initial commit of ebook 24788HEADmain

1 files changed, 5753 insertions, 0 deletions

diff --git a/24788-8.txt b/24788-8.txt
new file mode 100644
index 0000000..b58f79a
--- /dev/null
+++ b/24788-8.txt
@@ -0,0 +1,5753 @@
+Project Gutenberg's The Sacred Formulas of the Cherokees, by James Mooney
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Sacred Formulas of the Cherokees
+       Seventh Annual Report of the Bureau of Ethnology to the
+       Secretary of the Smithsonian Institution, 1885-1886,
+       Government Printing Office, Washington, 1891, pages 301-398
+
+Author: James Mooney
+
+Release Date: March 9, 2008 [EBook #24788]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK SACRED FORMULAS ***
+
+
+
+
+Produced by William Flis, Carlo Traverso and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by the Bibliothèque nationale de France (BnF/Gallica) at
+http://gallica.bnf.fr)
+
+
+
+
+
+Transcriber's note: The following symbols are used to represent
+special characters:
+
+  ['] for accent (not apostrophe)
+  ' for apostrophe (single closing quote)
+  ` for opening single quote
+
+  [n], [i], [u], [w], [U] = raised (superscript) letters
+  [)x] = any letter "x" with breve
+  [=a] = "a" with macron
+
+
+
+
+THE
+
+SACRED FORMULAS OF THE CHEROKEES.
+
+BY
+
+JAMES MOONEY.
+
+
+
+
+CONTENTS
+
+
+  Introduction  307
+
+  How the formulas were obtained.  310
+
+    The A`yû[n]in[)i] (Swimmer) manuscript  310
+
+    The Gatigwanast[)i] (Belt) manuscript  312
+
+    The Gahun[)i] manuscript  313
+
+    The Inâl[)i] (Black Fox) manuscript  314
+
+    Other manuscripts  316
+
+    The Kanâhe[']ta Ani-Tsa[']lag[)i] Et[)i] or Ancient Cherokee
+          Formulas  317
+
+  Character of the formulas--the Cherokee religion  318
+
+  Myth of the origin of disease and medicine  319
+
+  Theory of disease--animals, ghosts, witches  322
+
+  Selected list of plants used    324
+
+  Medical practice--theory of
+          resemblances--fasting--tabu--seclusion--women  328
+
+    Illustration of the gaktû[n]ta or tabu  331
+
+    Neglect of sanitary regulations  332
+
+    The sweat bath--bleeding--rubbing--bathing  338
+
+    Opposition of shamans to white physicians  336
+
+    Medicine dances  337
+
+    Description of symptoms  337
+
+  The ugista[']`t[)i] or pay of the shaman  337
+
+  Ceremonies for gathering plants and preparing medicine  339
+
+  The Cherokee gods and their abiding places   340
+
+  Color symbolism  342
+
+  Importance attached to names  343
+
+  Language of the formulas  343
+
+  Specimen formulas  344
+
+    Medicine.  345
+
+      To treat the crippler (rheumatism)--from Gahuni  345
+
+      Second formula for the crippler--from Gahuni  349
+
+      Song and prescription for snake bites--from Gahuni  351
+
+      When something is causing something to eat them--Gahuni  353
+
+      Second formula for the same disease--A`wanita  355
+
+      For moving pains in the teeth (neuralgia?)--Gatigwanasti  356
+
+      Song and prayer for the great chill--A`yû[n]ini  359
+
+      To make children jump down (child birth)--A`yû[n]ini  363
+
+      Second formula for child birth--Takwatihi 364
+
+      Song and prayer for the black yellowness
+          (biliousness)--A`yû[n]ini  365
+
+      To treat for ordeal diseases (witchcraft)--A`yû[n]ini  366
+
+    Hunting  369
+
+      Concerning hunting--A`yû[n]ini  369
+
+      For hunting birds--A`yû[n]ini  371
+
+      To shoot dwellers in the wilderness--A`wanita  372
+
+      Bear song--A`yû[n]ini   373
+
+      For catching large fish--A`yû[n]ini  374
+
+    Love  375
+
+      Concerning living humanity--Gatigwanasti  376
+
+      For going to water--Gatigwanasti  378
+
+      Yû[n]wehi song for painting--Gatigwanasti  379
+
+      Song and prayer to fix the affections--A`yû[n]ini  380
+
+      To separate lovers--A`yû[n]ini  381
+
+      Song and prayer to fix the affections--Gatigwanasti  382
+
+    Miscellaneous  384
+
+      To shorten a night goer on this side--A`yû[n]ini  384
+
+      To find lost articles--Gatigwanasti  386
+
+      To frighten away a storm--A`yû[n]ini  387
+
+      To help warriors--A[']wanita  388
+
+      To destroy life (ceremony with beads)--A`yû[n]ini  391
+
+      To take to water for the ball play--A`yû[n]ini  395
+
+
+
+
+ILLUSTRATIONS
+
+
+Pl. XXIV. Portrait of A`yû[n]ini (Swimmer)                        306
+
+     XXV. Facsimile of A`yû[n]ini manuscript--Formula for Dalâni
+            Û[n]nagei                                             310
+
+    XXVI. Facsimile of Gatigwanasti manuscript--Yû[n]w[)e]h[)i]
+            formula                                               312
+
+   XXVII. Facsimile of Gahuni manuscript--Formula for
+            Didû[n]l[)e]sk[)i]                                    314
+
+
+
+
+[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXIV
+
+A`YU[N]INI (SWIMMER).]
+
+
+
+
+SACRED FORMULAS OF THE CHEROKEES.
+
+By James Mooney.
+
+
+
+
+INTRODUCTION.
+
+
+The sacred formulas here given are selected from a collection of about
+six hundred, obtained on the Cherokee reservation in North Carolina in
+1887 and 1888, and covering every subject pertaining to the daily life
+and thought of the Indian, including medicine, love, hunting, fishing,
+war, self-protection, destruction of enemies, witchcraft, the crops,
+the council, the ball play, etc., and, in fact, embodying almost
+the whole of the ancient religion of the Cherokees. The original
+manuscripts, now in the possession of the Bureau of Ethnology,
+were written by the shamans of the tribe, for their own use, in
+the Cherokee characters invented by Sikwâ[']ya (Sequoyah) in 1821,
+and were obtained, with the explanations, either from the writers
+themselves or from their surviving relatives.
+
+Some of these manuscripts are known to be at least thirty years
+old, and many are probably older. The medical formulas of all kinds
+constitute perhaps one-half of the whole number, while the love charms
+come next in number, closely followed by the songs and prayers used in
+hunting and fishing. 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 woman. The comparatively
+small number of war formulas is explained by the fact that the last
+war in which the Cherokees, as a tribe, were engaged on their own
+account, closed with the Revolutionary period, so that these things
+were well nigh forgotten before the invention of the alphabet, a
+generation later. The Cherokees who engaged in the Creek war and the
+late American civil war fought in the interests of the whites, and
+their leaders were subordinated to white officers, hence there was not
+the same opportunity for the exercise of shamanistic rites that there
+would have been had Indians alone been concerned. The prayers for
+hunting, fishing, and the ball play being in more constant demand,
+have been better preserved.
+
+These formulas had been handed down orally from a remote antiquity
+until the early part of the present century, when the invention of
+the Cherokee syllabary enabled the priests of the tribe to put them
+into writing. The same invention made it possible for their rivals,
+the missionaries, to give to the Indians the Bible in their own
+language, so that the opposing forces of Christianity and shamanism
+alike profited by the genius of Sikwâya. The pressure of the new
+civilization was too strong to be withstood, however, and though
+the prophets of the old religion still have much influence with the
+people, they are daily losing ground and will soon be without honor in
+their own country.
+
+Such an exposition of the aboriginal religion could be obtained from
+no other tribe in North America, for the simple reason that no other
+tribe has an alphabet of its own in which to record its sacred lore.
+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 missionaries, while, before the Spanish conquest,
+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
+maguey. 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 catechisms, while
+the sacred books of the Mayas, with a few exceptions, have long since
+met destruction at the hands of fanaticism, 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 language, alphabet and ideas of the conquerors, and who, as is
+proved by an examination of the contents of the books themselves,
+drew from European sources a great part of their material. Moreover,
+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 direction, and they seem therefore to have been entirely
+unintelligible to the common people.
+
+The Cherokee alphabet, on the contrary, is the invention or adaptation
+of one of the tribe, who, although he borrowed most of the Roman
+letters, in addition to the forty or more characters of his own
+devising, knew nothing of their proper use or value, but reversed them
+or altered their forms to suit his purpose, and gave them a name and
+value determined by himself. This alphabet was at once adopted by the
+tribe for all purposes for which writing can be used, including the
+recording of their shamanistic prayers and ritualistic ceremonies. The
+formulas here given, as well as those of the entire collection, 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 benefit. The language, the conception, and the execution
+are all genuinely Indian, and hardly a dozen lines of the hundreds
+of formulas show a trace of the influence of the white man or
+his religion. The formulas contained in these manuscripts are not
+disjointed fragments of a system long since extinct, but are the
+revelation of a living faith which still has its priests and devoted
+adherents, and it is only necessary to witness a ceremonial ball
+play, with its fasting, its going to water, and its mystic bead
+manipulation, to understand how strong is the hold which the old faith
+yet has upon the minds even of the younger generation. The numerous
+archaic and figurative expressions used require the interpretation
+of the priests, but, as before stated, the alphabet in which they are
+written is that in daily use among the common people.
+
+In all tribes that still retain something of their ancient
+organization we find this sacred knowledge committed to the keeping of
+various secret societies, each of which has its peculiar ritual with
+regular initiation and degrees of advancement. From this analogy
+we may reasonably conclude that such was formerly the case with the
+Cherokees also, 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 1827, all traces of such society
+organization have long since disappeared, and at present each priest
+or shaman is isolated and independent, sometimes confining himself
+to a particular specialty, such as love or medicine, or even the
+treatment of two or three diseases, in other cases broadening his
+field of operations to include the whole range of mystic knowledge.
+
+It frequently happens, however, that priests form personal friendships
+and thus are led to divulge their secrets to each other for their
+mutual advantage. Thus when one shaman meets another who he thinks can
+probably give him some valuable information, he says to him, "Let us
+sit down together." This is understood by the other to mean, "Let us
+tell each other our secrets." Should it seem probable that the seeker
+after knowledge can give as much as he receives, an agreement is
+generally arrived at, the two retire to some convenient spot secure
+from observation, and the first party begins by reciting one of his
+formulas with the explanations. The other then reciprocates with
+one of his own, unless it appears that the bargain is apt to prove a
+losing one, in which case the conference comes to an abrupt ending.
+
+It is sometimes possible to obtain a formula by the payment of a coat,
+a quantity of cloth, or a sum of money. Like the Celtic Druids of old,
+the candidate for the priesthood in former times found it necessary to
+cultivate a long memory, as no formula was repeated more than once for
+his benefit. It was considered that one who failed to remember after
+the first hearing was not worthy to be accounted a shaman. This task,
+however, was not so difficult as might appear on first thought, when
+once the learner understood the theory involved, as the formulas are
+all constructed on regular principles, with constant repetition of
+the same set of words. 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 few.
+
+Although the written formulas can be read without difficulty by any
+Cherokee educated in his own language, the shamans take good care that
+their sacred writings shall not fall into the hands of the laity or
+of their rivals in occult practices, 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
+repeated. Such being the case, it is in order to explain how the
+formulas collected were obtained.
+
+
+HOW THE FORMULAS WERE OBTAINED.
+
+On first visiting the reservation in the summer of 1887, I devoted
+considerable time to collecting plants used by the Cherokees for food
+or medicinal purposes, learning at the same time their Indian names
+and the particular uses to which each was applied and the mode of
+preparation. It soon became evident that the application of the
+medicine was not the whole, and in fact was rather the subordinate,
+part of the treatment, which was always accompanied by certain
+ceremonies and "words." From the workers employed at the time no
+definite idea could be obtained as to the character of these words.
+One young woman, indeed, who had some knowledge of the subject,
+volunteered to write the words which she used in her prescriptions,
+but failed to do so, owing chiefly to the opposition of the half-breed
+shamans, from whom she had obtained her information.
+
+
+THE SWIMMER MANUSCRIPT.
+
+Some time afterward an acquaintance was formed with a man named
+A`yû[n][']in[)i] or "Swimmer," who proved to be so intelligent that I
+spent several days with him, procuring information in regard to myths
+and old customs. He told a number of stories in very good style, and
+finally related the Origin of the Bear[1]. The bears were formerly a
+part of the Cherokee tribe who decided to leave their kindred and go
+into the forest. Their friends followed them and endeavored to induce
+them to return, but the Ani-Tsâ[']kah[)i], as they were called, were
+determined to go. Just before parting from their relatives at the
+edge of the forest, they turned to them and said, "It is better for
+you that we should go; but we will teach you songs, 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 meat." Their friends, after
+learning several songs from them, started back to their homes, and
+after proceeding a short distance, turned around to take one last
+look, but saw only a number of bears disappearing in the depths of
+the forest. The songs which they learned are still sung by the hunter
+to attract the bears.
+
+[Footnote 1: To appear later with the collection of Cherokee myths.]
+
+[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXV
+
+FACSIMILE OF GAHUNI MANUSCRIPT.
+
+Formula for Didù[n]l[)e]ck[)i]. (Page 349.)]
+
+When Swimmer had finished the story he was asked if he knew these
+songs. He replied that he did, but on being requested to sing one
+he made some excuse and was silent. After some further efforts the
+interpreter said it would be useless to press the matter then as there
+were several other Indians present, but that to-morrow we should have
+him alone with us and could then make another attempt.
+
+The next day Swimmer was told that if he persisted in his refusal it
+would be necessary to employ some one else, as it was unfair in him to
+furnish incomplete information when he was paid to tell all he knew.
+He replied that he was willing to tell anything in regard to stories
+and customs, but that these songs were a part of his secret knowledge
+and commanded a high price from the hunters, who sometimes paid as
+much as $5 for a single song, "because you can't kill any bears or
+deer unless you sing them."
+
+He was told that the only object in asking about the songs was to put
+them on record and preserve them, 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 known. This appeal to his professional pride proved
+effectual, and when he was told that a great many similar songs had
+been sent to Washington by medicine men of other tribes, he promptly
+declared that he knew as much as any of them, and that he would give
+all the information in his possession, so that others might be able to
+judge for themselves who knew most. The only conditions he made were
+that these secret matters should be heard by no one else but the
+interpreter, and should not be discussed when other Indians were
+present.
+
+As soon as the other shamans learned what was going on they endeavored
+by various means to persuade him to stop talking, or failing in this,
+to damage his reputation by throwing out hints as to his honesty or
+accuracy of statement. Among other objections which they advanced
+was one which, however incomprehensible to a white man, was perfectly
+intelligible to an Indian, viz: That when he had told everything this
+information would be taken to Washington and locked up there, and thus
+they would be deprived of the knowledge. This objection was one of
+the most difficult to overcome, as there was no line of argument with
+which to oppose it.
+
+These reports worried Swimmer, who was extremely sensitive in regard
+to his reputation, and he became restive under the insinuations of
+his rivals. Finally on coming to work one day he produced a book from
+under his ragged coat as he entered the house, and said proudly:
+"Look at that and now see if I don't know something." It was a small
+day-book of about 240 pages, procured originally from a white man, and
+was about half filled with writing in the Cherokee characters. A brief
+examination disclosed the fact that it contained just those matters
+that had proved so difficult to procure. Here were prayers, songs,
+and prescriptions for the cure of all kinds of diseases--for chills,
+rheumatism, frostbites, wounds, bad dreams, and witchery; love charms,
+to gain the affections of a woman or to cause her to hate a detested
+rival; fishing charms, hunting charms--including the songs without
+which none could ever hope to kill any game; prayers to make the corn
+grow, to frighten away storms, and to drive off witches; prayers for
+long life, for safety among strangers, for acquiring influence in
+council and success in the ball play. There were prayers to the Long
+Man, the Ancient White, the Great Whirlwind, the Yellow Rattlesnake,
+and to a hundred other gods of the Cherokee pantheon. It was in fact
+an Indian ritual and pharmacopoeia.
+
+After recovering in a measure from the astonishment produced by this
+discovery I inquired whether other shamans had such books. "Yes,"
+said Swimmer, "we all have them." Here then was a clew to follow up. A
+bargain was made by which he was to have another blank book into which
+to copy the formulas, after which the original was bought. It is now
+deposited in the library of the Bureau of Ethnology. The remainder of
+the time until the return was occupied in getting an understanding of
+the contents of the book.
+
+
+THE GATIGWANASTI MANUSCRIPT.
+
+Further inquiry elicited the names of several others who might be
+supposed to have such papers. Before leaving a visit was paid to one
+of these, a young man named Wilnoti, whose father, Gatigwanasti, had
+been during his lifetime a prominent shaman, regarded as a man of
+superior intelligence. Wilnoti, who is a professing Christian, said
+that his father had had such papers, and after some explanation from
+the chief he consented to show them. He produced a box containing a
+lot of miscellaneous papers, testaments, and hymnbooks, all in the
+Cherokee alphabet. Among them was his father's chief treasure, a
+manuscript book containing 122 pages of foolscap size, completely
+filled with formulas of the same kind as those contained in Swimmer's
+book. There were also a large number of loose sheets, making in all
+nearly 200 foolscap pages of sacred formulas.
+
+On offering to buy the papers, 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 Christianity, in his case at least. On
+representing to him that in a few years the new conditions would
+render such knowledge valueless with the younger generation, and that
+even if he retained the papers he would need some one else to explain
+them to him, he again refused, saying that they might fall into the
+hands of Swimmer, who, he was determined, should never see his
+father's papers. Thus the negotiations came to an end for the time.
+
+[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXVI
+
+FACSIMILE OF SWIMMER MANUSCRIPT.
+
+Formula for Dalàni Ù[n]nagei (Page 364.)]
+
+On returning to the reservation in July, 1888, another effort was made
+to get possession of the Gatigwanasti manuscripts and any others of
+the same kind which could be procured. By this time the Indians had
+had several months to talk over the matter, and the idea had gradually
+dawned upon them that instead of taking their knowledge away from them
+and locking it up in a box, the intention was to preserve it to the
+world and pay them for it at the same time. 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 gave. It was now much easier to approach
+them, and on again visiting Wilnoti, in company with the interpreter,
+who explained the matter fully to him, he finally consented to lend
+the papers for a time, with the same condition that neither Swimmer
+nor anyone else but the chief and interpreter should see them, but
+he still refused to sell them. However, this allowed the use of the
+papers, and after repeated efforts during a period of several
+weeks, the matter ended in the purchase of the papers outright, with
+unreserved permission to show them for copying or explanation
+to anybody who might be selected. Wilnoti was not of a mercenary
+disposition, and after the first negotiations the chief difficulty was
+to overcome his objection to parting with his father's handwriting,
+but it was an essential point to get the originals, and he was allowed
+to copy some of the more important formulas, as he found it utterly
+out of the question to copy the whole.
+
+These papers of Gatigwanasti are the most valuable of the whole, and
+amount to fully one-half the entire collection, about fifty pages
+consisting of love charms. The formulas are beautifully written
+in bold Cherokee characters, and the directions and headings are
+generally explicit, bearing out the universal testimony that he was a
+man of unusual intelligence and ability, characteristics inherited by
+his son, who, although a young man and speaking no English, is one of
+the most progressive and thoroughly reliable men of the band.
+
+
+THE GAHUNI MANUSCRIPT.
+
+The next book procured was obtained from a woman named Ayâsta, "The
+Spoiler," and had been written by her husband, Gahuni, who died about
+30 years ago. The matter was not difficult to arrange, as she had
+already been employed on several occasions, so that she understood the
+purpose of the work, besides which her son had been regularly engaged
+to copy and classify the manuscripts already procured. The book
+was claimed as common property by Ayâsta and her three sons, and
+negotiations had to be carried on with each one, although in this
+instance the cash amount involved was only half a dollar, in addition
+to another book into which to copy some family records and personal
+memoranda. The book contains only eight formulas, but these are of
+a character altogether unique, the directions especially throwing a
+curious light on Indian beliefs. There had been several other formulas
+of the class called Y[']û['][n]w[)e]h[)i], to cause hatred between man
+and wife, but these had been torn out and destroyed by Ayâsta on the
+advice of an old shaman, in order that her sons might never learn
+them. In referring to the matter she spoke in a whisper, and it was
+evident enough that she had full faith in the deadly power of these
+spells.
+
+In addition to the formulas the book contains about twenty pages of
+Scripture extracts in the same handwriting, for Gahuni, like several
+others of their shamans, combined the professions of Indian conjurer
+and Methodist preacher. After his death the book fell into the hands
+of the younger members of the family, who filled it with miscellaneous
+writings and scribblings. Among other things there are about seventy
+pages of what was intended to be a Cherokee-English pronouncing
+dictionary, probably written by the youngest son, already mentioned,
+who has attended school, and who served for some time as copyist on
+the formulas. This curious Indian production, of which only a few
+columns are filled out, consists of a list of simple English words
+and phrases, written in ordinary English script, followed by Cherokee
+characters intended to give the approximate pronunciation, together
+with the corresponding word in the Cherokee language and characters.
+As the language lacks a number of sounds which are of frequent
+occurrence in English, the attempts to indicate the pronunciation
+sometimes give amusing results. Thus we find: _Fox_ (English
+script); _kwâgis[)i][']_ (Cherokee characters); _tsú`lû[']_ (Cherokee
+characters). As the Cherokee language lacks the labial _f_ and has no
+compound sound equivalent to our _x_, _kwâgis[)i][']_ is as near as
+the Cherokee speaker can come to pronouncing our word _fox_. In the
+same way "bet" becomes _w[)e]t[)i]_, and "sheep" is _síkw[)i]_, while
+"if he has no dog" appears in the disguise of _ikw[)i] hâs[)i] nâ
+dâ[']ga_.
+
+
+THE INÂLI MANUSCRIPT.
+
+In the course of further inquiries in regard to the whereabouts
+of other manuscripts of this kind we heard a great deal about
+Inâ[']l[)i], or "Black Fox," who had died a few years before at an
+advanced age, and who was universally admitted to have been one of
+their most able men and the most prominent literary character among
+them, for from what has been said it must be sufficiently evident
+that the Cherokees have their native literature and literary men. Like
+those already mentioned, he was a full-blood Cherokee, speaking no
+English, and in the course of a long lifetime he had filled almost
+every position of honor among his people, including those of
+councilor, keeper of the townhouse records, Sunday-school leader,
+conjurer, officer in the Confederate service, and Methodist preacher,
+at last dying, as he was born, in the ancient faith of his forefathers.
+
+[Illustration: BUREAU OF ETHNOLOGY SEVENTH ANNUAL REPORT PL. XXVII
+
+FACSIMILE OF GATIGWANASTI MANUSCRIPT.
+
+Yugwilû['] formula. (Page 375.)]
+
+On inquiring of his daughter she stated that her father had left a
+great many papers, most of which were still in her possession, 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 outsiders. A day
+was appointed for visiting her, and on arriving we found her living in
+a comfortable log house, built by Inâl[)i] himself, with her children
+and an ancient female relative, a decrepit old woman with snow-white
+hair and vacant countenance. This was the oldest woman of the tribe,
+and though now so feeble and childish, she had been a veritable savage
+in her young days, having carried a scalp in the scalp dance in the
+Creek war 75 years before.
+
+Having placed chairs for us in the shade Inâl[)i]'s daughter brought
+out a small box filled with papers of various kinds, both Cherokee and
+English. The work of examining these was a tedious business, as each
+paper had to be opened out and enough of it read to get the general
+drift of the contents, after which the several classes were arranged
+in separate piles. While in the midst of this work she brought out
+another box nearly as large as a small trunk, 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 tribe.
