man's spittle gives him power over the life of the man himself4 ,many ailments are said by the doctors to be due to the fact that some enemy has by this means changed the spittle of the patient and caused it to breed animals or sprout corn in the sick man's body4 ,in the love charms also the lover always figuratively takes the spittle of the girl in order to fix her affections upon himself4 ,the same idea in regard to spittle is found in ,european folk medicine4 ,the shaman then puts the clay thus moistened into a tube consisting of a joint of the ,kanesa'la or wild parsnip1 a poisonous plant of considerable importance in life-conjuring ceremonies4 ,he also puts into the tube seven earthworms beaten into a paste1 and several splinters from a tree which has been struck by lightning4 ,the idea in regard to the worms is not quite clear1 but it may be that they are expected to devour the soul of the victim as earthworms are supposed to feed upon dead bodies1 or perhaps it is thought that from their burrowing habits they may serve to hollow out a grave for the soul under the earth1 the quarter to which the shaman consigns it4 ,in other similar ceremonies the dirt-dauber wasp or the stinging ant is buried in the same manner in order that it may kill the soul1 as these are said to kill other more powerful insects by their poisonous sting or bite4 ,the wood of a tree struck by lightning is also a potent spell for both good and evil and is used in many formulas of various kinds4 ,having prepared the tube1 the shaman goes into the forest to a tree which has been struck by lightning4 ,at its base he digs a hole1 in the bottom of which he puts a large yellow stone slab4 ,he then puts in the tube1 together with seven yellow pebbles1 fills in the earth1 and finally builds a fire over the spot to destroy all traces of his work4 ,the yellow stones are probably chosen as the next best substitute for black stones1 which are not always easy to find4 ,the formula mentions black rock1 black being the emblem of death1 while yellow typifies trouble4 ,the shaman and his employer fast until after the ceremony4 ,if the ceremony has been properly carried out1 the victim becomes blue1 that is1 he feels the effects in himself at once1 and1 unless he employs the countercharms of some more powerful shaman1 his soul begins to shrivel up and dwindle1 and within seven days he is dead4 ,when it is found that the spell has no effect upon the intended victim it is believed that he has discovered the plot and has taken measures for his own protection1 or that1 having suspected a design against him--as1 for instance1 after having won a girl's affections from a rival or overcoming him in the ball play--he has already secured himself from all attempts by counterspells4 ,it then becomes a serious matter1 as1 should he succeed in turning the curse aside from himself1 it will return upon the heads of his enemies4 ,the shaman and his employer then retire to a lonely spot in the mountains1 in the vicinity of a small stream1 and begin a new series of conjurations with the beads4 ,after constructing a temporary shelter of bark laid over poles1 the two go down to the water1 the shaman taking with him two pieces of cloth1 a yard or two yards in length1 one white1 the other black1 together with seven red and seven black beads4 ,the cloth is the shaman's pay for his services1 and is furnished by his employer1 who sometimes also supplies the beads4 ,there are many formulas for conjuring with the beads1 which are used on almost all important occasions1 and differences also in the details of the ceremony1 but the general practice is the same in all cases4 ,the shaman selects a bend in the river where his client can look toward the east while facing up stream4 ,the man then takes up his position on the bank or wades into the stream a short distance1 where--in the ceremonial language--the water is a hand length 7awa'hilu7 in depth and stands silently with his eyes fixed upon the water and his back to the shaman on the bank4 ,the shaman then lays upon the ground the two pieces of cloth1 folded into convenient size1 and places the red beads--typical of success and his client upon the white cloth1 while the black beads--emblematic of death and the intended victim--are laid upon the black cloth4 ,it is probable that the first cloth should properly be red instead of white1 but as it is difficult to get red cloth1 except in the shape of handkerchiefs1 a substitution has been made1 the two colors having a close mythologic relation4 ,in former days a piece of buckskin and the small glossy1 seeds of the ,viper's ,bugloss 7,echium vulgare7 were used instead of the cloth and beads4 ,the formulistic name for the bead is su'n7ikta1 which the priests are unable to analyze1 the ordinary word for beads or coin being ad_/ela4 ,the shaman now takes a red bead1 representing his client1 between the thumb and index finger of his right hand1 and a black bead1 representing the victim1 in like manner1 in his left hand4 ,standing a few feet behind his client he turns toward the east1 fixes his eyes upon the bead between the thumb and finger of his right hand1 and addresses it as the ,su'n7ikta ,gig7age'7i1 the ,red ,bead1 invoking blessings upon his client and clothing him with the red garments of success4 ,the formula is repeated in a low chant or intonation1 the voice rising at intervals1 after the manner of a revival speaker4 ,then turning to the black bead in his left hand he addresses it in similar manner1 calling down the most withering curses upon the head of the victim4 ,finally looking up he addresses the stream1 under the name of ,yu'nw7i ,gunahi'ta1 the ,long ,person1 imploring it to protect his client and raise him to the seventh heaven1 where he will be secure from all his enemies4 ,the other1 then stooping down1 dips up water in his hand seven times and pours it upon his head1 rubbing it upon his shoulders and breast at the same time4 ,in some cases he dips completely under seven times1 being stripped1 of course1 even when the water is of almost icy coldness4 ,the shaman1 then stooping down1 makes a small hole in the ground with his finger1 drops into it the fatal black bead1 and buries it out of sight with a stamp of his foot4 ,this ends the ceremony1 which is called taking to water4 ,while addressing the beads the shaman attentively observes them as they are held between the thumb and finger of his outstretched hands4 ,in a short time they begin to move1 slowly and but a short distance at first1 then faster and farther1 often coming down as far as the first joint of the finger or even below1 with an irregular serpentine motion from side to side1 returning in the same manner4 ,should the red bead be more lively in its movements and come down lower on the finger than the black bead1 he confidently predicts for the client the speedy accomplishment of his desire4 ,on the other hand1 should the black bead surpass the red in activity1 the spells of the shaman employed by the intended victim are too strong1 and the whole ceremony must be gone over again with an additional and larger quantity of cloth4 ,this must be kept up until the movements of the red beads give token of success or until they show by their sluggish motions or their failure to move down along the finger that the opposing shaman can not be overcome4 ,in the latter case the discouraged plotter gives up all hope1 considering himself as cursed by every imprecation which he has unsuccessfully invoked upon his enemy1 goes home and--theoretically--lies down and dies4 ,as a matter of fact1 however1 the shaman is always ready with other formulas by means of which he can ward off such fatal results1 in consideration1 of a sufficient quantity of cloth4 ,should the first trial1 which takes place at daybreak1 prove unsuccessful1 the shaman and his client fast until just before sunset4 ,they then eat and remain awake until midnight1 when the ceremony is repeated1 and if still unsuccessful it may be repeated four times before daybreak 7or the following noon871 both men remaining awake and fasting throughout the night4 ,if still unsuccessful1 