+
+In addition to papers of the sort already mentioned there were a
+number of letters in English from various officials and religious
+organizations, and addressed to "Enola," to "Rev. Black Fox," and to
+"Black Fox, Esq," with a large number of war letters written to him
+by Cherokees who had enlisted in the Confederate service. These latter
+are all written in the Cherokee characters, in the usual gossipy style
+common among friends, and several of them contain important historic
+material in regard to the movements of the two armies in East
+Tennessee. Among other things was found his certificate as a Methodist
+preacher, dated in 1848. "Know all men by these presents that Black
+Fox (Cherokee) is hereby authorized to exercise his Gifts and Graces
+as a local preacher in M.E. Church South.".
+
+There was found a manuscript book in Inâl[)i]'s handwriting containing
+the records of the old council of Wolftown, of which he had been
+secretary for several years down to the beginning of the war. This
+also contains some valuable materials.
+
+There were also a number of miscellaneous books, papers, and pictures,
+together with various trinkets and a number of conjuring stones.
+
+In fact the box was a regular curiosity shop, and it was with a
+feeling akin, to despair that we viewed the piles of manuscript which
+had to be waded through and classified. There was a day's hard work
+ahead, and it was already past noon; but the woman was not done yet,
+and after rummaging about inside the house for a while longer she
+appeared with another armful of papers, which she emptied on top of
+the others. This was the last straw; 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
+departed.
+
+The daughter of Black Fox agreed to fetch down the other papers in
+a few days for further examination at our leisure; and she kept her
+promise, bringing with her at the same time a number of additional
+formulas which she had not been able to obtain before. A large number
+of letters and other papers were selected from the miscellaneous lot,
+and these, with the others obtained from her, are now deposited also
+with the Bureau of Ethnology. Among other things found at this house
+were several beads of the old shell wampum, of whose use the Cherokees
+have now lost even the recollection. She knew only that they were
+very old and different from the common beads, but she prized them as
+talismans, and firmly refused to part with them.
+
+
+OTHER MANUSCRIPTS.
+
+Subsequently a few formulas were obtained from an old shaman named
+Tsiskwa or "Bird," but they were so carelessly written as to be almost
+worthless, and the old man who wrote them, being then on his dying
+bed, was unable to give much help in the matter. However, as he was
+anxious to tell what he knew an attempt was made to take down some
+formulas from his dictation. A few more were obtained in this way but
+the results were not satisfactory and the experiment was abandoned.
+About the same time A`wani[']ta or "Young Deer," one of their best
+herb doctors, was engaged to collect the various plants used in
+medicine and describe their uses. While thus employed he wrote in a
+book furnished him for the purpose a number of formulas used by him
+in his practice, giving at the same time a verbal explanation of the
+theory and ceremonies. Among these was one for protection in battle,
+which had been used by himself and a number of other Cherokees in the
+late war. Another doctor named Takwati[']h[)i] or "Catawba Killer,"
+was afterward employed on the same work and furnished some additional
+formulas which he had had his son write down from his dictation,
+he himself being unable to write. His knowledge was limited to the
+practice of a few specialties, but in regard to these his information
+was detailed and accurate. There was one for bleeding with the cupping
+horn. All these formulas obtained from Tsiskwa, A[']wanita, and
+Takwtihi are now in possession of the Bureau.
+
+
+THE KANÂHETA ANI-TSALAGI ETI.
+
+Among the papers thus obtained was a large number which for various
+reasons it was found difficult to handle or file for preservation.
+Many of them had been written so long ago that the ink had almost
+faded from the paper; others were written with lead pencil, so that in
+handling them the characters soon became blurred and almost illegible;
+a great many were written on scraps of paper of all shapes and sizes;
+and others again were full of omissions and doublets, due to the
+carelessness of the writer, while many consisted simply of the prayer,
+with nothing in the nature of a heading or prescription to show its
+purpose.
+
+Under the circumstances it was deemed expedient to have a number
+of these formulas copied in more enduring form. For this purpose
+it was decided to engage the services of Ayâsta's youngest son, an
+intelligent young man about nineteen years of age, who had attended
+school long enough to obtain a fair acquaintance with English in
+addition to his intimate knowledge of Cherokee. He was also gifted
+with a ready comprehension, and from his mother and uncle Tsiskwa had
+acquired some familiarity with many of the archaic expressions used in
+the sacred formulas. He was commonly known as "Will West," but signed
+himself W.W. Long, Long being the translation of his father's name,
+Gûnahi[']ta. After being instructed as to how the work should be done
+with reference to paragraphing, heading, etc., he was furnished a
+blank book of two hundred pages into which to copy such formulas as it
+seemed desirable to duplicate. He readily grasped the idea and in the
+course of about a month, working always under the writer's personal
+supervision, succeeded in completely filling the book according to
+the plan outlined. In addition to the duplicate formulas he wrote
+down a number of dance and drinking songs, obtained originally from
+A`yû[n][']in[)i], with about thirty miscellaneous formulas obtained
+from various sources. The book thus prepared is modeled on the plan of
+an ordinary book, with headings, table of contents, and even with an
+illuminated title page devised by the aid of the interpreter according
+to the regular Cherokee idiomatic form, and is altogether a unique
+specimen of Indian literary art. It contains in all two hundred and
+fifty-eight formulas and songs, which of course are native aboriginal
+productions, although the mechanical arrangement was performed under
+the direction of a white man. This book also, under its Cherokee
+title, _Kanâhe[']ta Ani-Tsa[']lag[)i] E[']t[)i]_ or "Ancient Cherokee
+Formulas," is now in the library of the Bureau.
+
+There is still a considerable quantity of such manuscript in the hands
+of one or two shamans with whom there was no chance for negotiating,
+but an effort will be made to obtain possession of these on some
+future visit, should opportunity present. Those now in the Bureau
+library comprised by far the greater portion of the whole quantity
+held by the Indians, and as only a small portion of this was copied by
+the owners it can not be duplicated by any future collector.
+
+
+CHARACTER OF THE FORMULAS--THE CHEROKEE RELIGION.
+
+It is impossible to overestimate the ethnologic importance of the
+materials thus obtained. They are invaluable as the genuine production
+of the Indian mind, setting forth in the clearest light the state of
+the aboriginal religion before its contamination by contact with the
+whites. To the psychologist and the student of myths they are equally
+precious. In regard to their linguistic value we may quote the
+language of Brinton, speaking of the sacred books of the Mayas,
+already referred to:
+
+    Another value they have,... and it is one which will be
+    properly appreciated by any student of languages. They are,
+    by common consent of all competent authorities, the genuine
+    productions of native minds, cast in the idiomatic forms of
+    the native tongue by those born to its use. No matter how
+    fluent a foreigner becomes in a language not his own, he can
+    never use it as does one who has been familiar with it from
+    childhood. This general maxim is tenfold true when we apply
+    it to a European learning an American language. The flow of
+    thought, as exhibited in these two linguistic families, is
+    in such different directions that no amount of practice can
+    render one equally accurate in both. Hence the importance of
+    studying a tongue as it is employed by natives; 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 continent.[2]
+
+[Footnote 2: Brinton, D.G.: The books of Chilan Balam 10,
+Philadelphia, n.d., (1882).]
+
+The same author, in speaking of the internal evidences of authenticity
+contained in the Popol Vuh, the sacred book of the Kichés, uses the
+following words, which apply equally well to these Cherokee formulas:
+
+    To one familiar with native American myths, this one bears
+    undeniable marks of its aboriginal origin. Its frequent
+    puerilities and inanities, its generally low and coarse range
+    of thought and expression, its occasional loftiness of both,
+    its strange metaphors and the prominence of strictly heathen
+    names and potencies, bring it into unmistakable relationship
+    to the true native myth.[3]
+
+[Footnote 3: Brinton, D.G.: Names of the Gods in the Kiché Myths, in
+Proc. Am. Philos. Soc., Philadelphia, 1881, vol. 19, p. 613.]
+
+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 man. This is the very reverse of the truth.
+The Indian is essentially religious and contemplative, and it might
+almost be said that every act of his life is regulated and determined
+by his religious belief. It matters not that some may call this
+superstition. The difference is only relative. The religion of
+to-day has developed from the cruder superstitions of yesterday, 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 form. When we are willing to admit that the Indian has a
+religion which he holds sacred, even though it be different from
+our own, we can then admire the consistency of the theory, the
+particularity of the ceremonial and the beauty of the expression.
+So far from being a jumble of crudities, there is a wonderful
+completeness about the whole system which is not surpassed even by the
+ceremonial religions of the East. 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 this. All his prayers
+were for temporal and tangible blessings--for health, for long life,
+for success in the chase, in fishing, in war and in love, for good
+crops, for protection and for revenge. He had no Great Spirit, no
+happy hunting ground, no heaven, no hell, and consequently death had
+for him no terrors and he awaited the inevitable end with no anxiety
+as to the future. He was careful not to violate the rights of his
+tribesman or to do injury to his feelings, but there is nothing to
+show that he had any idea whatever of what is called morality in the
+abstract.
+
+As the medical formulas are first in number and importance it may be
+well, for the better understanding of the theory involved, to give the
+Cherokee account of
+
+
+THE ORIGIN OF DISEASE AND MEDICINE.
+
+In the old days quadrupeds, birds, fishes, and insects could all talk,
+and they and the human race lived together in peace and friendship.
+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 room. This was bad enough,
+but to add to their misfortunes man invented bows, knives, blowguns,
+spears, and hooks, and began to slaughter the larger animals, birds
+and fishes for the sake of their flesh or their skins, while the
+smaller creatures, such as the frogs and worms, were crushed and
+trodden upon without mercy, out of pure carelessness or contempt. In
+this state of affairs the animals resolved to consult upon measures
+for their common safety.
+
+The bears were the first to meet in council in their townhouse in
+Kuwa[']h[)i], the "Mulberry Place,"[4] and the old White Bear chief
+presided. After each in turn had made complaint against the way in
+which man killed their friends, devoured their flesh and used their
+skins for his own adornment, it was unanimously decided to begin war
+at once against the human race. Some one asked what weapons man used
+to accomplish their destruction. "Bows and arrows, of course," cried
+all the bears in chorus. "And what are they made of?" was the next
+question. "The bow of wood and the string of our own entrails,"
+replied one of the bears. It was then proposed that they make a bow
+and some arrows and see if they could not turn man's weapons against
+himself. 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 string. 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 bow, his long claws
+caught the string and spoiled the shot. This was annoying, but another
+suggested that he could overcome the difficulty by cutting his claws,
+which was accordingly done, and on a second trial it was found that
+the arrow went straight to the mark. But here the chief, the old White
+Bear, interposed and said that it was necessary that they should have
+long claws in order to be able to climb trees. "One of us has already
+died to furnish the bowstring, and if we now cut off our claws we
+shall all have to starve together. It is better to trust to the teeth
+and claws which nature has given us, for it is evident that man's
+weapons were not intended for us."
+
+[Footnote 4: One of the High peaks of the Smoky Mountains, on the
+Tennessee line, near Clingman's Dome.]
+
+No one could suggest any better plan, 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 race. Had
+the result of the council been otherwise, we should now be at war with
+the bears, but as it is the hunter does not even ask the bear's pardon
+when he kills one.
+
+The deer next held a council under their chief, the Little Deer, and
+after some deliberation resolved to inflict rheumatism upon every
+hunter who should kill one of their number, unless he took care to ask
+their pardon for the offense. 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 tribe. Now, whenever the hunter brings down a deer, the Little
+Deer, who is swift as the wind and can not be wounded, 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 pardon. If the reply
+be "Yes" all is well and the Little Deer goes on his way, but if the
+reply be in the negative he follows on the trail of the hunter, guided
+by the drops of blood on the ground, until he arrives at the cabin in
+the settlement, when the Little Deer enters invisibly and strikes
+the neglectful hunter with rheumatism, so that he is rendered on the
+instant a helpless cripple. No hunter who has regard for his health
+ever fails to ask pardon of the deer for killing it, 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
+trail.
+
+Next came the fishes and reptiles, who had their own grievances
+against humanity. 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 faces, or to make them dream of
+eating raw or decaying fish, so that they would lose appetite, sicken,
+and die. Thus it is that snake and fish dreams are accounted for.
+
+Finally the birds, insects, and smaller animals came together for a
+like purpose, and the Grubworm presided over the deliberations. 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 guilty.
+Seven votes were to be sufficient to condemn him. One after another
+denounced man's cruelty and injustice toward the other animals and
+voted in favor of his death. The Frog (walâ[']s[)i]) spoke first
+and said: "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
+earth. See how man has kicked me about because I'm ugly, as he says,
+until my back is covered with sores;" and here he showed the spots
+on his skin. Next came the Bird (tsi[']skwa; no particular species is
+indicated), who condemned man because "he burns my feet off," alluding
+to the way in which the hunter barbecues birds by impaling them on a
+stick set over the fire, so that their feathers and tender feet are
+singed and burned. Others followed in the same strain. The Ground
+Squirrel alone ventured to say a word in behalf of man, who seldom
+hurt him because he was so small; but this so enraged the others that
+they fell upon the Ground Squirrel and tore him with their teeth and
+claws, and the stripes remain on his back to this day.
+
+The assembly then began to devise and name various diseases, one after
+another, and had not their invention finally failed them not one of
+the human race would have been able to survive. The Grubworm in his
+place of honor hailed each new malady with delight, until at last they
+had reached the end of the list, when some one suggested that it be
+arranged so that menstruation should sometimes prove fatal to woman.
+On this he rose up in his place and cried: "Wata['][n] Thanks! I'm
+glad some of them will die, for they are getting so thick that they
+tread on me." He fairly shook with joy at the thought, so that he fell
+over backward and could not get on his feet again, but had to wriggle
+off on his back, as the Grubworm has done ever since.
+
+When the plants, who were friendly to man, heard what had been done by
+the animals, they determined to defeat their evil designs. Each tree,
+shrub, and herb, down, even to the grasses and mosses, agreed to
+furnish a remedy for some one of the diseases named, and each said: "I
+shall appear to help man when he calls upon me in his need." Thus did
+medicine originate, and the plants, every one of which has its use if
+we only knew it, furnish the antidote to counteract the evil wrought
+by the revengeful animals. When the doctor is in doubt what treatment
+to apply for the relief of a patient, the spirit of the plant suggests
+to him the proper remedy.
+
+
+THEORY OF DISEASE--ANIMALS, GHOSTS, WITCHES.
+
+Such is the belief upon which their medical practice is based, 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 myth. Like most primitive people the Cherokees believe that
+disease and death are not natural, but are due to the evil influence
+of animal spirits, ghosts, or witches. Haywood, writing in 1823,
+states on the authority of two intelligent residents of the Cherokee
+nation:
+
+    In ancient times the Cherokees had no conception of anyone
+    dying a natural death. 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 (Anisgi[']na) or evil spirits.... A person dying by
+    disease and charging his death to have been procured by means
+    of witchcraft or spirits, by any other person, consigns that
+    person to inevitable death. They profess to believe that their
+    conjurations have no effect upon white men.[5]
+
+[Footnote 5: Haywood, John: Natural and Aboriginal History of East
+Tennessee, 267-8, Nashville, 1823.]
+
+On the authority of one of the same informants, he also mentions
+the veneration which "their physicians have for the numbers four and
+seven, 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 impurity."[6]
+
+[Footnote 6: Ibid., p. 281.]
+
+Viewed from a scientific standpoint, their theory and diagnosis
+are entirely wrong, and consequently we can hardly expect their
+therapeutic system to be correct. As the learned Doctor Berendt
+states, after an exhaustive study of the medical books of the Mayas,
+the scientific value of their remedies is "next to nothing." It must
+be admitted that many of the plants used in their medical practice
+possess real curative properties, but it is equally true that many
+others held in as high estimation are inert. 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 animal, according to the idea known to modern folklorists as
+the doctrine of signatures. 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 (Portulaca oleracea),
+because these stalks somewhat resemble worms and consequently must
+have some occult influence over worms. Here the chickweed is a fetich
+precisely as is the flint arrow head which is put into the same
+decoction, 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 pieces. In like manner, biliousness is called by
+the Cherokees dalâ[']n[)i] or "yellow," because the most apparent
+symptom of the disease is the vomiting by the patient of the yellow
+bile, and hence the doctor selects for the decoction four different
+herbs, each of which is also called dalân[)i], because of the color of
+the root, stalk, or flower. The same idea is carried out in the tabu
+which generally accompanies the treatment. Thus a scrofulous patient
+must abstain from eating the meat of a turkey, because the fleshy
+dewlap which depends from its throat somewhat resembles an inflamed
+scrofulous eruption. On killing a deer the hunter always makes an
+incision in the hind quarter and removes the hamstring, because this
+tendon, when severed, draws up into the flesh; ergo, any one who
+should unfortunately partake of the hamstring would find his limbs
+draw up in the same manner.
+
+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 symptoms. These plants would
+thus come into more frequent use and finally would obtain general
+recognition in the Indian materia medica. By such a process of
+evolution an empiric system of medicine has grown up among the
+Cherokees, by which they are able to treat some classes of ailments
+with some degree of success, although without any intelligent idea
+of the process involved. It must be remembered that our own medical
+system has its remote origin in the same mythic conception of disease,
+and that within two hundred years judicial courts have condemned
+women to be burned to death for producing sickness by spells and
+incantations, while even at the present day our faith-cure professors
+reap their richest harvest among people commonly supposed to belong
+to the intelligent classes. In the treatment of wounds the Cherokee
+doctors exhibit a considerable degree of skill, but as far as any
+internal ailment is concerned the average farmer's wife is worth all
+the doctors in the whole tribe.
+
+The faith of the patient has much to do with his recovery, for the
+Indian has the same implicit confidence in the shaman that a child has
+in a more intelligent physician. The ceremonies and prayers are well
+calculated to inspire this feeling, and the effect thus produced
+upon the mind of the sick man undoubtedly reacts favorably upon his
+physical organization.
+
+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 dissertation. The names are given in the
+order in which they occur in the botanic notebook filled on
+the reservation, excluding names of food plants and species not
+identified, so that no attempt has been made to select in accordance
+with a preconceived theory. Following the name of each plant are
+given its uses as described by the Indian doctors, together with its
+properties as set forth in the United States Dispensatory, one of the
+leading pharmacopoeias in use in this country.[7] For the benefit
+of those not versed in medical phraseology it may be stated that
+aperient, cathartic, and deobstruent are terms applied to medicines
+intended to open or purge the bowels, a diuretic has the property of
+exciting the flow of urine, a diaphoretic excites perspiration, and
+a demulcent protects or soothes irritated tissues, while hæmoptysis
+denotes a peculiar variety of blood-spitting and aphthous is an
+adjective applied to ulcerations in the mouth.
+
+[Footnote 7: Wood, T.B., and Bache, F.: Dispensatory of the United
+States of America, 14th ed., Philadelphia, 1877.]
+
+
+SELECTED LIST OF PLANTS USED.
+
+1. UNASTE[']TSTIYÛ="very small root"--Aristolochia
+serpentaria--Virginia or black snakeroot: Decoction of root blown upon
+patient for fever and feverish headache, and drunk for coughs; root
+chewed and spit upon wound to cure snake bites; bruised root placed
+in hollow tooth for toothache, and held against nose made sore by
+constant blowing in colds. Dispensatory: "A stimulant tonic, acting
+also as a diaphoretic or diuretic, according to the mode of its
+application; * * * also been highly recommended in intermittent
+fevers, and though itself generally inadequate to the cure often
+proves serviceable as an adjunct to Peruvian bark or sulphate of
+quinia." Also used for typhous diseases, in dyspepsia, as a gargle
+for sore throat, as a mild stimulant in typhoid fevers, and to promote
+eruptions. The genus derives its scientific name from its supposed
+efficacy in promoting menstrual discharge, and some species have
+acquired the "reputation of antidotes for the bites of serpents."
+
+2. UNISTIL[']Û[n]ISTÎ[8]="they stick on"--Cynoglossum
+Morrisoni--Beggar lice: Decoction of root or top drunk for kidney
+troubles; bruised root used with bear oil as an ointment for cancer;
+forgetful persons drink a decoction of this plant, and probably also
+of other similar bur plants, from an idea that the sticking qualities
+of the burs will thus be imparted to the memory. From a similar
+connection of ideas the root is also used in the preparation of love
+charms. Dispensatory: Not named. C. officinale "has been used as
+a demulcent and sedative in coughs, catarrh, spitting of blood,
+dysentery, and diarrhea, and has been also applied externally in
+burns, ulcers, scrofulous tumors and goiter."
+
+[Footnote 8: The Cherokee plant names here given are generic names,
+which are the names commonly used. 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 names. 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 basis,
+while hardly any two individuals would classify the species by the
+same characteristics.]
+
+3. Û[n]NAGÉI="black"--Cassia Marilandica--Wild senna: Root bruised and
+moistened with water for poulticing sores; decoction drunk for fever
+and for a disease also called û[n]nage[']i, or "black" (same name as
+plant), in which the hands and eye sockets are said to turn black;
+also for a disease described as similar to û[n]nagei, but more
+dangerous, in which the eye sockets become black, while black spots
+appear on the arms, legs, and over the ribs on one side of the body,
+accompanied by partial paralysis, and resulting in death should the
+black spots appear also on the other side. Dispensatory: Described as
+"an efficient and safe cathartic, * * * most conveniently given in the
+form of infusion."
+
+4. KÂSD[']ÚTA="simulating ashes," so called on account of the
+appearance of the leaves--Gnaphalium decurrens--Life everlasting:
+Decoction drunk for colds; also used in the sweat bath for various
+diseases and considered one of their most valuable medical plants.
+Dispensatory: Not named. Decoctions of two other species of this genus
+are mentioned as used by country people for chest and bowel diseases,
+and for hemorrhages, bruises, ulcers, etc., although "probably
+possessing little medicinal virtue."
+
+5. ALTSA[']STI="a wreath for the head"--Vicia Caroliniana--Vetch:
+Decoction drunk for dyspepsia and pains in the back, and rubbed on
+stomach for cramp; also rubbed on ball-players after scratching, to
+render their muscles tough, and used in the same way after scratching
+in the disease referred to under û[n]nagei, in which one side becomes
+black in spots, with partial paralysis; also used in same manner in
+decoction with Kâsduta for rheumatism; considered one of their most
+valuable medicinal herbs. Dispensatory: Not named.
+
+6. DISTAI[']Y[)I]="they (the roots) are tough"--Tephrosia
+Virginiana--Catgut, Turkey Pea, Goat's Rue, or Devil's Shoestrings:
+Decoction drunk for lassitude. Women wash their hair in decoction of
+its roots to prevent its breaking or falling out, because these roots
+are very tough and hard to break; from the same idea ball-players
+rub the decoction on their limbs after scratching, to toughen them.
+Dispensatory: Described as a cathartic with roots tonic and aperient.
+
+7. U[']GA-ATASGI[']SK[)I]="the pus oozes out"--Euphorbia
+hypericifolia--Milkweed: Juice rubbed on for skin eruptions,
+especially on children's heads; also used as a purgative; decoction
+drunk for gonorrhoea and similar diseases in both sexes, and held in
+high estimation for this purpose; juice used as an ointment for sores
+and for sore nipples, and in connection with other herbs for cancer.
+Dispensatory: The juice of all of the genus has the property of
+"powerfully irritating the skin when applied to it," while nearly all
+are powerful emetics and cathartics. This species "has been highly
+commended as a remedy in dysentery after due depletion, diarrhea,
+menorrhagia, and leucorrhea."
+
+8. GÛ[']N[)I]GWAL[)I][']SK[)I]="It becomes discolored when
+bruised"--Scutellaria lateriflora--Skullcap. The name refers to
+the red juice which comes out of the stalk when bruised or chewed.
+A decoction of the four varieties of Gûnigwal[)i][']sk[)i]--S.