they continue to fast all day until just before sundown4 ,then they eat again and again remain awake until midnight1 when the previous night's programme is repeated4 ,it has now become a trial of endurance between the revengeful client and his shaman on the one side and the intended victim and his shaman on the other1 the latter being supposed to be industriously working countercharms all the while1 as each party must subsist upon one meal per day and abstain entirely from sleep until the result has been decided one way or the other4 ,failure to endure this severe strain1 even so much as closing the eyes in sleep for a few moments or partaking of the least nourishment excepting just before sunset1 neutralizes all the previous work and places the unfortunate offender at the mercy of his more watchful enemy4 ,if the shaman be still unsuccessful on the fourth day1 he acknowledges himself defeated and gives up the contest4 ,should his spells prove the stronger1 his victim will die within seven days1 or1 as the ,cherokees say1 seven nights4 ,these seven nights1 however1 are frequently interpreted1 figuratively1 to mean seven years1 a rendering which often serves to relieve the shaman from a very embarrassing position4 ,with regard to the oracle of the whole proceeding1 the beads do move2 but the explanation is simple1 although the ,indians account for it by saying that the beads become alive by the recitation of the sacred formula4 ,the shaman is laboring under strong1 though suppressed1 emotion4 ,he stands with his hands stretched out in a constrained position1 every muscle tense1 his breast heaving and voice trembling from the effort1 and the natural result is that before he is done praying his fingers begin to twitch involuntarily and thus cause the beads to move4 ,as before stated1 their motion is irregular2 but the peculiar delicacy of touch acquired by long practice probably imparts more directness to their movements than would at first seem possible4 ,,hi7,a' ,a',,ne',,ts,a ,,ug,u'n,,wa',l7,i ,,am,a',y7,i ,,dits,u'n,,sta',t7,i4 ,sg7e6 ,ha-nagwa 7a'st7i une'ga aksa'untanu'n us7inu'l7i ane'tsa unatsa'nuntse'lah7i akta't7i adunni'ga4 ,iyu'st7i utada'ta1 iyu'st7i tsunada'ita4 ,nunna'h7i anite'lah7ehu' ige'sk7i nige'sunna4 ,du'ksi-gwu' dedu'natsgula'wate'gu4 ,da'sun unilatsi'satu4 ,saka'ni unati'satu'4 ,nunna'h7i da'tadu'nina'wat7i' a'yu-nu' digwatseli'ga ane'tsa unatsa'nuntse'lah7i4 ,tla'mehu ,gigage'7i sa'gwa danutsgu'lani'ga4 ,igu'ny7i galu'nla ge'sun i'yun kanu'nlag7i uwaha'h7ista'g7i4 ,ta'line galu'nla ge'sun i'yun kanu'nlag7i uwaha'h7ista'g7i4 ,he'nilu danutsgu'lani'ga4 ,tla'ma unni'ta a'nigwalu'g7i guntla'tisge'st7i1 ase'gwu nige'sunna4 ,du'tal7e ane'tsa unatsa'nuntse'lah7i saligu'gi-gwu dedu'natsgu'law7isti'tegu'4 ,elawi'n7i da'sun unilatsi'satu4 ,tsa'ine digalu'nlatiyu'n ,s7a'niw7a ,gi'gage7i sa'gwa danutsgu'lani'ga1 as7ega'g7i nige'sunna4 ,kanu'nlag7i u99waha'h7ista'g7i nu'gine digalu'nlatiyu'n4 ,gul7i'sgul7i' ,saka'ni sa'gwa danutsgu'lani'ga1 as7ega'g7i nige'sunna4 ,kanu'nlag7i uwaha'h7istag7i h7i'skine digalu'nlatiyu'n4 ,ts7uts7u' ,saka'ni sa'gwa danutsgu'lani'ga1 as7ega'g7i nige'sunna4 ,du'tal7e ane'tsa utsa'nuntse'lah7i ,t7ine'gwa ,saka'ni sa'gwa danutsgu'lani'ga1 ige'sk7i nige'sunna4 ,da'sun unilatsi'satu4 ,kanu'nlag7i uwaha'h7ista'g7i sutali'ne digalu'nlatiyu'n4 ,a'nigasta'ya sa'gwa danutsgu'lani'ga1 as7ega'g7i nige'sunna4 ,kanu'nlag7i uwaha'h7ista'g7i kulkwagine digalu'nlatiyu'n4 ,watatu'ga ,saka'ni sa'gwa danutsgu'lani'ga1 as7ega'g7i nige'sunna4 ,du'tal7e ane'tsa unatsa'nuntse'lah7i1 ,ya'na dedu'natsgu'law7istani'ga1 ige'sk7i nige'sunna4 ,dasun du'nilatsi'satu4 ,kanu'nlag7i de'tagaskala'untanu'n1 igun'wulstanuhi-gwudi'na tsuye'listi gesu'n7i4 ,akta't7i adunni'ga4 ,sg7e6 ,na'gwa t'sk7i'nane'l7i ta'l7ad7u' iyu'nta a'gwatseli'ga1 ,w7atatu'ga ,tsune'ga4 ,tsuye'list7i gesu'n7i sk7i'nahuns7i' a'gwatseli'ga--kanu'nlag7i a'gwatseli'ga4 ,n7a'na utada'ta kanu'nlag7i dedu'skala'asi'ga4 ,dedu'ndagu'nyastani'ga1 gunwa'hisa'nuh7i4 ,yu6 ,translation4 ,,this ,,concerns ,,the ,,ball ,,play--,,to ,,take ,,them ,,to ,,water ,,with ,,it4 ,listen6 ,ha6 ,now where the white thread has been let down1 quickly we are about to examine into 7the fate of7 the admirers of the ball play4 ,they are of--such a 7iyu'st7i7 descent4 ,they are called--so and so 7iyu'st7i74 ,they are shaking the road which shall never be joyful4 ,the miserable ,terrapin has come and fastened himself upon them as they go about4 ,they have lost all strength4 ,they have become entirely blue4 ,but now my admirers of the ball play have their roads lying along in this direction4 ,the ,red ,bat has come and made himself one of them4 ,there in the first heaven are the pleasing stakes4 ,there in the second heaven are the pleasing stakes4 ,the ,pewee has come and joined them4 ,the immortal ball stick shall place itself upon the whoop1 never to be defeated4 ,as for the lovers of the ball play on the other side1 the common ,turtle has come and fastened himself upon them as they go about4 ,under the earth they have lost all strength4 ,the pleasing stakes are in the third heaven4 ,the ,red ,tl7aniw7a has come and made himself one of them1 that they may never be defeated4 ,the pleasing stakes are in the fourth heaven4 ,the ,blue ,fly-catcher has made himself one of them1 that they may never be defeated4 ,the pleasing stakes are in the fifth heaven4 ,the ,blue ,martin has made himself one of them1 that they may never be defeated4 ,the other lovers of the ball play1 the ,blue ,mole has come and fastened upon them1 that they may never be joyous4 ,they have lost all strength4 ,the pleasing stakes are there in the sixth heaven4 ,the ,chimney ,swift has made himself one of them1 that they may never be defeated4 ,the pleasing stakes are in the seventh heaven4 ,the ,blue ,dragon-fly has made himself one of them1 that they may never be defeated4 ,as for the other admirers of the ball play1 the ,bear has just come and fastened him upon them1 that they may never be happy4 ,they have lost all strength4 ,he has let the stakes slip from his grasp and there shall be nothing left for their share4 ,the examination is ended4 ,listen6 ,now let me know that the twelve are mine1 ,o ,white ,dragon-fly4 ,tell me that the share is to be mine--that the stakes are mine4 ,as for the player there on the other side1 he has been forced to let go his hold upon the stakes4 ,now they are become exultant and happy4 ,yu6 ,explanation4 ,this formula1 from the ,ayunin7i manuscript is one of those used by the shaman in taking the ball players to water before the game4 ,the ceremony is performed in connection with red and black beads1 as described in the formula just given for destroying life4 ,the formulistic name given to the ball players signifies literally1 admirers of the ball play4 ,the ,tl7a'niw7a 7s7a'niw7a in the ,middle dialect7 is the mythic great hawk1 as large and powerful as the roc of ,arabian tales4 ,the shaman begins by declaring that it is his purpose to examine or inquire into the fate of the ball players1 and then gives his attention by turns to his friends and their opponents1 fixing his eyes upon the red bead while praying for his clients1 and upon the black bead while speaking of their rivals4 ,his friends he raises gradually to the seventh or highest galu'nlat7i4 ,this word literally signifies height1 and is the name given to the abode of the gods dwelling above the earth1 and is also used to mean heaven in the ,cherokee bible translation4 ,the opposing players1 on the other hand1 are put down under the earth1 and are made to resemble animals slow and clumsy of movement1 while on behalf of his friends the shaman invokes the aid of swift-flying birds1 which1 according to the ,indian belief1 never by any chance fail to secure their prey4 ,the birds invoked are the ,he'nilu or wood pewee 7,contopus virens71 the ,tl7aniw7a or mythic hawk1 the ,gul7i'sgul7i' or great crested flycatcher 7,myiarchus crinitus71 the ,tsutsu or martin 7,progne subis71 and the ,a'nigasta'ya or chimney swift 7,chaetura pelasgia74 ,in the idiom of the formulas it is said that these have just come and are sticking to them 