+lateriflora, S. pilosa, Hypericum corymbosum, and Stylosanthes
+elatior--is drunk to promote menstruation, 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 condition, or when such a
+woman by chance comes into a sick room or a house under the tabu; also
+drunk for diarrhea and used with other herbs in decoction for breast
+pains. Dispensatory: This plant "produces no very obvious effects,"
+but some doctors regard it as possessed of nervine, antispasmodic and
+tonic properties. None of the other three species are named.
+
+9. KÂ[']GA SKÛ['][n]TAG[)I]="crow shin"--Adiantum pedatum--Maidenhair
+Fern: Used either in decoction or poultice for rheumatism and chills,
+generally in connection with some other fern. The doctors explain that
+the fronds of the different varieties of fern are curled up in
+the young plant, but unroll and straighten out as it grows, and
+consequently a decoction of ferns causes the contracted muscles of the
+rheumatic patient to unbend and straighten out in like manner. It is
+also used in decoction for fever. Dispensatory: The leaves "have
+been supposed to be useful in chronic catarrh and other pectoral
+affections."
+
+10. ANDA[']NKALAGI[']SK[)I]="it removes things from the
+gums"--Geranium maculatum--Wild Alum, Cranesbill: Used in decoction
+with Yânû Unihye[']st[)i] (Vitis cordifolia) to wash the mouths of
+children in thrush; also used alone for the same purpose by blowing
+the chewed fiber into the mouth. Dispensatory: "One of our best
+indigenous astringents. * * * Diarrhea, chronic dysentery, cholora
+infantum in the latter stages, and the various hemorrhages are the
+forms of disease in which it is most commonly used." Also valuable
+as "an application to indolent ulcers, an injection in gleet
+and leucorrhea, a gargle in relaxation of the uvula and aphthous
+ulcerations of the throat." The other plant sometimes used with it is
+not mentioned.
+
+11. Û['][n]L[)E] UK[)I][']LT[)I]="the locust frequents it"--Gillenia
+trifoliata--Indian Physic. Two doctors state that it is good as a tea
+for bowel complaints, with fever and yellow vomit; but another says
+that it is poisonous and that no decoction is ever drunk, but that the
+beaten root is a good poultice for swellings. Dispensatory: "Gillenia
+is a mild and efficient emetic, and like most substances belonging to
+the same class occasionally acts upon the bowels. In very small doses
+it has been thought to be tonic."
+
+12. SKWA[']L[)I]=Hepatica acutiloba--Liverwort, Heartleaf: Used for
+coughs either in tea or by chewing root. Those who dream of snakes
+drink a decoction of this herb and I[']natû Ga[']n`ka=="snake tongue"
+(Camptosorus rhizophyllus or Walking Fern) to produce vomiting, after
+which the dreams do not return. The traders buy large quantities of
+liverwort from the Cherokees, who may thus have learned to esteem it
+more highly than they otherwise would. The appearance of the other
+plant, Camptosorus rhizophyllus, has evidently determined its Cherokee
+name and the use to which it is applied. Dispensatory: "Liverwort is a
+very mild demulcent tonic and astringent, supposed by some to possess
+diuretic and deobstruent virtues. It was formerly used in Europe in
+various complaints, especially chronic hepatic affections, but has
+fallen into entire neglect. In this country, some years since,
+it acquired considerable reputation, which, however, it has not
+maintained as a remedy in hæmoptysis and chronic coughs." The other
+plant is not named.
+
+13. DA[']YEWÛ="it sews itself up," because the leaves are said to grow
+together again when torn--Cacalia atriplicifolia--Tassel Flower: Held
+in great repute as a poultice for cuts, bruises, and cancer, to draw
+out the blood or poisonous matter. The bruised leaf is bound over the
+spot and frequently removed. The dry powdered leaf was formerly used
+to sprinkle over food like salt. Dispensatory: Not named.
+
+14. A[']TAL[)I] KÛL[)I][']="it climbs the mountain."--Aralia
+quinquefolia--Ginseng or "Sang:" Decoction of root drunk for headache,
+cramps, etc., and for female troubles; chewed root blown on spot for
+pains in the side. The Cherokees sell large quantities of sang to the
+traders for 50 cents per pound, nearly equivalent there to two
+days' wages, a fact which has doubtless increased their idea of its
+importance. Dispensatory: "The extraordinary medical virtues formerly
+ascribed to ginseng had no other existence than in the imagination of
+the Chinese. It is little more than a demulcent, and in this country
+is not employed as a medicine." The Chinese name, ginseng, is said to
+refer to the fancied resemblance of the root to a human figure, while
+in the Cherokee formulas it is addressed as the "great man" or "little
+man," and this resemblance no doubt has much to do with the estimation
+in which it is held by both peoples.
+
+15. Û[']TSAT[)I] UWADS[)I]SKA="fish scales," from shape of
+leaves--Thalictrum anemonoides--Meadow Rue: Decoction of root drunk
+for diarrhea with vomiting. Dispensatory: Not named.
+
+16. K[']KW[)E] ULASU[']LA="partridge moccasin"--Cypripedium
+parviflorum--Lady-slipper: Decoction of root used for worms in
+children. In the liquid are placed some stalks of the common chickweed
+or purslane (Cerastium vulgatum) which, from the appearance of its
+red fleshy stalks, is supposed to have some connection with worms.
+Dispensatory: Described as "a gentle nervous stimulant" useful in
+diseases in which the nerves are especially affected. The other herb
+is not named.
+
+17. A[']HAW[)I]['] AK[)A][']T[)A][']="deer eye," from the appearance
+of the flower--Rudbeckia fulgida--Cone Flower: Decoction of root drunk
+for flux and for some private diseases; also used as a wash for snake
+bites and swellings caused by (mythic) tsgâya or worms; also dropped
+into weak or inflamed eyes. This last is probably from the supposed
+connection between the eye and the flower resembling the eye.
+Dispensatory: Not named.
+
+18. UT[)I]STUG[)I][']=Polygonatum multiflorum latifolium--Solomon's
+Seal: Root heated and bruised and applied as a poultice to remove
+an ulcerating swelling called tu[']st[)i]['], resembling a boil or
+carbuncle. Dispensatory: "This species acts like P. uniflorum, which
+is said to be emetic. In former times it was used externally in
+bruises, especially those about the eyes, in tumors, wounds, and
+cutaneous eruptions and was highly esteemed as a cosmetic. At present
+it is not employed, though recommended by Hermann as a good remedy
+in gout and rheumatism." This species in decoction has been found
+to produce "nausea, a cathartic effect and either diaphoresis
+or diuresis," and is useful "as an internal remedy in piles, and
+externally in the form of decoction, in the affection of the skin
+resulting from the poisonous exhalations of certain plants."
+
+19. [)A]M[)A]DITA`TÌ="water dipper," because water can be sucked up
+through its hollow stalk--Eupatorium purpureum--Queen of the Meadow,
+Gravel Root: Root used in decoction with a somewhat similar plant
+called [)A]m[)a]ditá[']t[)i] û[']tanu, or "large water dipper" (not
+identified) for difficult urination. Dispensatory: "Said to operate
+as a diuretic. Its vulgar name of gravel root indicates the popular
+estimation of its virtues." The genus is described as tonic,
+diaphoretic, and in large doses emetic and aperient.
+
+20. YÂNA UTS[)E]STA="the bear lies on it"--Aspidium
+acrostichoides--Shield Fern: Root decoction drunk to produce vomiting,
+and also used to rub on the skin, after scratching, for rheumatism--in
+both cases some other plant is added to the decoction; the
+warm decoction is also held in the mouth to relieve toothache.
+Dispensatory: Not named.
+
+The results obtained from a careful study of this list may be
+summarized as follows: Of the twenty plants described as used by the
+Cherokees, seven (Nos. 2, 4, 5, 13, 15, 17, and 20) are not noticed
+in the Dispensatory even in the list of plants sometimes used although
+regarded as not officinal. It is possible that one or two of these
+seven plants have medical properties, 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 country. Two of these seven plants, however (Nos. 2 and 4),
+belong to genera which seem to have some of the properties ascribed
+by the Indians to the species. Five others of the list (Nos. 8, 9,
+11, 14, and 16) are used for entirely wrong purposes, taking the
+Dispensatory as authority, and three of these are evidently used on
+account of some fancied connection between the plant and the disease,
+according to the doctrine of signatures. Three of the remainder (Nos.
+1, 3, and 6) may be classed as uncertain in their properties, that is,
+while the plants themselves seem to possess some medical value, the
+Indian mode of application is so far at variance with recognized
+methods, or their own statements are so vague and conflicting, that
+it is doubtful whether any good can result from the use of the herbs.
+Thus the Unaste[']tstiyû, or Virginia Snakeroot, is stated by the
+Dispensatory to have several uses, and among other things is said to
+have been highly recommended in intermittent fevers, although alone
+it is "generally inadequate to the cure." Though not expressly stated,
+the natural inference is that it must be applied internally, but the
+Cherokee doctor, while he also uses it for fever, takes the decoction
+in his mouth and blows it over the head and shoulders of the patient.
+Another of these, the Distai[']y[)i], or Turkey Pea, is described in
+the Dispensatory as having roots tonic and aperient. The Cherokees
+drink a decoction of the roots for a feeling of weakness and languor,
+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 wash, and by the ball players to bathe their limbs,
+under the impression that the toughness of the roots would thus be
+communicated to the hair or muscles. From this fact and from the name
+of the plant, which means at once hard, tough, or strong, 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 efficacious. The remaining five plants
+have generally pronounced medicinal qualities, and are used by
+the Cherokees for the very purposes for which, according to the
+Dispensatory, they are best adapted; so that we must admit that so
+much of their practice is correct, however false the reasoning by
+which they have arrived at this result.
+
+
+MEDICAL PRACTICE.
+
+Taking the Dispensatory as the standard, and assuming that this list
+is a fair epitome of what the Cherokees know concerning the medical
+properties of plants, we find that five plants, or 25 per cent of
+the whole number, are correctly used; twelve, or 60 per cent, are
+presumably either worthless or incorrectly used, and three plants, or
+15 per cent, are so used that it is difficult to say whether they are
+of any benefit or not. Granting that two of these three produce good
+results as used by the Indians, we should have 35 per cent, or about
+one-third of the whole, as the proportion actually possessing medical
+virtues, while the remaining two-thirds are inert, if not positively
+injurious. It is not probable that a larger number of examples would
+change the proportion to any appreciable extent. A number of herbs
+used in connection with these principal plants may probably be set
+down as worthless, inasmuch as they are not named in the Dispensatory.
+
+The results here arrived at will doubtless be a surprise to those
+persons who hold that an Indian must necessarily be a good doctor,
+and that the medicine man or conjurer, with his theories of ghosts,
+witches, and revengeful animals, 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 specialty, with all the accumulated information
+contained in the works of his predecessors to build upon, and with
+all the light thrown upon his pathway by the discoveries of modern
+science. It is absurd to suppose that the savage, a child in
+intellect, has reached a higher development in any branch of science
+than has been attained by the civilized man, the product of long ages
+of intellectual growth. It would be as unreasonable to suppose that
+the Indian could be entirely ignorant of the medicinal properties
+of plants, living as he did in the open air in close communion with
+nature; but neither in accuracy nor extent can his knowledge be
+compared for a moment with that of the trained student working upon
+scientific principles.
+
+Cherokee medicine is an empiric development of the fetich idea. For
+a disease caused by the rabbit the antidote must be a plant called
+"rabbit's food," "rabbit's ear," or "rabbit's tail;" for snake dreams
+the plant used is "snake's tooth;" for worms a plant resembling a worm
+in appearance, and for inflamed eyes a flower having the appearance
+and name of "deer's eye." A yellow root must be good when the patient
+vomits yellow bile, and a black one when dark circles come about his
+eyes, and in each case the disease and the plant alike are named from
+the color. A decoction of burs must be a cure for forgetfulness, for
+there is nothing else that will stick like a bur; and a decoction of
+the wiry roots of the "devil's shoestrings" must be an efficacious
+wash to toughen the ballplayer's muscles, for they are almost strong
+enough to stop the plowshare in the furrow. It must be evident that
+under such a system the failures must far outnumber the cures, yet it
+is not so long since half our own medical practice was based upon the
+same idea of correspondences, for the mediæval physicians taught that
+_similia similibus curantur_, and have we not all heard that "the hair
+of the dog will cure the bite?"
+
+Their ignorance of the true medical principles involved is shown by
+the regulations prescribed for the patient. With the exception of the
+fasting, no sanitary precautions are taken to aid in the recovery of
+the sick man or to contribute to his comfort. Even the fasting is as
+much religious as sanative, for in most cases where it is prescribed
+the doctor also must abstain from food until sunset, just as in the
+Catholic church both priest and communicants remain fasting from
+midnight until after the celebration of the divine mysteries. As the
+Indian cuisine is extremely limited, no delicate or appetizing dishes
+are prepared for the patient, who partakes of the same heavy, sodden
+cornmeal dumplings and bean bread which form his principal food in
+health. In most cases certain kinds of food are prohibited, such as
+squirrel meat, fish, turkey, etc.; but the reason is not that such
+food is considered deleterious to health, as we understand it, but
+because of some fanciful connection with the disease spirit. Thus if
+squirrels have caused the illness the patient must not eat squirrel
+meat. If the disease be rheumatism, he must not eat the leg of any
+animal, because the limbs are generally the seat of this malady. Lye,
+salt, and hot food are always forbidden when there is any prohibition
+at all; but here again, in nine cases out of ten, the regulation,
+instead of being beneficial, serves only to add to his discomfort.
+Lye enters into almost all the food preparations of the Cherokees, the
+alkaline potash taking the place of salt, which is seldom used among
+them, having been introduced by the whites. Their bean and chestnut
+bread, cornmeal dumplings, hominy, and gruel are all boiled in a pot,
+all contain lye, and are all, excepting the last, served up hot from
+the fire. When cold their bread is about as hard and tasteless as a
+lump of yesterday's dough, and to condemn a sick man to a diet of such
+dyspeptic food, eaten cold without even a pinch of salt to give it a
+relish, would seem to be sufficient to kill him without any further
+aid from the doctor. The salt or lye so strictly prohibited is really
+a tonic and appetizer, and in many diseases acts with curative effect.
+So much for the health regimen.
+
+In serious cases the patient is secluded and no strangers are allowed
+to enter the house. On first thought this would appear to be a genuine
+sanitary precaution for the purpose of securing rest and quiet to the
+sick man. Such, however, is not the case. The necessity for quiet has
+probably never occurred to the Cherokee doctor, and this regulation is
+intended simply to prevent any direct or indirect contact with a woman
+in a pregnant or menstrual condition. Among all primitive nations,
+including the ancient Hebrews, we find an elaborate code of rules
+in regard to the conduct and treatment of women on arriving at the
+age of puberty, during pregnancy and the menstrual periods, and at
+childbirth. Among the Cherokees the presence of a woman under any of
+these conditions, or even the presence of any one who has come from
+a house where such a woman resides, is considered to neutralize all
+the effects of the doctor's treatment. For this reason all women,
+excepting those of the household, are excluded. A man is forbidden to
+enter, because he may have had intercourse with a tabued woman, or may
+have come in contact with her in some other way; and children also
+are shut out, because they may have come from a cabin where dwells a
+woman subject to exclusion. What is supposed to be the effect of the
+presence of a menstrual woman in the family of the patient is not
+clear; but judging from analogous customs in other tribes and from
+rules still enforced among the Cherokees, notwithstanding their long
+contact with the whites, 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 doctor. Some of the old men assert that in former times sick
+persons were removed to the public townhouse, where they remained
+under the care of the doctors until they either recovered or died.
+A curious instance of this prohibition is given in the second
+Didû[n]l[)e][']sk[)i] (rheumatism) formula from the Gahuni manuscript
+(see page 350), where the patient is required to abstain from touching
+a squirrel, a dog, a cat, a mountain trout, or a woman, and must also
+have a chair appropriated to his use alone during the four days that
+he is under treatment.
+
+In cases of the children's disease known as Gû[n]wani[']gista['][)i]
+(see formulas) it is forbidden to carry the child outdoors, but
+this is not to procure rest for the little one, or to guard against
+exposure to cold air, but because the birds send this disease, 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 patient.
+
+
+ILLUSTRATION OF THE TABU.
+
+On a second visit to the reservation the writer once had a practical
+illustration of the gaktû['][n]ta or tabu, which may be of interest as
+showing how little sanitary ideas have to do with these precautions.
+Having received several urgent invitations from Tsiskwa (Bird), an old
+shaman of considerable repute, who was anxious to talk, but confined
+to his bed by sickness, it was determined to visit him at his house,
+several miles distant. On arriving we found another doctor named
+Sû['][n]k[)i] (The Mink) in charge of the patient and were told that
+he had just that morning begun a four days' gaktû['][n]ta which, among
+other provisions, excluded all visitors. It was of no use to argue
+that we had come by the express request of Tsiskwa. The laws of the
+gaktû['][n]ta were as immutable as those of the Medes and Persians,
+and neither doctor nor patient could hope for favorable results from
+the treatment unless the regulations were enforced to the letter.
+But although we might not enter the house, there was no reason why we
+should not talk to the old man, so seats were placed for us outside
+the door, 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 proceedings. As there was a possibility that a white man
+might unconsciously affect the operation of the Indian medicine,
+the writer deemed it advisable to keep out of sight altogether, and
+accordingly took up a position just around the corner of the house,
+but within easy hearing distance, while the interpreter sat facing
+the doorway within a few feet of the sick man inside. Then began an
+animated conversation, Tsiskwa inquiring, through the interpreter,
+as to the purpose of the Government in gathering such information,
+wanting to know how we had succeeded with other shamans and asking
+various questions in regard to other tribes and their customs. The
+replies were given in the same manner, an attempt being also made
+to draw him out as to the extent of his own knowledge. Thus we
+talked until the old man grew weary, but throughout the whole of
+this singular interview neither party saw the other, nor was the
+gaktû['][n]ta violated by entering the house. 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 patient, or to
+prevent the spread of contagion, but that it is simply a religious
+observance of the tribe, exactly parallel to many of the regulations
+among the ancient Jews, as laid down in the book of Leviticus.
+
+
+NEGLECT OF SANITARY REGULATIONS.
+
+No rules are ever formulated as to fresh air or exercise, for the
+sufficient reason that the door of the Cherokee log cabin is always
+open, excepting at night and on the coldest days in winter, while
+the Indian is seldom in the house during his waking hours unless when
+necessity compels him. As most of their cabins are still built in the
+old Indian style, without windows, the open door furnishes the only
+means by which light is admitted to the interior, although when closed
+the fire on the hearth helps to make amends for the deficiency. On the
+other hand, no precautions are taken to guard against cold, dampness,
+or sudden drafts. During the greater part of the year whole families
+sleep outside upon the ground, rolled up in an old blanket. The
+Cherokee is careless of exposure and utterly indifferent to the
+simplest rules of hygiene. He will walk all day in a pouring rain
+clad only in a thin shirt and a pair of pants. He goes barefoot and
+frequently bareheaded nearly the entire year, and even on a frosty
+morning in late November, when the streams are of almost icy coldness,
+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-log.
+At their dances in the open air men, women, and children, with bare
+feet and thinly clad, dance upon the damp ground from darkness until
+daylight, sometimes enveloped in a thick mountain fog which makes
+even the neighboring treetops invisible, while the mothers have their
+infants laid away under the bushes with only a shawl between them and
+the cold ground. In their ball plays also each young man, before going
+into the game, is subjected to an ordeal of dancing, bleeding, and
+cold plunge baths, without food or sleep, which must unquestionably
+waste his physical energy.
+
+In the old days when the Cherokee was the lord of the whole country
+from the Savannah to the Ohio, well fed and warmly clad and leading
+an active life in the open air, he was able to maintain a condition of
+robust health notwithstanding the incorrectness of his medical ideas
+and his general disregard of sanitary regulations. But with the advent
+of the white man and the destruction of the game all this was changed.
+The East Cherokee of to-day is a dejected being; poorly fed, and worse
+clothed, rarely tasting meat, cut off from the old free life, and
+with no incentive to a better, and constantly bowed down by a sense of
+helpless degradation in the presence of his conqueror. Considering all
+the circumstances, it may seem a matter of surprise that any of them
+are still in existence. As a matter of fact, the best information that
+could be obtained in the absence of any official statistics indicated
+a slow but steady decrease during the last five years. Only the
+constitutional vigor, inherited from their warrior ancestors, has
+enabled them to sustain the shock of the changed conditions of the
+last half century. The uniform good health of the children in the
+training school shows that the case is not hopeless, however, and that
+under favorable conditions, with a proper food supply and a regular
+mode of living, the Cherokee can hold his own with the white man.
+
+
+THE SWEAT BATH--BLEEDING--RUBBING--BATHING.
+
+In addition to their herb treatment the Cherokees frequently resort to
+sweat baths, bleeding, rubbing, and cold baths in the running
+stream, to say nothing of the beads and other conjuring paraphernalia
+generally used in connection with the ceremony. The sweat bath was in
+common use among almost all the tribes north of Mexico excepting the
+central and eastern Eskimo, and was considered the great cure-all in
+sickness and invigorant in health. Among many tribes it appears to
+have been regarded as a ceremonial observance, but the Cherokees seem
+to have looked upon it simply as a medical application, while the
+ceremonial part was confined to the use of the plunge bath. The person
+wishing to make trial of the virtues of the sweat bath entered the
+â[']s[)i], a small earth-covered log house only high enough to allow
+of sitting down. After divesting himself of his clothing, some large
+bowlders, previously heated in a fire, were placed near him, and over
+them was poured a decoction of the beaten roots of the wild parsnip.
+The door was closed so that no air could enter from the outside, and
+the patient sat in the sweltering steam until he was in a profuse
+perspiration and nearly choked by the pungent fumes of the decoction.
+In accordance with general Indian practice it may be that he plunged
+into the river before resuming his clothing; but in modern times this
+part of the operation is omitted and the patient is drenched with
+cold water instead. Since the âs[)i] has gone out of general use
+the sweating takes place in the ordinary dwelling, the steam being
+confined under a blanket wrapped around the patient. 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 disease, and as the result about three
+hundred of the band died, while many of the survivors will carry
+the marks of the visitation to the grave. The sweat bath, with the
+accompanying cold water application, being regarded as the great
+panacea, 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 died,
+in the language of an old writer, "like rotten sheep" and at times
+whole tribes have been almost swept away. Many of the Cherokees tried
+to ward off the disease by eating the flesh of the buzzard, which
+they believe to enjoy entire immunity from sickness, owing to its foul
+smell, which keeps the disease spirits at a distance.
+
+Bleeding is resorted to in a number of cases, especially in rheumatism
+and in preparing for the ball play. There are two methods of
+performing the operation, bleeding proper and scratching, the latter
+being preparatory to rubbing on the medicine, which is thus brought
+into more direct contact with the blood. The bleeding is performed
+with a small cupping horn, to which suction is applied in the ordinary
+manner, after scarification with a flint or piece of broken glass. In
+the blood thus drawn out the shaman claims sometimes to find a minute
+pebble, a sharpened stick or something of the kind, 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 enemy. He frequently
+pretends to suck out such an object by the application of the lips
+alone, without any scarification whatever. Scratching is a painful
+process and is performed with a brier, a flint arrowhead, a
+rattlesnake's tooth, or even with a piece of glass, according to the
+nature of the ailment, while in preparing the young men for the ball
+play the shaman uses an instrument somewhat resembling a comb, having
+seven teeth made from the sharpened splinters of the leg bone of
+a turkey. The scratching is usually done according to a particular
+pattern, the regular method for the ball play being to draw the
+scratcher four times down the upper part of each arm, thus making
+twenty-eight scratches each about 6 inches in length, repeating the
+operation on each arm below the elbow and on each leg above and below
+the knee. Finally, the instrument is drawn across the breast from the
+two shoulders so as to form a cross; another curving stroke is made
+to connect the two upper ends of the cross, and the same pattern is
+repeated on the back, so that the body is thus gashed in nearly three
+hundred places. Although very painful for a while, as may well
+be supposed, the scratches do not penetrate deep enough to result
+seriously, excepting in some cases where erysipelas sets in. While
+the blood is still flowing freely the medicine, which in this case
+is intended to toughen, the muscles of the player, is rubbed into the
+wounds after which the sufferer plunges into the stream and washes
+off the blood. In order that the blood may flow the longer without
+clotting it is frequently scraped off with a small switch as it flows.