7the players71 the same word 7danutsgu'lani'ga7 being used to express the devoted attention of a lover to his mistress4 ,the ,watatuga1 a small species of dragon-fly1 is also invoked1 together with the bat1 which1 according to a ,cherokee myth1 once took sides with the birds in a great ball contest with the four-footed animals1 and won the victory for the birds by reason of his superior skill in dodging4 ,this myth explains also why birds1 and no quadrupeds1 are invoked by the shaman to the aid of his friends4 ,in accordance with the regular color symbolism the flycatcher1 martin1 and dragon-fly1 like the bat and the tl7a'niw7a1 should be red1 the color of success1 instead of blue1 evidently so written by mistake4 ,the white thread is frequently mentioned in the formulas1 but in this instance the reference is not clear4 ,the twelve refers to the number of runs made in the game4 ,index4 ,awanita1 or ,young ,deer1 ,cherokee formulas furnished by #caf ,ayasta1 ,cherokee manuscript obtained from #cac ,ayun'in7i1 or ,swimmer1 ,cherokee manuscripts obtained from #caj-cab ,bathing in medical practice of ,cherokees #ccc-ccd1 #cce-ccf ,bleeding1 practice of among the ,cherokees #ccd-cce ,brinton1 ,d4,g41 cited on linguistic value of ,indian records #cah ,catawba ,killer1 ,cherokee formulas furnished by #caf ,cherokees1 paper on ,sacred ,formulas of1 by ,james ,mooney #cja-cig bathing1 rubbing1 and bleeding in medical practice of #ccc-ccf manuscripts of1 containing sacred1 medical1 and other formulas1 character and age of #cjg-cah medical practice of1 list of plants used in #cbd-cbg medicine dance of #ccg color symbolism of #cdb-cdc gods of1 and their abiding places #cdj-cdb religion of #cai ,cherokee ,sacred ,formulas1 language of #cdc-cdd specimens of #cdd-cig for rheumatism #cde-cea for snake bite #cea-cec for worms #cec-cef for neuralgia #cef-cei for fever and ague #cei-cfc for child birth #cfc-cfd for biliousness #cfe-cff for ordeal diseases #cfg-cfi for hunting and fishing #cfi-cge for love #cge-chd to kill a witch #chd-chf to find something #chf-chg to prevent a storm #chg-chh for going to war #chh-cia for destroying an enemy #cia-cie for ball play #cie-cig ,color symbolism of the ,cherokees #cdb1 #cdc ,disease1 ,cherokee theory of #cbb-cbd ,disease and medicine1 ,cherokee tradition of origin of #cai-cbb ,gahuni manuscript of ,cherokee formulas #cac1 #cad ,gatigwanasti manuscript of ,cherokee formulas #cab1 #cac ,gods of the ,cherokees and their abiding places #cdj-cdb ,haywood1 ,john1 cited on witchcraft beliefs among the ,cherokees #cbb ,inali manuscript of ,cherokee formulas #cad-caf ,long1 ,w4,w41 collection of ,cherokee formulas and songs prepared by #cag ,medical practice of ,cherokees1 plants used #cbb-cca ,medicine dance of ,cherokees #ccg ,mooney1 ,james1 paper on sacred formulas of the ,cherokees1 by #cja-cig ,names1 importance attached to1 in ,cherokee sacred formulas #cdc ,plants used by ,cherokees for medical purposes #cbb-cca ceremonies for gathering #cci ,religion of the ,cherokees1 character of #cai ,religion of the ,cherokees1 gods of #cdj-cdb ,sacred ,formulas of the ,cherokees1 paper by ,james ,mooney on #cja-cig ,sanitary regulations among the ,cherokee ,indians1 neglect of #ccb1 #ccc ,shamans1 decline of power of among ,cherokees #ccf mode of payment of among ,cherokees #ccg-cci ,sweat bath1 use of1 among ,cherokees #ccc-ccd ,swimmer manuscript of ,cherokee formulas #caj1 #cab ,tabu among ,cherokees1 illustrations of #cca-ccb ,takwatihi1 or ,catawba-,killer1 ,cherokee formulas furnished by #caf ,will ,west1 collection of ,cherokee formulas and songs prepared by #cag ,young ,deer1 ,cherokee formulas furnished by #caf ,errors3 ,missing or superfluous quotation marks have been silently corrected4 444 while closely watching the motions 444 original has the _/ the at line break formulas obtained from ,tsiskwa1 ,awanita1 and _/ ,takwtihi error for ,takwati'h7i 8 ,sg7e6 ,ha-na'gwa hunhatu'ngani'ga all parentheses in this paragraph shown as printed 7hetsatsa'untani'ga mismatched parenthesis in original