+In rheumatism and other local diseases the scratching is confined to
+the part affected. The instrument used is selected in accordance with
+the mythologic theory, excepting in the case of the piece of glass,
+which is merely a modern makeshift for the flint arrowhead.
+
+Rubbing, used commonly for pains and swellings of the abdomen, is a
+very simple operation performed with the tip of the finger or the palm
+of the hand, and can not be dignified with the name of massage. In
+one of the Gahuni formulas for treating snake bites (page 351) the
+operator is told to rub in a direction contrary to that in which the
+snake coils itself, because "this is just the same as uncoiling it."
+Blowing upon the part affected, as well as upon the head, hands,
+and other parts of the body, is also an important feature of the
+ceremonial performance. In one of the formulas it is specified that
+the doctor must blow first upon the right hand of the patient, then
+upon the left foot, then upon the left hand, and finally upon the
+right foot, thus making an imaginary cross.
+
+Bathing in the running stream, or "going to water," as it is called,
+is one of their most frequent medico-religious ceremonies, and is
+performed on a great variety of occasions, such as at each new
+moon, before eating the new food at the green corn dance, before the
+medicine dance and other ceremonial dances before and after the ball
+play, in connection with the prayers for long life, to counteract the
+effects of bad dreams or the evil spells of an enemy, and as a part of
+the regular treatment in various diseases. The details of the ceremony
+are very elaborate and vary according to the purpose for which it is
+performed, but in all cases both shaman and client are fasting from
+the previous evening, the ceremony being generally performed just at
+daybreak. The bather usually dips completely under the water four or
+seven times, but in some cases it is sufficient to pour the water from
+the hand upon the head and breast. In the ball play the ball sticks
+are dipped into the water at the same time. 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 finger, or of the fishes in the water. Although the old
+customs are fast dying out this ceremony is never neglected at the
+ball play, and is also strictly observed by many families on occasion
+of eating the new corn, at each new moon, and on other special
+occasions, even when it is necessary to break the ice in the stream
+for the purpose, and to the neglect of this rite the older people
+attribute many of the evils which have come upon the tribe in later
+days. The latter part of autumn is deemed the most suitable season of
+the year for this ceremony, as the leaves which then cover the surface
+of the stream are supposed to impart their medicinal virtues to the
+water.
+
+
+SHAMANS AND WHITE PHYSICIANS.
+
+Of late years, especially since the establishment of schools among
+them, 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 physicians. 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 shaman. The officers of the
+training school established by the Government a few years ago met with
+considerable difficulty on this account for some time, as the parents
+insisted on removing the children at the first appearance of illness
+in order that they might be treated by the shamans, until convinced by
+experience that the children received better attention at the school
+than could possibly be had in their own homes. In one instance, where
+a woman was attacked by a pulmonary complaint akin to consumption, her
+husband, a man of rather more than the usual amount of intelligence,
+was persuaded to call in the services of a competent white physician,
+who diagnosed the case and left a prescription. On a second visit, a
+few days later, he found that the family, dreading the consequences of
+this departure from old customs, had employed a shaman, who asserted
+that the trouble was caused by a sharpened stick which some enemy
+had caused to be imbedded in the woman's side. He accordingly began a
+series of conjurations for the removal of the stick, while the white
+physician and his medicine were disregarded, and in due time the woman
+died. Two children soon followed her to the grave, from the contagion
+or the inherited seeds of the same disease, but here also the
+sharpened sticks were held responsible, and, notwithstanding the three
+deaths under such treatment, the husband and father, who was at one
+time a preacher, still has faith in the assertions of the shaman.
+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 suffering; but, as the Government has made no such
+provision, the Indians, both on and off the reservation, excepting the
+children in the home school, are entirely without medical care.
+
+
+MEDICINE DANCES.
+
+The Cherokees have a dance known as the Medicine Dance, which is
+generally performed in connection with other dances when a number of
+people assemble for a night of enjoyment. It possesses no features
+of special interest and differs in no essential respect from a dozen
+other of the lesser dances. Besides this, however, there was another,
+known as the Medicine Boiling Dance, which, for importance and solemn
+ceremonial, was second only to the great Green Corn Dance. It has
+now been discontinued on the reservation for about twenty years. It
+took place in the fall, probably preceding the Green Corn Dance, and
+continued four days. The principal ceremony in connection with it was
+the drinking of a strong decoction of various herbs, which acted as
+a violent emetic and purgative. The usual fasting and going to water
+accompanied the dancing and medicine-drinking.
+
+
+DESCRIPTION OF SYMPTOMS.
+
+It is exceedingly difficult to obtain from the doctors any accurate
+statement of the nature of a malady, owing to the fact that their
+description of the symptoms is always of the vaguest character, while
+in general the name given to the disease by the shaman expresses only
+his opinion as to the occult cause of the trouble. Thus they have
+definite names for rheumatism, toothache, boils, and a few other
+ailments of like positive character, but beyond this their description
+of symptoms generally resolves itself into a statement that the
+patient has bad dreams, looks black around the eyes, or feels tired,
+while the disease is assigned such names as "when they dream of
+snakes," "when they dream of fish," "when ghosts trouble them," "when
+something is making something else eat them," or "when the food is
+changed," i.e., when a witch causes it to sprout and grow in the body
+of the patient or transforms it into a lizard, frog, or sharpened
+stick.
+
+
+THE PAY OF THE SHAMAN.
+
+The consideration which the doctor receives for his services is called
+ugista[']`t[)i], a word of doubtful etymology, but probably derived
+from the verb ts[)i][']giû, "I take" or "I eat." In former times this
+was generally a deer-skin or a pair of moccasins, but is now a certain
+quantity of cloth, a garment, or a handkerchief. The shamans disclaim
+the idea that the ugistâ[']`t[)i] is pay, in our sense of the
+word, but assert that it is one of the agencies in the removal and
+banishment of the disease spirit. Their explanation is somewhat
+obscure, but the cloth seems to be intended either as an offering to
+the disease spirit, as a ransom to procure the release of his intended
+victim, or as a covering to protect the hand of a shaman while engaged
+in pulling the disease from the body of the patient. The first theory,
+which includes also the idea of vicarious atonement, is common to many
+primitive peoples. Whichever may be the true explanation, the evil
+influence of the disease is believed to enter into the cloth, which
+must therefore be sold or given away by the doctor, as otherwise
+it will cause his death when the pile thus accumulating reaches the
+height of his head. No evil results seem to follow its transfer from
+the shaman to a third party. The doctor can not bestow anything thus
+received upon a member of his own family unless that individual gives
+him something in return. If the consideration thus received, however,
+be anything eatable, the doctor may partake along with the rest of the
+family. As a general rule the doctor makes no charge for his services,
+and the consideration is regarded as a free-will offering. This remark
+applies only to the medical practice, as the shaman always demands
+and receives a fixed remuneration for performing love charms, hunting
+ceremonials, and other conjurations of a miscellaneous character.
+Moreover, whenever the beads are used the patient must furnish a
+certain quantity of new cloth upon which to place them, and at the
+close of the ceremony the doctor rolls up the cloth, beads and all,
+and takes them away with him. The cloth thus received by the doctor
+for working with the beads must not be used by him, but must be sold.
+In one instance a doctor kept a handkerchief which he received for his
+services, but instead sold a better one of his own. Additional cloth
+is thus given each time the ceremony is repeated, each time a second
+four days' course of treatment is begun, and as often as the doctor
+sees fit to change his method of procedure. Thus, when he begins
+to treat a sick man for a disease caused by rabbits, he expects to
+receive a certain ugista[']`t[)i]; but, should he decide after a time
+that the terrapin or the red bird is responsible for the trouble,
+he adopts a different course of treatment, for which another
+ugista[']`t[)i] is necessary. Should the sickness not yield readily
+to his efforts, it is because the disease animal requires a greater
+ugista[']`t[)i], and the quantity of cloth must be doubled, so that
+on the whole the doctrine is a very convenient one for the shaman. In
+many of the formulas explicit directions are given as to the pay which
+the shaman is to receive for performing the ceremony. In one of the
+Gatigwanasti formulas, after specifying the amount of cloth to be
+paid, the writer of it makes the additional proviso that it must be
+"pretty good cloth, too," asserting as a clincher that "this is what
+the old folks said a long time ago."
+
+The ugista[']`t[)i] can not be paid by either one of a married couple
+to the other, and, as it is considered a necessary accompaniment of
+the application, it follows that a shaman can not treat his own wife
+in sickness, and vice versa. Neither can the husband or wife of the
+sick person send for the doctor, but the call must come from some
+one of the blood relatives of the patient. In one instance within the
+writer's knowledge a woman complained that her husband was very sick
+and needed a doctor's attention, but his relatives were taking no
+steps in the matter and it was not permissible for her to do so.
+
+
+CEREMONIES FOR GATHERING PLANTS AND PREPARING MEDICINE.
+
+There are a number of ceremonies and regulations observed in
+connection with the gathering of the herbs, roots, and barks, which
+can not be given in detail within the limits of this paper. In
+searching for his medicinal plants the shaman goes provided with a
+number of white and red beads, and approaches the plant from a certain
+direction, going round it from right to left one or four times,
+reciting certain prayers the while. 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 earth. 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 (the ginseng) from its side, so
+that it seems probable that the bead is intended as a compensation to
+the earth for the plant thus torn from her bosom. In some cases the
+doctor must pass by the first three plants met until he comes to the
+fourth, which he takes and may then return for the others. The bark
+is always taken from the east side of the tree, and when the root or
+branch is used it must also be one which runs out toward the east, the
+reason given being that these have imbibed more medical potency from
+the rays of the sun.
+
+When the roots, herbs, and barks which enter into the prescription
+have been thus gathered the doctor ties them up into a convenient
+package, which he takes to a running stream and casts into the water
+with appropriate prayers. Should the package float, as it generally
+does, he accepts the fact as an omen that his treatment will be
+successful. On the other hand, should it sink, he concludes that some
+part of the preceding ceremony has been improperly carried out and
+at once sets about procuring a new package, going over the whole
+performance from the beginning. Herb-gathering by moonlight, so
+important a feature in European folk medicine, seems to be no part
+of Cherokee ceremonial. There are fixed regulations in regard to
+the preparing of the decoction, the care of the medicine during
+the continuance of the treatment, and the disposal of what remains
+after the treatment is at an end. In the arrangement of details the
+shaman frequently employs the services of a lay assistant. 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 doctors, although knowing next to nothing of the
+prayers and ceremonies, without which there can be no virtue in the
+application. These impostors are sternly frowned down and regarded
+with the utmost contempt by the real professors, both men and women,
+who have been initiated into the sacred mysteries and proudly look
+upon themselves as conservators of the ancient ritual of the past.
+
+
+THE CHEROKEE GODS AND THEIR ABIDING PLACES.
+
+After what has been said in elucidation of the theories involved in
+the medical formulas, the most important and numerous of the series,
+but little remains to be added in regard to the others, beyond what
+is contained in the explanation accompanying each one. A few points,
+however, may be briefly noted.
+
+The religion of the Cherokees, like that of most of our North American
+tribes, is zootheism or animal worship, with the survival of that
+earlier stage designated by Powell as hecastotheism, or the worship
+of all things tangible, and the beginnings of a higher system in
+which the elements and the great powers of nature are deified. Their
+pantheon includes gods in the heaven above, on the earth beneath, and
+in the waters under the earth, but of these the animal gods constitute
+by far the most numerous class, although the elemental gods are
+more important. Among the animal gods insects and fishes occupy a
+subordinate place, while quadrupeds, birds, and reptiles are invoked
+almost constantly. The uktena (a mythic great horned serpent), the
+rattlesnake, and the terrapin, the various species of hawk, and the
+rabbit, the squirrel, and the dog are the principal animal gods. The
+importance of the god bears no relation to the size of the animal,
+and in fact the larger animals are but seldom invoked. The spider also
+occupies a prominent place in the love and life-destroying formulas,
+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 Land.
+
+Among what may be classed as elemental gods the principal are fire,
+water, and the sun, all of which are addressed under figurative names.
+The sun is called Une[']`lanû[']h[)i], "the apportioner," just as our
+word moon means originally "the measurer." Indians and Aryans alike,
+having noticed how these great luminaries divide and measure day and
+night, summer and winter, with never-varying regularity, have given to
+each a name which should indicate these characteristics, thus showing
+how the human mind constantly moves on along the same channels.
+Missionaries have naturally, but incorrectly, assumed this apportioner
+of all things to be the suppositional "Great Spirit" of the Cherokees,
+and hence the word is used in the Bible translation as synonymous
+with God. In ordinary conversation and in the lesser myths the
+sun is called Nû['][n]tâ. The sun is invoked chiefly by the
+ball-player, while the hunter prays to the fire; but every important
+ceremony--whether connected with medicine, love, hunting, or the ball
+play--contains a prayer to the "Long Person," the formulistic name for
+water, or, more strictly speaking, for the river. The wind, the storm,
+the cloud, and the frost are also invoked in different formulas.
+
+But few inanimate gods are included in the category, the principal
+being the Stone, to which the shaman prays while endeavoring to find a
+lost article by means of a swinging pebble suspended by a string; the
+Flint, invoked when the shaman is about to scarify the patient with
+a flint arrow-head before rubbing on the medicine; and the Mountain,
+which is addressed in one or two of the formulas thus far translated.
+Plant gods do not appear prominently, the chief one seeming to be the
+ginseng, addressed in the formulas as the "Great Man" or "Little Man,"
+although its proper Cherokee name signifies the "Mountain Climber."
+
+A number of personal deities are also invoked, the principal being
+the Red Man. He is one of the greatest of the gods, being repeatedly
+called upon in formulas of all kinds, and is hardly subordinate to the
+Fire, the Water, or the Sun. His identity is as yet uncertain, but he
+seems to be intimately connected with the Thunder family. In a curious
+marginal note in one of the Gahuni formulas (page 350), it is stated
+that when the patient is a woman the doctor must pray to the Red Man,
+but when treating a man he must pray to the Red Woman, so that this
+personage seems to have dual sex characteristics. Another god invoked
+in the hunting songs is Tsu[']l'kalû['], or "Slanting Eyes" (see
+Cherokee Myths), a giant hunter who lives in one of the great
+mountains of the Blue Ridge and owns all the game. Others are the
+Little Men, probably the two Thunder boys; the Little People, the
+fairies who live in the rock cliffs; and even the De[']tsata, a
+diminutive sprite who holds the place of our Puck. One unwritten
+formula, which could not be obtained correctly by dictation, was
+addressed to the "Red-Headed Woman, whose hair hangs down to the
+ground."
+
+The personage invoked is always selected in accordance with the theory
+of the formula and the duty to be performed. Thus, when a sickness is
+caused by a fish, the Fish-hawk, the Heron, or some other fish-eating
+bird is implored to come and seize the intruder and destroy it, so
+that the patient may find relief. When the trouble is caused by a
+worm or an insect, some insectivorous bird is called in for the same
+purpose. When a flock of redbirds is pecking at the vitals of the sick
+man the Sparrow-hawk is brought down to scatter them, and when the
+rabbit, the great mischief-maker, is the evil genius, he is driven
+out by the Rabbit-hawk. Sometimes after the intruder has been thus
+expelled "a small portion still remains," in the words of the formula,
+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 reappear. The hunter prays to the fire, from which he draws his
+omens; to the reed, from which he makes his arrows; to Tsu[']l'kalû,
+the great lord of the game, and finally addresses in songs the very
+animals which he intends to kill. The lover prays to the Spider to
+hold fast the affections of his beloved one in the meshes of his web,
+or to the Moon, which looks down upon him in the dance. The warrior
+prays to the Red War-club, and the man about to set out on a dangerous
+expedition prays to the Cloud to envelop him and conceal him from his
+enemies.
+
+Each spirit of good or evil has its distinct and appropriate place
+of residence. The Rabbit is declared to live in the broomsage on the
+hillside, the Fish dwells in a bend of the river under the pendant
+hemlock branches, the Terrapin lives in the great pond in the West,
+and the Whirlwind abides in the leafy treetops. Each disease animal,
+when driven away from his prey by some more powerful animal, endeavors
+to find shelter in his accustomed haunt. It must be stated here
+that the animals of the formulas are not the ordinary, everyday
+animals, but their great progenitors, who live in the upper world
+(galû['][n]lati) above the arch of the firmament.
+
+
+COLOR SYMBOLISM.
+
+Color symbolism plays an important part in the shamanistic system
+of the Cherokees, no less than in that of other tribes. Each one of
+the cardinal points has its corresponding color and each color its
+symbolic meaning, so that each spirit invoked corresponds in color
+and local habitation with the characteristics imputed to him, and is
+connected with other spirits of the same name, but of other colors,
+living in other parts of the upper world and differing widely in their
+characteristics. Thus the Red Man, living in the east, is the spirit
+of power, triumph, and success, but the Black Man, in the West, is
+the spirit of death. The shaman therefore invokes the Red Man to
+the assistance of his client and consigns his enemy to the fatal
+influences of the Black Man.
+
+The symbolic color system of the Cherokees, which will be explained
+more fully in connection with the formulas, is as follows:
+
+    East     red      success; triumph.
+    North    blue     defeat; trouble.
+    West     black    death.
+    South    white    peace; happiness.
+    Above?   brown    unascertained, but propitious.
+    ------   yellow   about the same as blue.
+
+There is a great diversity in the color systems of the various tribes,
+both as to the location and significance of the colors, but for
+obvious reasons black was generally taken as the symbol of death;
+while white and red signified, respectively, peace and war. It is
+somewhat remarkable that red was the emblem of power and triumph
+among the ancient Oriental nations no less than among the modern
+Cherokees.[9]
+
+[Footnote 9: For more in regard to color symbolism, see Mallery's
+Pictographs of the North American Indians in Fourth Report of the
+Bureau of Ethnology, pp. 53-37, Washington, 1886; Gatschet's Creek
+Migration Legend, vol. 3, pp. 31-41, St. Louis, 1888; Brinton's Kiche
+Myths in Proceedings of the American Philosophical Society, vol. 19,
+pp. 646-647, Philadelphia, 1882.]
+
+
+IMPORTANCE ATTACHED TO NAMES.
+
+In many of the formulas, especially those relating to love and to
+life-destroying, the shaman mentions the name and clan of his client,
+of the intended victim, or of the girl whose affections it is desired
+to win. The Indian regards his name, not as a mere label, but as a
+distinct part of his personality, just as much as are his eyes or
+his teeth, 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 organism. This belief was found among the various
+tribes from the Atlantic to the Pacific, and has occasioned a number
+of curious regulations in regard to the concealment and change of
+names. It may be on this account that both Powhatan and Pocahontas are
+known in history under assumed appellations, their true names having
+been concealed from the whites until the pseudonyms were too firmly
+established to be supplanted. Should his prayers have no apparent
+effect when treating a patient for some serious illness, the shaman
+sometimes concludes that the name is affected, and accordingly goes to
+water, with appropriate ceremonies, and christens the patient with
+a new name, by which he is henceforth to be known. He then begins
+afresh, repeating the formulas with the new name selected for the
+patient, in the confident hope that his efforts will be crowned with
+success.
+
+
+LANGUAGE OF THE FORMULAS.
+
+A few words remain to be said in regard to the language of the
+formulas. They are full of archaic and figurative expressions, many of
+which are unintelligible to the common people, and some of which even
+the shamans themselves are now unable to explain. These archaic forms,
+like the old words used by our poets, lend a peculiar beauty which can
+hardly be rendered in a translation. They frequently throw light on
+the dialectic evolution of the language, 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 dialect. The
+R sound, the chief distinguishing characteristic of the old Lower
+dialect, of course does not occur, as there are no means of indicating
+it in the Cherokee syllabary. 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 imagery.
+This is especially true of the prayers used to win the love of a woman
+or to destroy the life of an enemy, in which we find such expressions
+as--"Now your soul fades away--your spirit shall grow less and
+dwindle away, never to reappear;" "Let her be completely veiled in
+loneliness--O Black Spider, may you hold her soul in your web, so that
+it may never get through the meshes;" and the final declaration of the
+lover, "Your soul has come into the very center of my soul, never to
+turn away."
+
+In the translation it has been found advisable to retain as technical
+terms a few words which could not well be rendered literally, such
+as ada[']w[)e]h[)i] and ugist[=a][']`t[)i]. These words will be found
+explained in the proper place. Transliterations of the Cherokee text
+of the formulas are given, but it must be distinctly understood that
+the translations are intended only as free renderings of the spirit of
+the originals, exact translations with grammatic and glossarial notes
+being deferred until a more extended study of the language has been
+made, when it is hoped to present with more exactness of detail the
+whole body of the formulas, of which the specimens here given are but
+a small portion.
+
+The facsimile formulas are copies from the manuscripts now in
+possession of the Bureau of Ethnology, and the portraits are from
+photographs taken by the author in the field.
+
+
+SPECIMEN FORMULAS.
+
+NOTE ON THE ORTHOGRAPHY AND TRANSLATION.
+
+In the Cherokee text both _d_ and _g_ have a medial sound,
+approximating the sounds of _t_ and _k_ respectively. The other
+letters are pronounced in regular accordance with the alphabet of
+the Bureau of Ethnology. The language abounds in nasal and aspirate
+sounds, the most difficult of the latter being the aspirate _`l_,
+which to one familiar only with English sounds like _tl_.
+
+A few words whose meaning could not be satisfactorily ascertained have
+been distinctively indicated in the Cherokee text by means of italics.
+In the translation the corresponding expression has been queried, or
+the space left entirely blank. On examining the text the student can
+not fail to be struck by the great number of verbs ending in _iga_.
+This is a peculiar form hardly ever used excepting in these formulas,
+where almost every paragraph contains one or more such verbs. It
+implies that the subject has just come and is now performing the
+action, and that he came for that purpose. In addition to this, many
+of these verbs may be either assertive or imperative (expressing
+entreaty), according to the accent. Thus _hatû['][n]gani[']ga_ means
+"you have just come and are listening and it is for that purpose you
+came." By slightly accenting the final syllable it becomes "come at
+once to listen." It will thus be seen that the great majority of the
+formulas are declarative rather than petitional in form--laudatory
+rhapsodies instead of prayers, in the ordinary sense of the word.
+
+
+MEDICINE.
+
+DIDÛ[n]L[)E][']SK[)i] ADANÛ[n][']WÂT[)i] KANÂH[)E][']SK[)i].
+
+Sg[)e]! Ha-Nû[n]dâgû['][n]y[)i] tsûl`dâ[']hist[)i], Gi[']`l[)i]
+Gigage['][)i], hanâ[']gwa hatû['][n]gani[']ga us[)i]nuli[']yu.
+Hida[']w[)e]hi-gâgû['], gahu[']st[)i] tsan[']ult[)i] nige[']sû[n]na.
+Ha-diskwûlti[']yû t[)i][']nanugag[)i]['], ase[']gwû
+nige[']sû[n]na tsagista[']`t[)i] adû[n]ni[']ga. Ulsg[']eta
+hû[n]hihyû['][n]stani[']ga. Ha-usdig[']iyu-gwû ha-e[']lawastû['][n]
+iytû['][n]ta dûhilâ[']h[)i]stani[']ga.
+
+Sg[)e]! Ha-Uhû[n]tsâ[']y[)i] tsûl`dâ[']hist[)i] Gi[']`l[)i]
+Sa`ka[']n[)i], hanâ[']gwa hatû['][n]gani[']ga us[)i]nuli[']yu.
+Hida[']w[)e]hi-gâgû['], gahu[']st[)i] tsanu[']lt[)i] nige[']sû[n]na.
+Diskwûlti[']yû ti[']nanugai['], ase[']gwû nige[']sû[n]na
+tsagista[']`t[)i] adû[n]ni[']ga. Ulsge[']ta hû[n]hihyû[n]stani[']ga.
+Ha-usdigi[']yu-gwû ha-e[']lawastû['][n] iyû[']ta
+dûhitâ[']h[)i]stani[']ga.
+
+Sg[)e]! (Ha)-Usûhi['](-y[)i]) tsûl`dâ[']hist[)i], Gi`l['][)i]
+Gû[n]nage['][)i], hanâ[']gwa hatû['][n]gani[']ga us[)i]nuli[']yû.
+Hida[']w[)e]hi-gâgû['], gahu[']sti tsanu[']lt[)i] nige[']sû['][n]na.
+Diskwûlti[']yû tinanugag[)i]['], ase[']gwû nige[']sû[n]na
+tsagista[']`t[)i] adû[n]ni[']ga. Ulsg[']eta hû[n]hihyû[n]stani[']ga.
+Ha-usdigi[']yu-gwû ha-e[']lawastû['][n] iyû['][n]ta
+dûhitâ[']h[)i]stani[']ga.
+
+Sg[)e]! Wa[']hal[)a]['] tsûl`dâ[']hist[)i], Gi[']`l[)i]
+Tsûne[']ga, hanâ[']gwa hatû['][n]gani[']ga us[)i]nuli[']yu.
+Hida[']w[)e]hi-gâgû['], gahu[']st[)i] tsanu[']lt[)i] nige[']sû[n]na.
+Diskwûlti[']yû ti[']nanugag[)i]['], ase[']gwû nige[']sû[n]na
+tsagista[']`t[)i] adû[n]ni[']ga. Ha-ulsge[']ta
+hû[n]hihyû['][n]stani[']ga. Ha-usdigi[']yu-gwû e[']lawastû['][n]
+iyû['][n]ta dûhitâ[']h[)i]stani[']ga.
+
+Sg[)e]! Wa[']hal[)a] tsûl`dâ[']hist[)i] Tû[']ks[)i]
+Tsûne[']ga, hanâ[']gwa hatû['][n]gani[']ga us[)i]nuli[']yu.
+Hida[']w[)e]hi-gâgû['], gahu[']st[)i] tsanu[']lt[)i] nige[']sû[n]na.
+Ha-kâ[']lû _gayûske[']ta_ tsatû[n][']neli[']ga. Uts[)i]na[']wa
+nu[']tat[)a]nû['][n]ta.
+
+(Degâsisisgû['][n][)i].)--Tûks[)i] uhya[']ska gûnsta`t[)i][']
+na[']sk[)i] igahi[']ta gunstâ['][)i] h[)i][']sk[)i] iyuntale[']g[)i]
+tsûntûngi[']ya. Û[n]skwû[']ta k[)i]lû['] atsâ[']tast[)i] sâ[']gwa
+iyûtsâ[']tast[)i], nû[']`k[)i] igû['][n]kta`t[)i], naski-gwû[']
+diû[n]l[)e][']n[)i]skâh[)i]['] igû[n]yi[']y[)i] tsale[']nihû.
+Nû[']`kine û[n]skwû[']ta k[)i]lû['] nû[']`k[)i] iyatsâ[']tast[)i].
+Uhyaskâ[']hi-`nû ade[']la degû`la['][)i] t[)a][']l[)i]
+unine[']ga-gwû['] nû['][n]wâti-`nû['] higûnehâ['][)i] uhyaskâ[']h[)i]
+usdi[']a-gwû. Une[']lagi-`nû sâ[)i]['] agadâ['][)i] agadi[']d[)i]
+û['][n]ti-gwû['] y[)i]k[)i]['] âsi[']yu-gwû na[']ski-`nû
+aganû[n]li[']eskâ['][)i] da[']gûnstanehû['][n][)i] [)u]`taâ[']ta.
+Hi[)a]`-nû['] nû['][n]wât[)i]: Yâ[']na-Unats[)e]sdâ[']g[)i]
+tsana[']sehâ['][)i] sâ[']i-`nû Kâ[']ga-Asgû['][n]tag[)e]
+tsana[']sehâ['][)i], sâi-`nû['] _Egû['][n]li_-gwû, sâi-nû[']
+(U)wa[']sgil[)i] ts[)i]g[)i]['] Egû['][n]l[)i] Usdi[']a
+ts[)i]g[)i]['], nû[n]yâ[']hi-`nû tsuy[)e]`dâ['][)i]
+Yâ[']na-Uts[)e]sdâg[)i] naskiyû['] ts[)i]g[)i]['], usdi[']-gwû
+ts[)i]g[)i][']. Egû['][n]l[)i] (u)wa[']sgil[)i] ts[)i]g[)i]['];
+sâ['][)i] Wâ[']tige Unas(te['])tsa ts[)i]g[)i]['], sâ[']i-`nû
+Û['][n]age Tsunaste[']tsa, Niga[']ta unaste[']tsa gesâ['][)i].
+
+Sunale[']-gwû ale[']nd[)i] adanû['][n]wât[)i]; t[)a][']line
+e[']lad[)i] tsitkala['][)i]; tsâ[']ine u[']lsalad[)i][']`satû['];
+nû[']`kine igû['] ts[']kalâ['][)i]. Yeli[']gwû['] igesâ['][)i].
+Nû[']lstâiyanû[']na gesâ['][)i] akanû[n]wi[']sk[)i], nasgwû[']
+nulstaiyanû[']na.
+
+
+_Translation._
+
+FORMULA FOR TREATING THE CRIPPLER (RHEUMATISM).
+
+Listen! Ha! In the Sun Land you repose, O Red Dog, O now you have
+swiftly drawn near to hearken. O great ada[']w[)e]h[)i][10], you never
+fail in anything. O, appear and draw near running, for your prey never
+escapes. You are now come to remove the intruder. Ha! You have settled
+a very small part of it far off there at the end of the earth.
+
+Listen! Ha! In the Frigid Land you repose, O Blue Dog. O now you have
+swiftly drawn near to hearken, O great ada[']w[)e]h[)i], you never
+fail in anything. O, appear and draw near running, for your prey never
+escapes. You are now come to remove the intruder. Ha! You have settled
+a very small part of it far off there at the end of the earth.
+
+Listen! Ha! In the darkening land you repose, O Black Dog. O, now
+you have swiftly drawn near to hearken. O great ada[']w[)e]h[)i], you
+never fail in anything. O, appear and draw near running, for your prey
+never escapes. You are now come to remove the intruder. Ha! You have
+settled a very small part of it far off there at the end of the earth.
+
+Listen! On Wa[']hal[)a] you repose. O White Dog. Oh, now you have
+swiftly drawn near to hearken. O great ada[']w[)e]h[)i], you never
+fail in anything. Oh, appear and draw near running, for your prey
+never escapes. You are now come to remove the intruder. Ha! You have
+settled a very small part of it far off there at the end of the earth.
+
+Listen! On Wa[']hal[)a], you repose, O White Terrapin. O, now you have
+swiftly drawn near to hearken. O great ada[']w[)e]h[)i], you never
+fail in anything. Ha! It is for you to loosen its hold on the bone.
+Belief is accomplished.
+
+(Prescription.)--Lay a terrapin shell upon (the spot) and keep it
+there while the five kinds (of spirits) listen. On finishing, then
+blow once. Repeat four times, beginning each time from the start. On
+finishing the fourth time, then blow four times. Have two white beads
+lying in the shell, together with a little of the medicine. Don't
+interfere with it, 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 hands. And this is the medicine: What is called
+Yâ[']na-Uts[)e][']sta ("bear's bed," the Aspidium acrostichoides or
+Christmas fern); and the other is called Kâ[']ga-Asgû['][n]tag[)i]
+("crow's shin," the Adianthum pedatum or Maidenhair fern); and the
+other is the common Egû['][n]l[)i] (another fern); and the other
+is the Little Soft (-leaved) Egû['][n]l[)i] (Osmunda Cinnamonea
+or cinnamon fern), which grows in the rocks and resembles
+Yâna-Uts[)e][']sta and is a small and soft (-leaved) Egû['][n]l[)i].
+Another has brown roots and another has black roots. The roots of all
+should be (used).
+
+Begin doctoring early in the morning; let the second (application) be
+while the sun is still near the horizon; the third when it has risen
+to a considerable height (10 a.m.); the fourth when it is above at
+noon. This is sufficient. (The doctor) must not eat, and the patient
+also must be fasting.
+
+[Footnote 10: _Ada[']w[)e]h[)i]_ is a word used to designate one
+supposed to have supernatural powers, and is applied alike to human
+beings and to the spirits invoked in the formulas. Some of the
+mythic heroes famous for their magic deeds are spoken of as
+_ada[']w[)e]h[)i]_ (plural _anida[']w[)e]h[)i]_ or _anida[']we_),
+but in its application to mortals the term is used only of the
+very greatest shamans. None of those now belonging to the band
+are considered worthy of being thus called, although the term was
+sometimes applied to one, Usaw[)i], who died some years ago. In
+speaking of himself as an ada[']w[)e]h[)i], as occurs in some of the
+formulas, the shaman arrogates to himself the same powers that belong
+to the gods. Our nearest equivalent is the word magician, but this
+falls far short of the idea conveyed by the Cherokee word. In the
+bible translation the word is used as the equivalent of angel or
+spirit.]
+
+
+_Explanation._
+
+As this formula is taken from the manuscript of Gahuni, who died
+nearly thirty years ago, no definite statement of the theory of the
+disease, or its treatment, can be given, beyond what is contained in
+the formula itself, which, fortunately, is particularly explicit;
+most doctors contenting themselves with giving only the words of the
+prayer, without noting the ceremonies or even the medicine used. There
+are various theories as to the cause of each disease, the most common
+idea in regard to rheumatism being that it is caused by the spirits of
+the slain animals, generally the deer, thirsting for vengeance on the
+hunter, as has been already explained in the myth of the origin of
+disease and medicine.
+
+The measuring-worm (Catharis) is also held to cause rheumatism, from
+the resemblance of its motions to those of a rheumatic patient, and
+the name of the worm _wahh[)i]l[)i][']_ is frequently applied also to
+the disease.
+
+There are formulas to propitiate the slain animals, but these are a
+part of the hunting code and can only be noticed here, although it may
+be mentioned in passing that the hunter, when about to return to the
+settlement, builds a fire in the path behind him, in order that the
+deer chief may not be able to follow him to his home.
+
+The disease, figuratively called the intruder (ulsgéta), is regarded
+as a living being, and the verbs used in speaking of it show that it
+is considered to be long, like a snake or fish. It is brought by the
+deer chief and put into the body, generally the limbs, of the hunter,
+who at once begins to suffer intense pain. It can be driven out only
+by some more powerful animal spirit which is the natural enemy of the
+deer, usually the dog or the Wolf. These animal gods live up above
+beyond the seventh heaven and are the great prototypes of which the
+earthly animals are only diminutive copies. They are commonly located
+at the four cardinal points, each of which has a peculiar formulistic
+name and a special color which applies to everything in the same
+connection. Thus the east, north, west, and south are respectively the
+Sun Land, the Frigid Land, the Darkening Land, and W[)a][']hal[)a]['],
+while their respective mythologic colors are Red, Blue, Black, and
+White. Wáhal[)a] is said to be a mountain far to the south. The white
+or red spirits are generally invoked for peace, health, and other
+blessings, the red alone for the success of an undertaking, the blue
+spirits to defeat the schemes of an enemy or bring down troubles upon
+him, and the black to compass his death. The white and red spirits
+are regarded as the most powerful, and one of these two is generally
+called upon to accomplish the final result.
+
+In this case the doctor first invokes the Red Dog in the Sun Land,
+calling him a great adáwehi, to whom nothing is impossible and who
+never fails to accomplish his purpose. He is addressed as if out of
+sight in the distance and is implored to appear running swiftly to the
+help of the sick man. 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 earth. In the second, third, and fourth paragraphs the
+Blue Dog of the Frigid Land, the Black Dog of the Darkening Land, and
+the White Dog of Wáhal[)a] are successively invoked in the same terms
+and each bears away a portion of the disease and disposes of it in
+the same way. Finally, in the fifth paragraph, the White Terrapin of
+Wáh[)a]l[)a] is invoked. He bears off the remainder of the disease and
+the doctor declares that relief is accomplished. The connection of the
+terrapin in this formula is not evident, beyond the fact that he is
+regarded as having great influence in disease, 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 recited.
+
+The formulas generally consist of four paragraphs, corresponding to
+four steps in the medical ceremony. In this case there are five, the
+last being addressed to the terrapin instead of to a dog. The prayers
+are recited in an undertone hardly audible at the distance of a few
+feet, with the exception of the frequent _ha_, which seems to be used
+as an interjection to attract attention and is always uttered in a
+louder tone. The beads--which are here white, symbolic of relief--are
+of common use in connection with these formulas, and are held between
+the thumb and finger, placed upon a cloth on the ground, or, as in
+this case, put into a terrapin shell along with a small portion of the
+medicine. According to directions, the shell has no other part in the
+ceremony.
+
+The blowing is also a regular part of the treatment, the doctor either
+holding the medicine in his mouth and blowing it upon the patient, or,
+as it seems to be the case here, applying the medicine by rubbing,
+and blowing his breath upon the spot afterwards. In some formulas the
+simple blowing of the breath constitutes the whole application. In
+this instance the doctor probably rubs the medicine upon the affected
+part while reciting the first paragraph in a whisper, after which he
+blows once upon the spot. The other paragraphs are recited in the
+same manner, blowing once after each. In this way the whole formula
+is repeated four times, with four blows at the end of the final
+repetition. The directions imply that the doctor blows only at the end
+of the whole formula, but this is not in accord with the regular mode
+of procedure and seems to be a mistake.
+
+The medicine consists of a warm decoction of the roots of four
+varieties of fern, rubbed on with the hand. The awkward description
+of the species shows how limited is the Indian's power of botanic
+classification. The application is repeated four times during the same
+morning, beginning just at daybreak and ending at noon. Four is the
+sacred number running through every detail of these formulas, there
+being commonly four spirits invoked in four paragraphs, four blowings
+with four final blows, four herbs in the decoction, four applications,
+and frequently four days' gaktu[n][']ta or tabu. In this case no tabu
+is specified beyond the fact that both doctor and patient must be
+fasting. The tabu generally extends to salt or lye, hot food and
+women, while in rheumatism some doctors forbid the patient to eat the
+foot or leg of any animal, the reason given being that the limbs are
+generally the seat of the disease. For a similar reason the patient is
+also forbidden to eat or even to touch a squirrel, a buffalo, a cat,
+or any animal which "humps" itself. In the same way a scrofulous
+patient must not eat turkey, as that bird seems to have a scrofulous
+eruption on its head, while ball players must abstain from eating
+frogs, because the bones of that animal are brittle and easily broken.
+
+HI[)A]`-NÛ['] NASGWÛ['] DIDÛ[n]L[)E][']SK[)I] AD[)A]NÛ['][n]WÂT[)I].
+
+  Asga[']ya yûkanû['][n]w[)i]
+  _Ag[)e][']`ya Giagage['][)i]_ at[)a]t[)i]['];
+  ag[)e][']`ya-nû yûkanû['][n]w[)i]
+  _Asga[']ya Gigage['][)i]_ at[)a]t[)i]['].
+
+Yû! Hig[)e][']`ya Gigage['][)i] tsûdante[']lûh[)i] gese['][)i].
+Ulsge[']ta hi[']tsanu[']y'tani[']le[)i][']. Ha-Nû[n]dâgû['][n]y[)i]
+nûnta[']tsûd[)a]lenû[']h[)i] gese['][)i]. Gasgilâ['] gigage['][)i]
+tsusdi[']ga tetsad[)i][']il[)e]['] detsala[']sidit[)e]-g[)e]['][)i].
+Hanâ[']gwa us[)i]nuli[']yu detsaldisi[']yû[)i].
+
+Uts[)i](n[)a]['])wa nu[']tatanû['][n]ta. Usû[']hita nutanû[']na.
+Uts[)i]n[)a][']wa-gwû nigû[n]tisge[']st[)i].
+
+(Degâ[']sisisgû['][n][)i])--Hi[)a]-gwû['] nigaû['] kanâhe[']ta.
+Nû[']`kiba nagû[']nkw'tisga['] dagû['][n]stiskû['][)i].
+Sâ[']gwa nû[n]skwû[']ta gûnstû['][n][)i] agûnstagi[']s-kâ[)i]
+hû[n]tsatasgâ['][)i] nû[']`kine-`nû û[n]skwû[']ta nû[']`k[)i]
+nû[n]tsâtasgâ['][)i]. Hi[)a]-`nû['] nû['][n]wât[)i]: Egû['][n]l[)i],
+Yâ[']na-`nû Uts[)e]sdâ[']g[)i], (U)wa[']sgil[)i] ts[)i]g[)i][']
+Egû['][n]l[)i], t[)a][']l[)i] tsinu[']dal[)e][']ha, Kâ[']ga-`nû
+Asgû['][n]tag[)e] tsiû[n]nâ[']sehâ['][)i], Da[']y[)i]-`nû Uwâ[']y[)i]
+tsiû[n]nâ[']sehâ['][)i]. Su[']tal[)i] iyutale[']g[)i] unaste[']tsa
+agâ[']t[)i], uga[']nawû`nû['] dagûnsta[']`tisgâ['][)i] nû['][n]wât[)i]
+asû[n]ga`la['][)i]. Usû[']h[)i] adanû['][n]wât[)i], nu[']`k[)i]
+tsusû[']hita dulsi[']nisû['][n] adanû['][n]wâti. [)A]`nawa[']gi-`nû
+dilasula[']g[)i] gesû['][n][)i] ûl[)e]['] ts[)i]kani[']kaga['][)i]
+gûw'sdi[']-gwû utsawa[']ta [)a]`nawa[']-gwû-nû['].
+
+Hi[)a]-nû['] gaktû['][n]ta gûlkwâ[']g[)i] tsusû[']hita.
+Gû['][n]w[)a]dana[']datlahist[)i]['] nige[']sû[n]na--Salâ[']l[)i],
+gi[']`li-`nû, w[)e][']sa-`nû, [)a][']tatsû-nû['], a[']m[)a]-`nû['],
+anig[)e][']`ya-nû. Uda`l[)i]['] ya[']kanû[n]wi[']ya nû[']`kiha
+tsusû[']hita un[)a]dan[)a][']lâtsi[']-tast[)i] nige[']sû[n]na.
+Gasgilâ[']gi-`nû uw[)a][']su[n]-gwû['] u[']sk[)i]ladi[']st[)i]
+uw[)a][']sû nû[']`k[)i] tsusû[']hit[)a][']. Disâ[']i-`nû dega[']sgilâ
+û['][n]tsa nû`n[)a]['] uwa[']`t[)i] yigesû[)i] nû[']`k[)i]
+tsusû[']hita.
+
+
+_Translation._
+
+AND THIS ALSO IS FOR TREATING THE CRIPPLER.
+
+Yû! O Red Woman, you have caused it. You have put the intruder under
+him. Ha! now you have come from the Sun Land. You have brought the
+small red seats, with your feet resting upon them. Ha! now they have
+swiftly moved away from you. Relief is accomplished. Let it not be for
+one night alone. Let the relief come at once.
+
+(Prescription)--(_corner note at top_.) If treating a man one must say
+_Red Woman_, and if treating a woman one must say _Red Man_.
+
+This is just all of the prayer. Repeat it four times while laying on
+the hands. After saying it over once, with the hands on (the body
+of the patient), take off the hands and blow once, and at the fourth
+repetition blow four times. And this is the medicine. Egû['][n]l[)i]
+(a species of fern). Yâ[']-na-Uts[)e][']sta ("bear's bed," the
+Aspidium acrostichoides or Christmas fern), _two_ varieties of
+the soft-(leaved) Egû['][n]l[)i] (one, the small variety, is the
+Cinnamon fern, Osmunda cinnamonea), and what is called Kâ[']ga
+Asgû['][n]tag[)e] ("crow's shin," the Adiantum pedatum or Maidenhair
+fern) and what is called Da[']y[)i]-Uwâ[']y[)i] ("beaver's paw"--not
+identified). Boil the roots of the six varieties together and apply
+the hands warm with the medicine upon them. Doctor in the evening.
+Doctor four consecutive nights. (The pay) is cloth and moccasins; or,
+if one does not have them, just a little dressed deerskin and some
+cloth.
+
+And this is the tabu for seven nights. One must not touch a squirrel,
+a dog, a cat, the mountain trout, or women. If one is treating a
+married man they (_sic_) must not touch his wife for four nights. And
+he must sit on a seat by himself for four nights, and must not sit on
+the other seats for four nights.
+
+
+_Explanation._
+
+The treatment and medicine in this formula are nearly the same as in
+that just given, which is also for rheumatism, both being written
+by Gahuni. The prayer differs in several respects from any other
+obtained, but as the doctor has been dead for years it is impossible
+to give a full explanation of all the points. This is probably the
+only formula in the collection in which the spirit invoked is the "Red
+Woman," but, as explained in the corner note at the top, this is only
+the form used instead of "Red Man," when the patient is a man. The Red
+Man, who is considered perhaps the most powerful god in the Cherokee
+pantheon, is in some way connected with the thunder, and is invoked
+in a large number of formulas. The change in the formula, according
+to the sex of the patient, brings to mind a belief in Irish folk
+medicine, that in applying certain remedies the doctor and patient
+must be of opposite sexes. The Red Man lives in the east, in
+accordance with the regular mythologic color theory, as already
+explained. The seats also are red, and the form of the verb indicates
+that the Red Woman is either standing upon them (plural) or sitting
+with her feet resting upon the rounds. These seats or chairs are
+frequently mentioned in the formulas, and always correspond in color
+with the spirit invoked. It is not clear why the Red Woman is held
+responsible for the disease, which is generally attributed to the
+revengeful efforts of the game, as already explained. In agreement
+with the regular form, the disease is said to be put under (not into)
+the patient. 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 away. The verb implies that the seats move by
+their own volition. Immediately afterward it is declared that relief
+is accomplished. The expression "usû[']hita nutanû[']na" occurs
+frequently in these formulas, and may mean either "let it not be for
+one night alone," or "let it not stay a single night," according to
+the context.
+
+The directions specify not only the medicine and the treatment, but
+also the doctor's fee. From the form of the verb the tabu, except as
+regards the seat to be used by the sick person, seems to apply to
+both doctor and patient. It is not evident why the mountain trout
+is prohibited, but the dog, squirrel, and cat are tabued, as already
+explained, from the fact that these animals frequently assume
+positions resembling the cramped attitude common to persons afflicted
+by rheumatism. The cat is considered especially uncanny, as coming
+from the whites. Seven, as well as four, is a sacred number with the
+tribe, being also the number of their gentes. It will be noted that
+time is counted by nights instead of by days.
+
+
+HIÂ['] I[']NATÛ YUNISKÛ[']LTSA ADANÛ[']NWÂT[)I].
+
+  1. _Dûnu[']wa_, dûnu[']wa, dûnu[']wa, dûnu[']wa, dûnu[']wa,
+          dûnu[']wa (_song_).
+    Sg[)e]! Ha-Walâ[']s[)i]-gwû tsû[n]lû['][n]tani[']ga.
+  2. _Dayuha_, dayuha, dayuha, dayuha dayuha (_song_).
+    Sg[)e]! Ha-_Usug[)i]_-gwû tsû[n]-lû[n][']-tani[']ga.
+
+(Degâ[']sisisgû['][n][)i]).--Kanâgi[']ta nâyâ[']ga hi[)a][']
+dilentisg[']û[n][)i]. T[)a][']l[)i] igû[']nkw'ta`t[)i],
+ûl[)e]['] talin[)e]['] tsutanû['][n]na nasgwû['] tâ[']l[)i]
+igû[']nkw'ta`t[)i][']. Tsâ[']la aganû['][n]lieskâ[)i]['] tsâ[']la
+yikani[']gû[n]gû[']â[)i]['] watsi[']la-gwû ganû[n]li[']y[)e]t[)i]
+uniskûl`tsû['][n][)i]. Nû[']`k[)i] nagade[']stisgâ[)i][']
+aganû[n]li[']esgû[n][)i]. Akskû[']n[)i] gadest[']a`t[)i], nûû`k[)i]
+nagade['] sta hû[n]tsatasgâ['][)i]. Hi[)a]-`nû['] i[']natû
+akti[']s[)i] udestâ['][)i] yigû[']n`ka, naski-`nû[']
+tsagadû[']l[)a]gisgâ['][)i] iyu[']st[)i] gatgû['][n][)i].
+
+
+_Translation._
+
+THIS IS TO TREAT THEM IF THEY ARE BITTEN BY A SNAKE.
+
+  1. Dûnu[']wa, dûnu[']wa, dûnu[']wa, dûnu[']wa, dûnu[']wa, dûnu[']wa.
+    Listen! Ha! It is only a common frog which has passed by and put
+          it (the intruder) into you.
+  2. Dayuha, dayuha, dayuha, dayuha, dayuha.
+    Listen! Ha! It is only an _Usu[']`g[)i]_ which has passed by and
+          put it into you.
+
+(Prescription.)--Now this at the beginning is a song. One should say
+it twice and also say the second line twice. Rub tobacco (juice) on
+the bite for some time, or if there be no tobacco just rub on saliva
+once. In rubbing it on, one must go around four times. Go around
+toward the left and blow four times in a circle. This is because in
+lying down the snake always coils to the right and this is just the
+same (_lit._ "means like") as uncoiling it.
+
+
+_Explanation._
+
+This is also from the manuscript book of Gahuni, deceased, so that no
+explanation could be obtained from the writer. The formula consists of
+a song of two verses, each followed by a short recitation. The whole
+is repeated, according to the directions, so as to make four verses
+or songs; four, as already stated, being the sacred number running
+through most of these formulas. Four blowings and four circuits in the
+rubbing are also specified. The words used in the songs are sometimes
+composed of unmeaning syllables, but in this case dûnuwa and dayuha
+seem to have a meaning, although neither the interpreter nor the
+shaman consulted could explain them, which may be because the words
+have become altered in the song, as frequently happens. Dûnu[']wa
+appears to be an old verb, meaning "it has penetrated," probably
+referring to the tooth of the reptile. These medicine songs are
+always sung in a low plaintive tone, somewhat resembling a lullaby.
+Usu[']`g[)i] also is without explanation, but is probably the name of
+some small reptile or batrachian.
+
+As in this case the cause of the trouble is evident, the Indians have
+no theory to account for it. It may be remarked, however, that when
+one dreams of being bitten, the same treatment and ceremonies must
+be used as for the actual bite; otherwise, although perhaps years
+afterward, a similar inflammation will appear on the spot indicated
+in the dream, and will be followed by the same fatal consequences. The
+rattlesnake is regarded as a supernatural being or ada[']wehi, whose
+favor must be propitiated, and great pains are taken not to offend
+him. In consonance with this idea it is never said among the people
+that a person has been bitten by a snake, but that he has been
+"scratched by a brier." In the same way, when an eagle has been shot
+for a ceremonial dance, it is announced that "a snowbird has been
+killed," the purpose being to deceive the rattlesnake or eagle spirits
+which might be listening.
+
+The assertion that it is "only a common frog" or "only an
+Usu[']`g[)i]" brings out another characteristic idea of these
+formulas. Whenever the ailment is of a serious character, or,
+according to the Indian theory, whenever it is due to the influence
+of some powerful disease spirit the doctor always endeavors to throw
+contempt upon the intruder, and convince it of his own superior power
+by asserting the sickness to be the work of some inferior being,
+just as a white physician might encourage a patient far gone with
+consumption by telling him that the illness was only a slight cold.
+Sometimes there is a regular scale of depreciation, the doctor first
+ascribing the disease to a rabbit or groundhog or some other weak
+animal, then in succeeding paragraphs mentioning other still less
+important animals and finally declaring it to be the work of a mouse,
+a small fish, or some other insignificant creature. In this instance
+an ailment caused by the rattlesnake, the most dreaded of the animal
+spirits, is ascribed to a frog, one of the least importance.
+
+In applying the remedy the song is probably sung while rubbing the
+tobacco juice around the wound. Then the short recitation is repeated
+and the doctor blows four times in a circle about the spot. The whole
+ceremony is repeated four times. The curious directions for uncoiling
+the snake have parallels in European folk medicine.
+
+
+GÛ[n]W[)A]NI[']GISTÂ['][)I] ADANU['][n]WÂT[)I].
+
+Sg[)e]! Ha-tsida[']w[)e]iyu, gahus[']t[)i] aginúl`t[)i]
+nige[']sû[n]na. Gû[n]gw[)a]dag[']anad`diyû['] tsida[']w[)e]i[']yu.
+Ha-W[)a]huhu[']-gwû hitagu[']sgastan[)e]`h[)e][)i]. Ha-nâ[']gwa
+h[)u]`kikahû[n]û['] ha-dus[)u][']`gah[)i] digesû['][n][)i],
+iyû['][n]ta wû[n]`kidâ[']h[)i]stani[']ga.
+
+Sg[)e]! Ha-tsida[']w[)e]i[']yu, gahu[']st[)i] aginu[']l`t[)i]
+nige[']sû[n]na. Gû[n]gw[)a]daga[']nad'diyû['] tsida[']w[)e]i[']yu.
+Ha-Uguku[']-gwû hitagu[']sgastan[)e][']he[)i]['] udâhi[']yu
+tag[']u[']sgastan[)e][']h[)e][)i][']. Ha-na[']gwadi[']na
+hû[n]kikahû[n]nû[']. Ha-nânâ[']h[)i] diges[)u]['][n][)i] iyû['][n]ta
+wû[n]`kidâ[']h[)i]stani[']ga.
+
+Sg[)e]! Ha-tsida[']w[)e]i[']yu, gahu[']st[)i] aginu[']l`t[)i]
+nige[']sû[n]na. Gû[n]gw[)a]daga[']nad'diyû['] tsida[']w[)e]i[']yu.
+Ha-Tsistu-gwû hitagu[']sgastan[)e][']he['][)i]udâhi[']yu
+tag[']usgastan[)e][']h[)e][)i][']. Ha-nâ[']gwadi[']na
+hû['][n]kikahû['][n]nû. Ha-sunû[n]da[']s[)i] iyû['][n]ta
+kane[']skawâ[']dih[)i] digesû['][n][)i], wû[n]`kidâ[']h[)i]stani[']ga.
+
+Sg[)e]! Ha-tsida[']w[)e]i[']yu, gahu[']st[)i] aginu[']l`t[)i]
+nige[']sû[n]na. Gû[n]gw[)a]daga[']nad'di[']yû tsida[']w[)e]i[']yu.
+Ha-De[']tsata[']-gwû (hi)tagu[']sgastan[)e][']h[)e][)i] udâhi[']yu
+tagu[']sgastan[)e][']h[)e][)i]. Ha-nâ[']gwadi[']na
+hû[n]kikahû['][n]a. Ha-udâ[']tale[']ta digesû['][n][)i], iyû['][n]ta
+wû[n]`kidâ[']h[)i]stani[']ga.
+
+(Degâ[']sisisgû['][n][)i])--Hi[)a][']-sk[)i]n[)i]['] unsdi[']ya
+d[)i]kanû['][n]wât[)i] tsa`natsa[']yihâ['][)i] tsaniska[']iha['][)i];
+gû[n]wani[']gista['][)i] hi[']anûd[)i][']sga[)i]['].
+[)A]m[)a]['] dûtsati[']st[)i]sgâ['][)i] nû[']`k[)i] tsusû[']hita
+d[)i]kanû['][n]wât[)i] Ulsinide[']na dakanû['][n]wisgâ['][)i].
+[)U]['][n]tsa iyû['][n]ta witunini[']dast[)i] yigesâ['][)i].
+
+
+_Translation._
+
+TO TREAT THEM WHEN SOMETHING IS CAUSING SOMETHING TO EAT THEM.
+
+Listen! Ha! I am a great ada[']wehi, I never fail in anything. I
+surpass all others--I am a great ada[']wehi. Ha! It is a mere screech
+owl that has frightened him. Ha! now I have put it away in the laurel
+thickets. There I compel it to remain.
+
+Listen! Ha! I am a great ada[']wehi, I never fail in anything. I
+surpass all others--I am a great ada[']wehi. Ha! It is a mere hooting
+owl that has frightened him. Undoubtedly that has frightened him. Ha!
+At once I have put it away in the spruce thickets. Ha! There I compel
+it to remain.
+
+Listen! Ha! I am a great ada[']wehi, I never fail in anything. I
+surpass all others--I am a great ada[']wehi. Ha! It is only a rabbit
+that has frightened him. Undoubtedly that has frightened him. Ha!
+Instantly I have put it away on the mountain ridge. Ha! There in the
+broom sage I compel it to remain.
+
+Listen! Ha! I am a great ada[']wehi, I never fail in anything. I
+surpass all others--I am a great ada[']wehi. Ha! It is only a mountain
+sprite that has frightened him. Undoubtedly that has frightened him.
+Ha! Instantly I have put it away on the bluff. Ha! There I compel it
+to remain.
+
+(Prescription)--Now this is to treat infants if they are affected by
+crying and nervous fright. (Then) it is said that something is causing
+something to eat them. To treat them one may blow water on them for
+four nights. Doctor them just before dark. Be sure not to carry them
+about outside the house.
+
+
+_Explanation._
+
+The Cherokee name for this disease is Gu[n]wani[']gistâ[)i]['], which
+signifies that "something is causing something to eat," or gnaw the
+vitals of the patient. The disease attacks only infants of tender age
+and the symptoms are nervousness and troubled sleep, from which the
+child wakes suddenly crying as if frightened. The civilized doctor
+would regard these as symptoms of the presence of worms, but although
+the Cherokee name might seem to indicate the same belief, the real
+theory is very different.
+
+Cherokee mothers sometimes hush crying children, 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 them. This quiets the child for the time and
+is so far successful, but the animals, or the De[']tsata, take offense
+at being spoken of in this way, and visit their displeasure upon the
+_children born to the mother afterward_. This they do by sending an
+animal into the body of the child to gnaw its vitals. The disease
+is very common and there are several specialists who devote their
+attention to it, using various formulas and prescriptions. It is also
+called [)a]tawi[']n[)e]h[)i], signifying that it is caused by the
+"dwellers in the forest," i.e., the wild game and birds, and some
+doctors declare that it is caused by the revengeful comrades of the
+animals, especially birds, killed by the father of the child, the
+animals tracking the slayer to his home by the blood drops on the
+leaves. The next formula will throw more light upon this theory.
+
+In this formula the doctor, who is certainly not overburdened with
+modesty, starts out by asserting that he is a great ada[']wehi, who
+never fails and who surpasses all others. He then declares that the
+disease is caused by a mere screech owl, which he at once banishes
+to the laurel thicket. In the succeeding paragraphs he reiterates his
+former boasting, but asserts in turn that the trouble is caused by a
+mere hooting owl, a rabbit, or even by the De[']tsata, whose greatest
+exploit is hiding the arrows of the boys, for which the youthful
+hunters do not hesitate to rate him soundly. These various
+mischief-makers the doctor banishes to their proper haunts, the
+hooting owl to the spruce thicket, the rabbit to the broom sage on the
+mountain side, and the De[']tsata to the bluffs along the river bank.
+
+Some doctors use herb decoctions, which are blown upon the body of the
+child, but in this formula the only remedy prescribed is water, which
+must be blown upon the body of the little sufferer just before dark
+for four nights. The regular method is to blow once each at the end of
+the first, second, and third paragraphs and four times at the end of
+the fourth or last. In diseases of this kind, which are not supposed
+to be of a local character, the doctor blows first upon the back of
+the head, then upon the left shoulder, next upon the right shoulder,
+and finally upon the breast, the patient being generally sitting, or
+propped up in bed, facing the east. The child must not be taken out
+of doors during the four days, because should a bird chance to fly
+overhead so that its shadow would fall upon the infant, it would _fan
+the disease back_ into the body of the little one.
+
+
+GÛ[n]WANI[']GISTÛ['][n][)I] DITANÛ[n]WÂTI[']Y[)I]
+
+Yû! Sg[)e]! Us[)i]nu[']l[)i] hatû['][n]gani[']ga, Giya[']giya[']
+Sa`ka[']n[)i], ew'satâ[']g[)i] tsûl`da[']hist[)i]. Us[)i]nu[']l[)i]
+hatlasi[']ga. Tsis[']kwa-gwû['] ulsge[']ta uwu[']tlani`l[)e][)i]['].
+Us[)i]nuli[']yu atsahilu[']g[)i]si[']ga. Uts[)i]n[)a][']wa
+nu[']tatanû['][n]ta. Yû!
+
+Yû! Sg[)e]! Us[)i]nu[']l[)i] hatû['][n]gani[']ga, Diga[']tisk[)i]
+Wâtige['][)i], galû['][n]lat[)i] iyû['][n]ta ditsûl`dâ[']hist[)i].
+Ha-nâ[']gwa us[)i]nu[']l[)i] hatlasi[']ga. Tsi[']skwa-gwû
+d[)i]tu[']nila[']w'itsû[']h[)i] higese['][)i]. Us[)i]nûl[)i]
+k[)e]`tati[']gû`lahi[']ga. Uts[)i]n[)a][']wa adû[n]ni[']ga. Yû!
+
+
+_Translation._
+
+TO TREAT GÛ[n]WANI[']GISTÛ['][n][)I]--(SECOND).
+
+Yû! Listen! Quickly you have drawn near to hearken, O Blue
+Sparrow-Hawk; in the spreading tree tops you are at rest. Quickly you
+have come down. The intruder is only a bird which has overshadowed
+him. Swiftly you have swooped down upon it. Relief is accomplished.
+Yû!
+
+Yû! Listen! Quickly you have drawn near to hearken, O Brown
+Rabbit-Hawk; you are at rest there above. Ha! Swiftly now you have
+come down. It is only the birds which have come together for
+a council. Quickly you have come and scattered them. Relief is
+accomplished. Yû!
+
+
+_Explanation._
+
+This formula, also for Gû[n]wani[']gistû['][n][)i] or
+Atawin[)e][']h[)i], was obtained from A`wan[']ita (Young Deer), who
+wrote down only the prayer and explained the treatment orally. He
+coincides in the opinion that this disease in children is caused
+by the birds, but says that it originates from the shadow of a bird
+flying overhead having fallen upon the pregnant mother. He says
+further that the disease is easily recognized in children, but that it
+sometimes does not develop until the child has attained maturity, when
+it is more difficult to discern the cause of the trouble, although in
+the latter case dark circles around the eyes are unfailing symptoms.
+
+The prayer--like several others from the same source--seems
+incomplete, and judging from analogy is evidently incorrect in some
+respects, but yet exemplifies the disease theory in a striking manner.
+The disease is declared to have been caused by the birds, it being
+asserted in the first paragraph that a bird has cast its shadow
+upon the sufferer, while in the second it is declared that they
+have gathered in council (in his body). This latter is a favorite
+expression in these formulas to indicate the great number of the
+disease animals. 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 body. The disease animal,
+being a bird or birds, must be dislodged by something which preys upon
+birds, and accordingly the Blue Sparrow-Hawk from the tree tops and
+the Brown Rabbit-Hawk (Diga[']tisk[)i]--"One who snatches up"), from
+above are invoked to drive out the intruders. The former is then said
+to have swooped down upon them as a hawk darts upon its prey, while
+the latter is declared to have scattered the birds which were
+holding a council. This being done, relief is accomplished. Yû! is
+a meaningless interjection frequently used to introduce or close
+paragraphs or songs.
+
+The medicine used is a warm decoction of the bark of Kûnstû[']ts[)i]
+(Sassafras--Sassafras officinale), Kanû[n]si[']ta (Flowering
+Dogwood--Cornus florida), Udâ[']lana (Service tree--Amelanchier
+Canadensis), and Uni[']kwa (Black Gum--Nyssa multiflora), with the
+roots of two species (large and small) of Da[']yakal[)i][']sk[)i]
+(Wild Rose--Rosa lucida). The bark in every case is taken from the
+east side of the tree, and the roots selected are also generally, if
+not always, those growing toward the east. In this case the roots and
+barks are not bruised, but are simply steeped in warm water for
+four days. The child is then stripped and bathed all over with the
+decoction morning and night for four days, no formula being used
+during the bathing. It is then made to hold up its hands in front of
+its face with the palms turned out toward the doctor, who takes some
+of the medicine in his mouth and repeats the prayer mentally, blowing
+the medicine upon the head and hands of the patient at the final _Yû!_
+of each paragraph. It is probable that the prayer originally consisted
+of four paragraphs, or else that these two paragraphs were repeated.
+The child drinks a little of the medicine at the end of each
+treatment.
+
+The use of salt is prohibited during the four days of the treatment,
+the word (am[)a][']) being understood to include lye, which enters
+largely into Cherokee food preparations. No chicken or other feathered
+animal is allowed to enter the house during the same period, for
+obvious reasons, and strangers are excluded for reasons already
+explained.
+
+
+HIA['] DU[']NIYUKWATISGÛ['][n]Í KANA[']HÈHÛ.
+
+Sg[)e]! Nû[n]dâgû['][n]y[)i] tsûl`dâ[']hist[)i], Kanani[']sk[)i]
+Gigage. Us[)i]nu[']l[)i] nû['][n]nâ gi[']gage h[)i]nû[n]ni[']ga.
+Hida[']w[)e]hi-gâgû['], ast[)i]['] digi[']gage us[)i]nû[']l[)i]
+deh[)i]kssa[']û[n]tani[']ga. Ulsge[']ta kane[']ge kayu[']`ga
+gesû['][n], tsgâ[']ya-gwû higese['][)i]. Eh[)i]st[)i][']
+hituwa[']saniy'te[)i][']. Us[)i]nu[']l[)i] ast[)i]['] digi[']gage
+dehada[']û[n]tani[']ga, adi[']na tsûlstai-yû[']`ti-gwû higese['][)i].
+Nâ[']gwa gânagi[']ta da[']tsatane[']l[)i]. Uts[)i]n[)a][']wa
+nu[']tatanû['][n]ta nû[n]tûneli[']ga. Yû!
+
+H[)i]gayû['][n]l[)i] Tsûne[']ga hatû['][n]gani[']ga.
+"A[']ya-gâgû['] gatû['][n]gisge[']st[)i] tsûngili[']s[)i]
+deagwûlstaw[)i][']stitege[']st[)i]," tsadûnû[']h[)i]. Na[']ski-gâgû[']
+itsa[']wesû[']h[)i] nâ[']gwa us[)i]nu[']l[)i] hatu['][n]gani[']ga.
+Uts[)i]n[)a][']wa nútatanû[']ta nû[n]tû[']neli[']ga. Yû!
+
+Sg[)e]! Uhyû[n]tlâ[']y[)i] tsûl`dâ[']histi Kanani[']sk[)i]
+Sa`ka[']n[)i]. Us[)i]nu[']l[)i] nû['][n]nâ sa`ka[']n[)i]
+h[)i]nû[n]ni[']ga. Hida[']w[)e]hi-gâgû['], ast[)i][']
+(di)sa`ka[']n[)i] us[)i]nu[']l[)i] deh[)i]ksa[']û[n]tani[']ga.
+Ulsge[']ta kane[']ge kayu[']`ga gesû['][n], tsgâ[']ya-gwû
+higese['][)i]. Eh[)i]st[)i]['] hituwa[']saniy`te([)i][']).
+Us[)i]nu[']l[)i] ast[)i]['] disa`ka[']nige dehada[']û[n]taniga,
+adi[']na tsûlstai-yû[']`ti-gwû higese['][)i]. Nâ[']gwa tsgâ[']ya
+gûnagi[']ta tsûtûneli[']ga. Uts[)i]n[)a][']wa nu[']tatanû['][n]ta
+nû[n]tûneli[']ga. Yû!
+
+H[)i]gayû['][n]l[)i] Tsûne[']ga hatû[n]gani[']ga.
+"A[']ya-gâgû['] gatû['][n]gisge[']st[)i] tsûngili[']s[)i]
+deagwûlstaw[)i][']stitege[']st[)i]," tsadûnû[']h[)i]. Nas[']kigâgû[']
+itsawesû[']h[)i] nâ[']gwa us[)i]nu[']l[)i] hatû['][n]gani[']ga.
+Uts[)i]n[)a][']wa nutatanû['][n]ta nû[n]tûneli[']ga. Yû!
+
+Sg[)e]! Usûhi[']y[)i] tsûl`dâ[']hist[)i] Kanani[']sk[)i] Û['][n]nage.
+Us[)i]nu[']l[)i] nû['][n]nâ û['][n]nage h[)i]nû[n]ni[']ga.
+Hida[']w[)e]hi-gâgû['], ast[)i]['] digû['][n]nage us[)i]nu[']l[)i]
+deh[)i]ksa[']û[n]tani[']ga. Ulsge[']ta kane[']ge kayu[']`ga
+gesû['][n], tsgâ[']ya-gwû higese['][)i]. Eh[)i]st[)i][']
+hituwa[']saniy`te[)i][']. Us[)i]nu[']l[)i] ast[)i]['] digû['][n]nage
+dehada[']û[n]tani[']ga, adi[']na tsûlstai-yû[']`ti-gwû higese['][)i].
+Nâ[']gwa tsgâ[']ya gûnagi[']ta tsûtûneli[']ga. Uts[)i]n[)a][']wa
+nutatanû['][n]ta nû[n]tûneli[']ga. Yû!
+
+H[)i]gayû['][n]l[)i] Tsûne[']ga hatû[n]gani[']ga.
+"A[']ya-gâgû['] gatû['][n]gisge[']st[)i] tsûngili[']s[)i]
+deagwûlstaw[)i][']stitege[']st[)i]," tsadûnû[']h[)i]. Na[']skigâgû[']
+itsawesû[']h[)i] nâ[']gwa us[)i]nu[']l[)i] hatû['][n]gani[']ga.
+Uts[)i]n[)a][']wa nutatanû['][n]ta nû[n]tûneli[']ga. Yû!
+
+Sg[)e]! Galû['][n]lat[)i] tsûl`dâ[']hist[)i], Kanani[']sk[)i]
+Tsûne[']ga. Us[)i]nu[']l[)i] nû['][n]nâ une[']ga h[)i]nû[n]ni[']ga.
+Hida[']w[)e]hi-gâgû['], ast[)i]['] tsune[']ga us[)i]nu[']l[)i]
+deh[)i]ksa[']û[n] tani[']ga. Ulsge[']ta kane[']ge kayu[']`ga
+gesû['][n], tsgâ[']ya-gwû higese['][)i]. Eh[)i]st[)i][']
+hituwa[']s[)a]niy'te[)i][']. Us[)i]nu[']l[)i] ast[)i]['] tsune[']ga
+dehada[']û[n]tani[']ga, adi[']na tsûlstai-yû[']`ti-gwû higese['][)i].
+Nâ[']gwa tsgâ[']ya gûnagi[']ta tsûtûneli[']ga. Uts[)i]n[)a][']wa
+nu[']tatanû['][n]ta, nû[n]tûneli[']ga. Yû!
+
+H[)i]gayû['][n]l[)i] Tsûne[']ga hatû['][n]gani[']ga.
+"A[']ya-gâgû['] gatû['][n]gisge[']st[)i] tsûngili[']s[)i]
+deagwûlstaw[)i][']stitege[']st[)i]," tsadûnû[']h[)i]. Naski-gâgû[']
+itsawesû[']h[)i] nâ[']gwa us[)i]nu[']l[)i] hatû[n]gani[']ga.
+U[']ts[)i]na[']wa nutatanû['][n]ta nû[n]tûneli[']ga. Yû!
+
+(Degasi[']sisgû['][n][)i])--Hi[)a]['] duniyukwa[']tisgû['][n][)i]
+d[)i]kanû['][n]wât[)i] [)a]tanû['][n]sida[']h[)i] y[)i][']g[)i].
+Na[']sk[)i] digû[']nstan[)e][']`ti-gwû ûl[)e]['] ts[)i]tsâtû[']
+yie[']lisû. Nigû[n][']-gwû usû[']na [_for_ usûnda[']na?]
+gû['][n]tat[)i] nayâ[']ga nû['][n]wat[)i] unanû['][n]sk[)a]`la['][)i].
+Kane[']ska dalâ[']nige unaste[']tla ts[)i][']g[)i]. Se[']lu
+d[)i]gahû`nû[']h[)i] tsuni[']yah[)i]st[)i]['] nû[']`k[)i]
+tsusû[']hita, kanâhe[']na-`nû nask[)i]['] iga['][)i] udanû[']st[)i]
+hi[']g[)i] nayâ[']ga.
+
+
+_Translation._
+
+THIS TELLS ABOUT MOVING PAINS IN THE TEETH (NEURALGIA?).
+
+Listen! In the Sunland you repose, O Red Spider. Quickly you have
+brought and laid down the red path. O great ada[']wehi, quickly you
+have brought down the red threads from above. The intruder in the
+tooth has spoken and it is only a worm. The tormentor has wrapped
+itself around the root of the tooth. Quickly you have dropped down the
+red threads, for it is just what you eat. Now it is for you to pick it
+up. The relief has been caused to come. Yû!
+
+O Ancient White, you have drawn near to hearken, for you have said,
+"When I shall hear my grandchildren, I shall hold up their heads."
+Because you have said it, now therefore you have drawn near to listen.
+The relief has been caused to come. Yû!
+
+Listen! In the Frigid Land you repose, O Blue Spider. Quickly you have
+brought and laid down the blue path. O great ada[']wehi, quickly you
+have brought down the blue threads from above. The intruder in the
+tooth has spoken and it is only a worm. The tormentor has wrapped
+itself around the root of the tooth. Quickly you have dropped down the
+blue threads, for it is just what you eat. Now it is for you to pick
+it up. The relief has been caused to come. Yû!
+
+O Ancient White, you have drawn near to hearken, for you have said,
+"When I shall hear my grandchildren, I shall hold up their heads."
+Because you have said it, now therefore you have drawn near to listen.
+The relief has been caused to come. Yû!
+
+Listen! In the Darkening Land you repose, O Black Spider. Quickly you
+have brought and laid down the black path. O great ada[']wehi, quickly
+you have brought down the black threads from above. The intruder in
+the tooth has spoken and it is only a worm. The tormentor has wrapped
+itself around the root of the tooth. Quickly you have dropped down the
+black threads, for it is just what you eat. Now it is for you to pick
+it up. The relief has been caused to come. Yû!
+
+O Ancient White, you have drawn near to hearken, for you have said,
+"When I shall hear my grandchildren, I shall hold up their heads."
+Because you have said it, now therefore you have drawn near to listen.
+The relief has been caused to come. Yû!
+
+Listen! You repose on high, O White Spider. Quickly you have brought
+and laid down the white path. O great ada[']wehi, quickly you have
+brought down the white threads from above. The intruder in the tooth
+has spoken and it is only a worm. The tormentor has wrapped itself
+around the root of the tooth. Quickly you have dropped down the white
+threads, for it is just what you eat. Now it is for you to pick it up.
+The relief has been caused to come. Yû!
+
+O Ancient White, you have drawn near to hearken, for you have said,
+"When I shall hear my grandchildren, I shall hold up their heads."
+Because you have said it, now therefore you have drawn near to listen.
+The relief has been caused to come. Yû!
+
+(Prescription)--This is to treat them if there are pains moving about
+in the teeth. It is only (necessary) to lay on the hands, or to blow,
+if one should prefer. One may use any kind of a tube, but usually they
+have the medicine in the mouth. It is the Yellow-rooted Grass (kane[']
+ska dalâ[']nige unaste[']tla; not identified.) One must abstain four
+nights from cooked corn (hominy), and kanâhe[']na (fermented corn
+gruel) is especially forbidden during the same period.
+
+
+_Explanation._
+
+This formula is taken from the manuscript book of Gatigwanasti,
+now dead, and must therefore be explained from general analogy. The
+ailment is described as "pains moving about in the teeth"--that is,
+affecting several teeth simultaneously--and appears to be neuralgia.
+The disease spirit is called "the intruder" and "the tormentor" and
+is declared to be a mere worm (tsgâ[']ya), which has wrapped itself
+around the base of the tooth. This is the regular toothache theory.
+The doctor then calls upon the Red Spider of the Sunland to let down
+the red threads from above, along the red path, and to take up the
+intruder, which is just what the spider eats. The same prayer is
+addressed in turn to the Blue Spider in the north, the Black Spider in
+the west and the White Spider above (galû[n][']lati). It may be stated
+here that all these spirits are supposed to dwell above, but when no
+point of the compass is assigned, galû[n][']lati is understood to mean
+directly overhead, but far above everything of earth. The dweller in
+this overhead galû[n][']lati may be red, white, or brown in color. In
+this formula it is white, the ordinary color assigned spirits dwelling
+in the south. 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 mountain.
+
+Following each supplication to the spider is another addressed to the
+Ancient White, the formulistic name for fire. 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 ashes. In those
+formulas in which the hunter draws omens from the live coals it is
+frequently addressed as the Ancient Red.
+
+The directions are not explicit and must be interpreted from analogy.
+"Laying on the hands" refers to pressing the thumb against the jaw
+over the aching tooth, the hand having been previously warmed over
+the fire, this being a common method of treating toothache. The other
+method suggested is to blow upon the spot (tooth or outside of jaw?) a
+decoction of an herb described rather vaguely as "yellow-rooted grass"
+either through a tube or from the mouth of the operator. Igaw[)i]['],
+a toothache specialist, treats this ailment either by pressure
+with the warm thumb, or by blowing tobacco smoke from a pipe
+placed directly against the tooth. Hominy and fermented corn gruel
+(kanâhe[']na) are prohibited for the regular term of four nights, or,
+as we are accustomed to say, four days, and special emphasis is laid
+upon the gruel tabu.
+
+The prayer to the Spider is probably repeated while the doctor is
+warming his hands over the fire, and the following paragraph to the
+Ancient White (the Fire) while holding the warm thumb upon the aching
+spot. This reverses the usual order, which is to address the fire
+while warming the hands. In this connection it must be noted that the
+fire used by the doctor is never the ordinary fire on the hearth, but
+comes from four burning chips taken from the hearth fire and generally
+placed in an earthen vessel by the side of the patient. In some cases
+the decoction is heated by putting into it seven live coals taken from
+the fire on the hearth.
+
+
+UNAWA STÎ EGWA (ADANÛ[n]WÂTÏ).
+
+                               (2)         (3)        (4)
+Sg[)e]! Galû['][n]lat[)i][']  hinehi[']  hinehi[']yû  hinida[']we,
+                      (5)          (6)
+                     utsinâ[']wa  adû[n]niga
+                   12  12  22  34  33  566--Hay[)i][']!
+
+             (1)         (2)         (3)         (4)
+Sg[)e]!  U[n]wadâ[']hi  hinehi['],  hinehi[']yû  hinida[']we,
+                      (5)          (6)
+                     utsinâ[']wa  adû[n]ni[']ga
+                   12  12  22  34  33  566--Hay[)i][']!
+
+          (1)      (2)      (3)           (4)
+Sg[)e]! Nâtsihi['] hinehi['] hinehi[']yû hinida[']we
+                      (5)         (6)
+                     utsinâ[']wa adû[n]ni[']ga
+                   12 12 22 34 33 566--Hay[)i][']!
+
+          (1)     (2)       (3)          (4)
+Sg[)e]! Amâyi['] hinehi['], hinehi[']yû hinida[']we
+                      (5)         (6)
+                     utsinâ[']wa adû[n]ni[']ga
+                   12 12 22 33 33 566--Hay[)i][']!
+
+Sg[)e]! Ha-nâ[']gwa hatû['][n]ngani[']ga, Agalu[']ga Tsûsdi[']ga,
+hida[']w[)e]h[)i], â[']tali tsusdiga[']h[)i] duda[']w`satû['][n]
+ditsûldâ[']hist[)i]. (Hida[']w[)e]h[)i], gahu[']st[)i]
+tsanu[']lû[n]hû[n]sg[)i]['] nige[']sû[n]na.) Ha-nâ[']gwa
+da[']tûlehû[n]gû[']. Usdi[']gi(yu) utiya[']stanû[n]['](h[)i])
+(higese[']i). (Hû[n])hiyala[']gistani[']ga igâ[']t[)i]
+usdigâ[']h[)i] usa[']h[)i]lag[)i]['] Igâtu[']lt[)i] nû[n]nâ[']h[)i]
+w[)i]te[']tsat[)a]nû[n][']û[n]s[)i][']. A[']ne[']tsâge[']ta
+_getsatûn[)e]h[)i]_ nû[n]gûlstani[']ga igû[n][']wûlstanita[']sti-gwû.
+Ati[']gale[']yata tsûtû[']neli[']ga. Uts[)i]nâ[']wa [11]
+nigû[n]tisge[']st[)i].
+
+Sg[)e]! Ha-nâ[']gwa hû[n]hatû['][n]gani[']ga, Agalu[']ga
+Hegwahigwû[']. Â[']tal[)i] tsegwâ[']h[)i] duda[']w`satû[n] iyû[n]ta
+ditsûldâ[']hist[)i]. Agalu[']ga He[']gwa, haus[)i]nu[']l[)i]
+da[']tûlehû[n]gû. Usdi[']giyu utiya[']stanû['][n]h[)i].
+Hiyala[']gistani[']ga ulsge[']ta igâ[']t-egwâ[']h[)i])
+usa[']h[)i]lag[)i][']. (Igat-(egwâ[']h[)i] iyû[n][']ta
+nû[n]nâ[']h[)i] w[)i]tetsatanû['][n]û[n]s[)i][']. A[']ne[']tsâge[']ta
+_getsatûne[']litise[']sti_ igû[n][']wûlstanita[']sti-gwû.
+Uts[)i]nâ[']wa-gwû nutatanû[n]ta. Nigag[)i]['] Yû!
+
+(Degâsi[']sisgû['][n][)i])--Unawa[']st[)i] e[']gwa
+u[']nitlû[n]gâ['][)i]. Ta[']ya gû['][n]tat[)i], ditsa[']tista[']`ti.
+Tsâ[']l-agayû['][n]l[)i] y[)a][']h[)a] ulû['][n]kwati-gwû nasgwû['].
+
+
+_Translation._
+
+TO TREAT THE GREAT CHILL.
+
+Listen! On high you dwell, On high you dwell--you dwell, you dwell.
+Forever you dwell, you anida[']we, forever you dwell, forever you
+dwell. Relief has come--has come. Hay[)i]!
+
+Listen! On Û[n]wadâ[']h[)i] you dwell, On Û[n]wadâh[)i] you dwell--you
+dwell, you dwell. Forever you dwell, you anida[']we, forever you
+dwell, forever you dwell. Relief has come--has come. Hay[)i]!
+
+Listen! In the pines you dwell, In the pines you dwell--you dwell, you
+dwell. Forever you dwell, you anida[']we, forever you dwell, forever
+you dwell. Relief has come--has come. Hay[)i]!
+
+Listen! In the water you dwell, In the water you dwell, you dwell, you
+dwell. Forever you dwell, you anida[']we, forever you dwell, forever
+you dwell. Relief has come--has come. Hayi[)i]!
+
+Listen! O now you have drawn near to hearken, O Little Whirlwind,
+O ada[']wehi, in the leafy shelter of the lower mountain, there you
+repose. O ada[']wehi, you can never fail in anything. Ha! Now rise up.
+A very small portion [of the disease] remains. You have come to sweep
+it away into the small swamp on the upland. You have laid down your
+paths near the swamp. It is ordained that you shall scatter it as in
+play, so that it shall utterly disappear. By you it must be scattered.
+So shall there be relief.
+
+Listen! O now again you have drawn near to hearken, O Whirlwind,
+surpassingly great. In the leafy shelter of the great mountain there
+you repose. O Great Whirlwind, arise quickly. A very small part [of
+the disease] remains. You have come to sweep the intruder into the
+great swamp on the upland. You have laid down your paths toward the
+great swamp. You shall scatter it as in play so that it shall utterly
+disappear. And now relief has come. All is done. Yû!
+
+[Footnote 11: So written and pronounced by A`yû[n][']ini instead of
+uts[)i]n[)a][']wa.]
+
+(Prescription.)--(This is to use) when they are sick with the great
+chill. Take a decoction of wild cherry to blow upon them. If you have
+Tsâ[']l-agayû['][n]l[)i] ("old tobacco"--_Nicotiana rustica_) it also
+is very effective.
+
+
+_Explanation._
+
+Unawa[']st[)i], "that which chills one," is a generic name for
+intermittent fever, otherwise known as fever and ague. It is much
+dreaded by the Indian doctors, who recognize several varieties of
+the disease, and have various theories to account for them. The above
+formula was obtained from A`yû['][n]ni (Swimmer), who described the
+symptoms of this variety, the "Great Chill," as blackness in the face,
+with alternate high fever and shaking chills. The disease generally
+appeared in spring or summer, and might return year after year. In the
+first stages the chill usually came on early in the morning, but came
+on later in the day as the disease progressed. There might be more
+than one chill during the day. There was no rule as to appetite, but
+the fever always produced an excessive thirst. In one instance the
+patient fainted from the heat and would even lie down in a stream to
+cool himself. The doctor believed the disease was caused by malicious
+tsgâ[']ya, a general name for all small insects and worms, excepting
+intestinal worms. These tsgâ[']ya--that is, the disease tsgâ[']ya, not
+the real insects and worms--are held responsible for a large number
+of diseases, and in fact the tsgâ[']ya doctrine is to the Cherokee
+practitioner what the microbe theory is to some modern scientists. The
+tsgâ[']ya live in the earth, in the water, in the air, in the foliage
+of trees, in decaying wood, or wherever else insects lodge, and as
+they are constantly being crushed, burned or otherwise destroyed
+through the unthinking carelessness of the human race, they are
+continually actuated by a spirit of revenge. To accomplish their
+vengeance, according to the doctors, they "establish towns" under the
+skin of their victims, thus producing an irritation which results in
+fevers, boils, scrofula and other diseases.
+
+The formula begins with a song of four verses, in which the doctor
+invokes in succession the spirits of the air, of the mountain, of
+the forest, and of the water. Galû[n]lat[)i], the word used in the
+first verse, signifies, as has been already explained, "on high" or
+"above everything," and has been used by translators to mean heaven.
+Û[n]wadâ[']h[)i] in the second verse is the name of a bald mountain
+east of Webster, North Carolina, and is used figuratively to denote
+any mountains of bold outline. The Cherokees have a tradition
+to account for the name, which is derived from Û[n]wadâ[']l[)i],
+"provision house." Nâ[']tsih[)i]['] in the third verse signifies
+"pinery," from nâ[']`ts[)i], "pine," but is figuratively used to
+denote a forest of any kind.
+
+In the recitation which follows the song, but is used only in serious
+cases, the doctor prays to the whirlwind, which is considered to
+dwell among the trees on the mountain side, where the trembling of the
+leaves always gives the first intimation of its presence. He declares
+that a small portion of the disease still remains, the spirits
+invoked in the song having already taken the rest, and calls upon the
+whirlwind to lay down a path for it and sweep it away into the swamp
+on the upland, referring to grassy marshes common in the small coves
+of the higher mountains, which, being remote from the settlements, are
+convenient places to which to banish the disease. Not satisfied with
+this, he goes on to direct the whirlwind to scatter the disease as it
+scatters the leaves of the forest, so that it shall utterly disappear.
+In the Cherokee formula the verb a`ne[']tsâge[']ta means literally
+"to play," and is generally understood to refer to the ball play,
+a[']ne[']tsâ, 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
+sticks. Niga[']g[)i] is a solemn expression about equivalent to the
+Latin consummatum est.
+
+The doctor beats up some bark from the trunk of the wild cherry and
+puts it into water together with seven coals of fire, the latter
+being intended to warm the decoction. The leaves of Tsâl-agayû['][n]li
+(Indian tobacco--Nicotiana rustica) are sometimes used in place of the
+wild cherry bark. The patient is placed facing the sunrise, and the
+doctor, taking the medicine in his mouth, blows it over the body of
+the sick man. First, standing between the patient and the sunrise and
+holding the medicine cup in his hand, he sings the first verse in a
+low tone. Then, taking some of the liquid in his mouth, he advances
+and blows it successively upon the top of the head, the right
+shoulder, left shoulder, and breast or back of the patient, making
+four blowings in all. He repeats the same ceremony with the second,
+third, and fourth verse, returning each time to his original position.
+The ceremony takes place in the morning, and if necessary is repeated
+in the evening. It is sometimes necessary also to repeat the treatment
+for several--generally four--consecutive days.
+
+The recitation is not used excepting in the most serious cases, when,
+according to the formula, "a very small portion" of the disease
+still lingers. It is accompanied by blowing _of the breath alone_,
+without medicine, probably in this case typical of the action of the
+whirlwind. After repeating the whole ceremony accompanying the song,
+as above described, the doctor returns to his position in front of
+the patient and recites in a whisper the first paragraph to the Little
+Whirlwind, after which he advances and blows his breath upon the
+patient four times as he has already blown the medicine upon him. Then
+going around to the north he recites the second paragraph to the Great
+Whirlwind, and at its conclusion blows in the same manner. Then moving
+around to the west--behind the patient--he again prays to the Little
+Whirlwind with the same ceremonies, and finally moving around to the
+south side he closes with the prayer to the Great Whirlwind, blowing
+four times at its conclusion. The medicine must be prepared anew by
+the doctor at the house of the patient at each application morning
+or evening. Only as much as will be needed is made at a time, and the
+patient always drinks what remains after the blowing. Connected with
+the preparation and care of the medicine are a number of ceremonies
+which need not be detailed here. The wild cherry bark must always be
+procured fresh; but the Tsâl-agayû['][n]l[)i] ("Old Tobacco") leaves
+may be dry. When the latter plant is used four leaves are taken and
+steeped in warm water with the fire coals, as above described.
+
+
+HI[)A]['] TSUNSDI[']GA DIL`TADI[']NATANTI[']Y[)I]. I.
+
+Sg[)e]! H[)i]sga[']ya Ts`sdi[']ga ha-nâ[']gwa da[']tûlehû[n]gû[']
+k[)i]lû-gwû[']. Iyû['][n]ta agayû['][n]linas[)i]['] taya['][)i].
+Eska[']niy[)u] unay[)e][']hist[)i]['] nû[n]ta-yu[']tanat[)i]['].
+Sg[)e][']! tinû[']l[)i]tg[)i][']! Tleki[']yu tsûtsestâ[']g[)i]
+hw[)i]nag[)i][']. Yû!
+
+Sg[)e]! Hige[']cya ts`sdi[']ga ha-nâ[']gwa da[']tûlehû[n]gû[']
+k[)i]lû-gwû[']. Iyû[n][']ta tsûtu[']tunas[)i]['] t[)a]ya['][)i].
+Eska[']niy[)u] unay[)e][']hist[)i] nû[n]tayu[']tanat[)i][']. Sg[)e]!
+tinû[']l[)i]tg[)i][']! Tleki[']yu tsûtsestâ['] hw[)i]nag[)i][']. Yû!
+
+
+_Translation._
+
+THIS IS TO MAKE CHILDREN JUMP DOWN.
+
+Listen! You little man, get up now at once. There comes an old woman.
+The horrible [old thing] is coming, only a little way off. Listen!
+Quick! Get your bed and let us run away. Yû!
+
+Listen! You little woman, get up now at once. There comes your
+grandfather. The horrible old fellow is coming only a little way off.
+Listen! Quick! Get your bed and let us run away. Yû!
+
+
+_Explanation._
+
+In this formula for childbirth the idea is to frighten the child and
+coax it to come, by telling it, if a boy, that an ugly old woman is
+coming, or if a girl, that her grandfather is coming only a short
+distance away. The reason of this lies in the fact that an old woman
+is the terror of all the little boys of the neighborhood, constantly
+teasing and frightening them by declaring that she means to live
+until they grow up and then compel one of them to marry her, old and
+shriveled as she is. For the same reason the maternal grandfather, who
+is always a privileged character in the family, is especially dreaded
+by the little girls, and nothing will send a group of children
+running into the house more quickly than the announcement that an old
+"granny," of either sex is in sight.
+
+As the sex is an uncertain quantity, the possible boy is always first
+addressed in the formulas, and if no result seems to follow, the
+doctor then concludes that the child is a girl and addresses her in
+similar tones. In some cases an additional formula with the beads
+is used to determine whether the child will be born alive or dead.
+In most instances the formulas were formerly repeated with the
+appropriate ceremonies by some old female relative of the mother,
+but they are now the property of the ordinary doctors, men as well
+as women.
+
+This formula was obtained from the manuscript book of
+A`yû['][n]in[)i], who stated that the medicine used was a warm
+decoction of a plant called Dalâ[']nige Unaste[']ts[)i] ("yellow
+root"--not identified), which was blown successively upon the top of
+the mother's head, upon the breast, and upon the palm of each hand.
+The doctor stands beside the woman, who is propped up in a sitting
+position, while repeating the first paragraph and then blows. If this
+produces no result he then recites the paragraph addressed to the girl
+and again blows. A part of the liquid is also given to the woman to
+drink. A`yû['][n]in[)i] claimed this was always effectual.
+
+
+(HI[)A]['] TSUNSDI[']GA DIL`TADI[']NATANTI[']YI. II.)
+
+Hitsutsa, hitsu[']tsa, tleki[']yu, tleki[']yu, [)e][']hinugâ['][)i],
+[)e][']hinugâ['][)i]! Hi[']tsu[']tsa, tleki[']yu, gûltsû[']t[)i],
+gûltsû[']t[)i], tinagâ[']na, tinagâ[']na!
+
+Hig[)e]`yu[']tsa, hig[)e]`yu[']tsa, tleki[']yu, tleki[']yu,
+[)e][']hinugâ['][)i], [)e][']hinugâ['][)i]! Hig[)e]`yu[']tsa,
+tleki[']yu, gû[n]gu[']st[)i], gû[n]gu[']st[)i], tinagâ[']na,
+tinagâ[']na!
+
+
+_Translation._
+
+THIS IS TO MAKE CHILDREN JUMP DOWN.
+
+Little boy, little boy, hurry, hurry, come out, come out! Little boy,
+hurry; a bow, a bow; let's see who'll get it, let's see who'll get it!
+
+Little girl, little girl, hurry, hurry, come out, come out. Little
+girl, hurry; a sifter, a sifter; let's see who'll get it, let's see
+who'll get it!
+
+
+_Explanation._
+
+This formula was obtained from Takwati[']h[)i], as given to him by
+a specialist in this line. Takwatihi himself knew nothing of the
+treatment involved, but a decoction is probably blown upon the patient
+as described in the preceding formula. In many cases the medicine used
+is simply cold water, the idea being to cause a sudden muscular action
+by the chilling contact. 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 first. Among the Cherokees it is common, in asking about the
+sex of a new arrival, to inquire, "Is it a bow or a sifter?" or "Is it
+ball sticks or bread?"
+
+
+DALÂ[']NI Û[n]N[)A]GE['][)I] ADANÛ['][n]WÂT[)I].
+
+  Yuha[']ahi['], (yuha[']ahi['], yuha[']ahi['], yuha[']ahi['],)
+  Yuha[']ahi['], (yuha[']ahi['], yuha[']ahi[']), Yû!
+
+Sg[)e]! Û[n]tal-e[']gwâh[)i]['] didultâ[']h[)i]st[)i] ulsge[']ta.
+Us[)i]nu[']l[)i] dâtitu[']lene['][)i]. Us[)i]nu[']l[)i]
+dunu[']y`tani[']le[)i]['].
+
+Sg[)e]! Ha-nâ[']gwa statû['][n]gani[']ga, nû[n]dâ[']y[)i]
+distul`tâ[']hist[)i], Stisga[']ya D[)i]st`sdi[']ga, stida[']wehi-gâgû.
+Û[n]tal-e[']gwa dâtitulene[']([)i]) ulsge[']ta. Us[)i]nu[']l[)i]
+det[)i]stû[']l`tani[']ga ulsge[']ta. Ditu[']talenû['][n]itsa
+nû[n]na[']h[)i] [w]i[']de[']tutanû['][n]tas[)i]['],
+nû[n]tadu[']ktahû['][n]st[)i] nige[']sû[n]na. Nû[']`g[)i]
+iyayû['][n]lat[)a]g[)i]['] ayâwe[']sâlû['][n]ta
+de[']dudûneli[']sest[)i]['], Gû['][n]tsatâtagi[']yû
+tistadi[']gûlahi[']sest[)i]. Tiduda[']le`nû[']([)i]) û['][n]tale[']gwâ
+[w][i]t[)i][']stûl`tati[']nû[n]tani[']ga. Na[']`n[)a]
+witûl`tâ[']h[)i]stani[']ga, tadu[']ktahû['][n]st[)i] nige[']sû[n]na.
+Ha-na[']`n[)a] [w][i]d[']ultâhiste[']st[)i]. (Yû!)
+
+(Degasisisgû['][n][)i])--Hi[)a]['] anine[']ts[)i] ga[']`tisk[)i]
+adanû['][n]wât[)i]. [)U]['][n]tla atsi[']la t[)i][']`t[)i]
+y[)i][']g[)i].
+
+
+_Translation._
+
+TO TREAT THE BLACK YELLOWNESS.
+
+  Yuha[']ahi['], yuha[']ahi['], yuha[']ahi['], yuha[']ahi['],
+  Yuha[']ahi['], yuha[']ahi['], yuha[']ahi['] Yû!
+
+Listen! In the great lake the intruder reposes. Quickly he has risen
+up there. Swiftly he has come and stealthily put himself (under the
+sick man).
+
+Listen! Ha! Now you two have drawn near to hearken, there in the Sun
+Land you repose, O Little Men, O great anida[']wehi! The intruder has
+risen up there in the great lake. Quickly you two have lifted up the
+intruder. His paths have laid themselves down toward the direction
+whence he came. Let him never look back (toward us). When he stops
+to rest at the four gaps you will drive him roughly along. Now he has
+plunged into the great lake from which he came. There he is compelled
+to remain, never to look back. Ha! there let him rest. (Yû!)
+
+(Directions.)--This is to treat them when their breast swells. Fire
+(coals) is not put down.
+
+
+_Explanation._
+
+This formula, from A`yû[n]in[)i]'s manuscript, is used in treating
+a disease known as Dalâni, literally, "yellow." From the vague
+description of symptoms given by the doctors, it appears to be an
+aggravated form of biliousness, probably induced by late suppers and
+bad food. According to the Indian theory it is caused by revengeful
+animals, especially by the terrapin and its cousin, the turtle.
+
+The doctors recognize several forms of the disease, this variety
+being distinguished as the "black dalâni" (Dalâni Û[n]nage['][)i]) and
+considered the most dangerous. In this form of dalân[)i], according to
+their account, the navel and abdomen of the patient swell, the ends of
+his fingers become black, dark circles appear about his eyes, and the
+throat contracts spasmodically and causes him to fall down suddenly
+insensible. A`yû[n]in[)i]'s method of treatment is to rub the breast
+and abdomen of the patient with the hands, which have been previously
+rubbed together in the warm infusion of wild cherry (ta[']ya) bark.
+The song is sung while rubbing the hands together in the liquid,
+and the prayer is repeated while rubbing the swollen abdomen of the
+patient. The operation may be repeated several times on successive
+days.
+
+The song at the beginning has no meaning and is sung in a low
+plaintive lullaby tone, ending with a sharp _Yu!_ The prayer possesses
+a special interest, as it brings out several new points in the
+Cherokee mythologic theory of medicine. The "intruder," which is held
+to be some amphibious animal--as a terrapin, turtle, or snake--is
+declared to have risen up from his dwelling place in the great lake,
+situated toward the sunset, and to have come by stealth under the
+sick man. The verb implies that the disease spirit _creeps under_ as a
+snake might crawl under the coverlet of a bed.
+
+The two Little Men in the Sun Land are now invoked to drive out the
+disease. Who these Little Men are is not clear, although they are
+regarded as most powerful spirits and are frequently invoked in the
+formulas. They are probably the two Thunder Boys, sons of Kanati.
+
+The Little Men come instantly when summoned by the shaman, pull out
+the intruder from the body of the patient, turn his face toward the
+sunset, and begin to drive him on by threats and blows (expressed in
+the word gû['][n]tsatatagi[']yû) to the great lake from which he came.
+On the road there are four gaps in the mountains, at each of which
+the disease spirit halts to rest, but is continually forced onward by
+his two pursuers, who finally drive him into the lake, where he is
+compelled to remain, without being permitted even to look back again.
+The four gaps are mentioned also in other formulas for medicine and
+the ball play and sometimes correspond with the four stages of the
+treatment. The direction "No fire (coals) is put down" indicates that
+no live coals are put into the decoction, the doctor probably using
+water warmed in the ordinary manner.
+
+Takwati[']h[)i] uses for this disease a decoction of four herbs
+applied in the same manner. He agrees with A`yû[n]in[)i] in regard to
+the general theory and says also that the disease may be contracted by
+neglecting to wash the hands after handling terrapin shells, as, for
+instance, the shell rattles used by women in the dance. The turtle or
+water tortoise (seligu[']g[)i]) is considered as an inferior being,
+with but little capacity for mischief, and is feared chiefly on
+account of its relationship to the dreaded terrapin or land tortoise
+(tûks[)i][']). In Takwatih[)i]'s formula he prays to the Ancient White
+(the fire), of which these cold-blooded animals are supposed to be
+afraid, to put the fish into the water, the turtle into the mud, and
+to send the terrapin and snake to the hillside.
+
+
+TSUNDAYE[']LIGAKTANÛ[']H[)I] ADANÛ['][n]WÂT[)I].
+
+Sg[)e]! Hanâ[']gwa hatû['][n]ganiga, galû['][n]lat[)i]
+hetsadâ[']hist[)i], Kâ[']lanû Û['][n]nage, gahu[']st[)i]
+tsanu[']lahû['][n]sg[)i] nige[']sû[n]na. Ha-nâ[']gwa
+(hetsatsa[']û[n]tani[']ga. Hanigû['][n]watû[n]nigw[)a]lâe[']stigwû
+tsalâsû['][n][)i]. Asgin-u[']danû higes[']e[)i]. Sanigala[']g[)i]
+gesû['][n][)i] hastigû[']`lani[']ga, duwâlu[']wa[']tû[']t[)i]
+nige[']sû[n]na, nitû[']neli[']ga. Ha-Usûhi[']y[)i]
+wititâ[']h[)i]stani[']ga. Dadu[']satahû['][n]st[)i] nige[']sû[n]na
+nitû[']neli[']ga. Uts[)i]n[)a][']wa nu[']tatanû['][n]ta.
+
+Sg[)e]! Ha-nâ[']gwa hatû['][n]gani[']ga, Kâ[']lanû G[)i]gage['][)i],
+hidaw[)e]hi[']yu. Ha-gahu[']st[)i] tsanu[']lahû['][n]sg[)i]
+nige[']sû[n]na, etsanetse[']lûh[)i], Ha-galû[n]lati[']tsa
+hetsatâ[']hist[)i]. Nâ[']gwa hetsatsâ[']û[n]tani[']ga.
+Nigû['][n]watû['][n]nigwalâe[']sti-gwû tsalâsû['][n][)i].
+Asgin-udanû[']hi-gwû higese['][)i]. Ha-Sanigalâg[)i] gesû['][n]
+hâstigû[']`lani[']ga ulsge[']ta, ha-uts[)i]n[)a][']wa-gwû[']
+nigû['][n]tisge[']st[)i]. Usûhi[']y[)i] w[)i]ntûn[)e][']dû.
+Usûhi[']y[)i] w[)i]titâ[']h[)i]stani[']ga. Uts[)i]n[)a][']wa
+adû[n]ni[']ga.
+
+Sg[)e]! Ha-nâ[']gwa hatû['][n]gani[']ga, Kâ[']lanû Sa[']ka[']ni;
+galû[']lat[)i] hetsadâ[']hist[)i], hida[']w[)e]h[)i]. Gahu[']st[)i]
+tsanu[']lahû['][n]sg[)i] nige[']sû[n]na,
+etsanetse[']lûh[)i]. Ha-nâ[']gwa hetsatsâ[']û[n]tani[']ga.
+Nigû['][n]watû['][n]nigwalâe[']sti-gwû tsalâsû['][n][)i].
+Sanigalâ[']g[)i] gesu['][n] hastigû[']`lani[']ga ulsge[']ta.
+Duwâlu[']watû[']t[)i] nige[']sû[n]na, nitû[']neli[']ga. Usûhi[']y[)i]
+w[)i]titâ[']h[)i]stani[']ga, dadu[']satahû['][n]st[)i] nige[']sû[n]na
+nitû[']neli[']ga. Uts[)i]n[)a][']wa adû[n]ni[']ga.
+
+Sg[)e]! Ha-nâ[']gwa hatû['][n]gani[']ga, Wa[']h[)i]l[)i]
+galû[n]lti[']tsa hetsadâ[']hist[)i], Kâ[']lanû Tsûne[']ga,
+hida[']w[)e]h[)i]. Gahu[']st[)i] tsanu[']l`t[)i]
+nige[']sû[n]na. Hanâ[']gwa hetsatsâ[']û[n]tani[']ga.
+Nigû['][n]watû['][n]nigwalâe[']sti-gwû tsalâsû['][n][)i]. Ha-nâ[']gwa
+detal`tani[']ga. Sanigalâ[']g[)i] gesû['][n] hastig[']û`lani[']ga
+ulsge[']ta, duwâlu[']watû[']`t[)i] nige[']sû[n]na nitû[']neli[']ga.
+Usûhi[']y[)i] w[)i]titâ[']h[)i]stani[']ga. Dadu[']satahû['][n]st[)i]
+nige[']sû[n]na nitû[']neli[']ga. Uts[)i]n[)a][']wa adû[n]ni[']ga.
+
+(Dega[']sisisgû['][n][)i])--Hi[)a][']agi`li[']ya unitlû[n]gû['][n][)i]
+adanû[']wât[)i]. Askwanu[']tsast[)i][']. Tsâ[']l(a)
+Agayû['][n]l[)i]unitsi[']lû[n]nû[']h[)i]gû['][n]tat[)i],
+anû['][n]sga`lâ[']-gwû; Kanasâ[']la-`nû unali[']gâhû, ade[']la[']-`nû
+nû[']`gi-gwû ani[']gage['][)i] dahâ['][)i], Tsâliyu[']st[)i]-`nû
+Usdi[']ga. Gahu[']sti-[']`nu yuta[']suyû['][n]na sâwatu[']hi-gwû
+at[)i]['] dawâ[']hila-gwû iyû['][n]ta.
+
+
+_Translation._
+
+TO TREAT FOR ORDEAL DISEASES.
+
+Listen! Ha! Now you have drawn near to hearken and are resting
+directly overhead. O Black Raven, you never fail in anything. Ha! Now
+you are brought down. Ha! There shall be left no more than a trace
+upon the ground where you have been. It is an evolute ghost. You have
+now put it into a crevice in Sanigalagi, that it may never find the
+way back. You have put it to rest in the Darkening Land, so that it
+may never return. Let relief come.
+
+Listen! Ha! Now you have drawn near to hearken, O Red Raven, most
+powerful ada[']wehi. Ha! You never fail in anything, for so it was
+ordained of you. Ha! You are resting directly overhead. Ha! Now you
+are brought down. There shall remain but a trace upon the ground where
+you have been. It is an evolute ghost. Ha! You have put the Intruder
+into a crevice of Sanigalagi and now the relief shall come. It (the
+Intruder) is sent to the Darkening Land. You have put it to rest in
+the Darkening Land. Let the relief come.
+
+Listen! Ha! Now you have drawn near to hearken, O Blue Raven; you are
+resting directly overhead, ada[']wehi. You never fail in anything, for
+so it was ordained of you. Ha! Now you are brought down. There shall
+be left but a trace upon the ground where you have been. You have put
+the Intruder into a crevice in Sanigalagi, that it may never find the
+way back. You have put it to rest in the Darkening Land, so that it
+may never return. Let the relief come.
+
+Listen! Ha! Now you have drawn near to hearken; you repose on high
+on Wa[']h[)i]l[)i], O White Raven, ada[']wehi. You never fail in
+anything. Ha! Now you are brought down. There shall be left but a
+trace upon the ground where you have been. Ha! Now you have taken it
+up. You have put the Intruder into a crevice in Sanigalagi, that it
+may never find the way back. You have put it to rest in the Darkening
+Land, never to return. Let the relief come.
+
+(Directions)--This is to treat them for a painful sickness. One must
+suck. Use Tsâ[']lagayû[n][']-li ("Old Tobacco"--Nicotiana rustica),
+blossoms, and just have them in the mouth, and Kanasâ[']la (Wild
+Parsnip), goes with it, and four red beads also must lie there,
+and Tsâliyu[']sti Usdi[']ga ("Little (plant) Like Tobacco"--Indian
+Tobacco--Lobelia inflata.) And if there should be anything mixed with
+it (i.e., after sucking the place), just put it about a hand's-length
+into the mud.
+
+
+_Explanation._
+
+The Cherokee name for this disease gives no idea whatever of its
+serious nature. The technical term, Tsundaye[']liga[']ktanû[']h[)i],
+really refers to the enthusiastic outburst of sociability that ensues
+when two old friends meet. In this instance it might be rendered
+"an ordeal." 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 him.
+A`yû[n]in[)i], from whom the formula was obtained, states also that
+the disease is sometimes sent to a man by a friend or even by his
+parents, in order to test his endurance and knowledge of counter
+spells.
+
+As with most diseases, the name simply indicates the shaman's theory
+of the occult cause of the trouble, and is no clue to the symptoms,
+which may be those usually attendant upon fevers, indigestion, or
+almost any other ailment.
+
+In some cases the disease is caused by the conjurations of an enemy,
+through which the patient becomes subject to an inordinate appetite,
+causing him to eat until his abdomen is unnaturally distended. By the
+same magic spells tobacco may be conveyed into the man's body, causing
+him to be affected by faintness and languor. The enemy, if bitterly
+revengeful, may even put into the body of his victim a worm or insect
+(tsgâya), or a sharpened stick of black locust or "fat" pine, which
+will result in death if not removed by a good doctor. Sometimes a weed
+stalk is in some occult manner conveyed into the patient's stomach,
+where it is transformed into a worm. As this disease is very common,
+owing to constant quarrels and rival jealousies, there are a number of
+specialists who devote their attention to it.
+
+The prayer is addressed to the Black, Red, Blue, and White Ravens,
+their location at the four cardinal points not being specified,
+excepting in the case of the white raven of Wa[']hil[)i], which, as
+already stated, is said to be a mountain in the south, and hence
+is used figuratively to mean the south. The ravens are each in turn
+declared to have put the disease into a crevice in Sanigala[']gi--the
+Cherokee name of Whiteside Mountain, at the head of Tuckasegee River,
+in North Carolina, and used figuratively for any high precipitous
+mountain--and to have left no more than a trace upon the ground where
+it has been. The adjective translated "evolute" (udanûh[)i]) is of
+frequent occurrence in the formulas, but has no exact equivalent in
+English. It signifies springing into being or life from an embryonic
+condition. 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 him.
+
+The directions are expressed in a rather vague manner, as is the
+case with most of A`yû[n]ini's attempts at original composition.
+The disease is here called by another name, agi`li[']ya
+unitlû[n]gû['][n][)i], signifying "when they are painfully sick."
+The treatment consists in sucking the part most affected, the
+doctor having in his mouth during the operation the blossoms of
+Tsâ[']l-agayû['][n]l[)i] (Nicotiana rustica), Kanasâ[']la (wild
+parsnip,) and Tsâliyusti Usdiga (Lobelia inflata.) The first and last
+of these names signify "tobacco" and "tobacco-like," while the other
+seems to contain the same word, tsâ[']la, and the original idea may
+have been to counteract the witchcraft by the use of the various
+species of "tobacco," the herb commonly used to drive away a witch
+or wizard. During the sucking process four red beads lie near upon a
+piece of (white) cloth, which afterward becomes the perquisite of the
+doctor. Though not explicitly stated, it is probable that the doctor
+holds in his mouth a decoction of the blossoms named, rather than
+the blossoms themselves. On withdrawing his mouth from the spot and
+ejecting the liquid into a bowl, it is expected that there will be
+found "mixed" with it a small stick, a pebble, an insect, or something
+of the kind, and this the shaman then holds up to view as the cause of
+the disease. It is afterward buried a "hand's length" (awâ[']hilû)[12]
+deep in the mud. No directions were given as to diet or tabu.
+
+[Footnote 12: This word, like the expression "seven days," frequently
+has a figurative meaning. Thus the sun is said to be seven awâ[']hilû
+above the earth.]
+
+
+HUNTING.
+
+GÛNÂ[']HILÛ['][n]TA UGÛ['][n]WA`L[)I].
+
+Una[']lel[)u]['] eskiska[']l`tas[)i][']. Iskwa[']lel[)u]
+eskiska[']l`tas[)i][']. Yû! Ela-Kana[']t[)i] tsûlda[']h[)i]stû['][n],
+tsûwatsi[']la astû['][n] detsatasi[']ga. Ts'skwâ[']l[)i]
+uda[']nis[)a][']`test[)i], ugwala[']ga udu[']yaheti[']dege[']st[)i].
+Sunûsi[']ya-gwû udanis[)a][']`test[)i], ts'su[']lti-gwû
+nige[']sû[n]na.
+
+H[)i]kayû['][n]l[)i] Gi[']gage-gâgû['], tsine[']ts[)i] gesû['][n]
+aw'stitege[']st[)i]. _Ts[)a]stû['] utatiy[)i]_, nâ[']gwa _ts[)a]s`tû
+gasû`his[)a]`t[)i] atisge[']st[)i]_. Ha-nâ[']gwa nû[n]nâ tsusdi[']
+tutana[']wa-tegû['] _digana[']watû['][n]ta_
+atisge[']st[)i]. Utal[)i]['] udanû[']h[)i] ugwala[']ga
+gû[n]watuy[']ah[)i]ti[']tege[']st[)i], h[)i]lahiyû['][n]ta-gwû
+[w]ustû[']`st[)i] nige[']sû[n]na. D'stiskwâ[']l[)i]
+deudû[']nis[)a]`te[']st[)i]. Yû!
+
+
+_Translation._
+
+CONCERNING HUNTING.
+
+Give me the wind. Give me the breeze. Yû! O Great Terrestrial Hunter,
+I come to the edge of your spittle where you repose. Let your stomach
+cover itself; let it be covered with leaves. Let it cover itself at a
+single bend, and may you never be satisfied.
+
+And you, O Ancient Red, may you hover above my breast while I sleep.
+Now let good (dreams?) develop; let my experiences be propitious.
+Ha! Now let my little trails be directed, as they lie down in various
+directions(?). Let the leaves be covered with the clotted blood, and
+may it never cease to be so. You two (the Water and the Fire) shall
+bury it in your stomachs. Yû!
+
+
+_Explanation._
+
+This is a hunting formula, addressed to the two great gods of the
+hunter, Fire and Water. The evening before starting the hunter "goes
+to water," as already explained, and recites the appropriate formula.
+In the morning he sets out, while still fasting, and travels without
+eating or drinking until nightfall. At sunset he again goes to water,
+reciting this formula during the ceremony, after which he builds his
+camp fire, eats his supper and lies down for the night, first rubbing
+his breast with ashes from the fire. In the morning he starts out to
+look for game.
+
+"Give me the wind," is a prayer that the wind may be in his favor,
+so that the game may not scent him. The word rendered here "Great
+Terrestrial Hunter," is in the original "Ela-Kana[']t[)i]." In this
+_e[']la_ is the earth and _kana[']t[)i]_ is a term applied to a
+successful hunter. The great Kanat[)i], who, according to the myth,
+formerly kept all the game shut up in his underground caverns, now
+dwells above the sky, and is frequently invoked by hunters. The
+raven also is often addressed as Kanat[)i] in these hunting formulas.
+Ela-Kana[']t[)i], the Great Terrestrial Hunter--as distinguished from
+the other two--signifies the river, 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 débris of the mountain forests. In formulas
+for medicine, love, the ball play, etc., the river is always addressed
+as the Long Person (Yû['][n]w[)i] Gûnahi[']ta). The "spittle" referred
+to is the foam at the edge of the water. "Let your stomach be covered
+with leaves" means, let the blood-stained leaves where the stricken
+game shall fall be so numerous as to cover the surface of the water.
+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 forest, and to that end he further prays
+that the river may never be satisfied, but continually longing for
+more. The same idea is repeated in the second paragraph. The hunter
+is supposed to feed the river with blood washed from the game. In like
+manner he feeds the fire, addressed in the second paragraph as the
+"Ancient Red," with a piece of meat cut from the tongue of the deer.
+The prayer that the fire may hover above his breast while he sleeps
+and brings him favorable dreams, refers to his rubbing his breast with
+ashes from his camp fire before lying down to sleep, in order that the
+fire may bring him dream omens of success for the morrow. The Fire is
+addressed either as the Ancient White or the Ancient Red, the allusion
+in the first case being to the light or the ashes of the fire; in the
+other case, to the color of the burning coals. "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 fire. The
+formula was obtained from A`yû[n]in[)i], who explained it in detail.
+
+
+HI[)A]['] TSI[']SKWA GANÂHILIDASTI Y[)I].
+
+Ts[)i]g[)e][']! H[)i]kayû['][n]l-Une[']ga, tsûltâ[']histû['][n]
+gûlitâ[']h[)i]stani[']ga. Nâ[']gwa tsûda[']ntâ taleh[)i][']sani[']ga.
+Sâ[']gwa igûnsi[']ya ts'skwâl[)i]['] udû[']nisate[']st[)i],
+ts'su[']lt[)i] nige[']sû[n]na. Wane[']([)i]) tigi[']gage([)i])
+tali[']kan[)e]li[']ga. [U]['][n]tal[)i] udanû[']h[)i]
+ts[)a]gista[']`t[)i].
+
+H[)i]kayû['][n]l-Une[']ga, _anu[']ya uwâtatâ[']g[)i] agi[']st[)i]
+t[)a]tsiskâ[']ltane[']lûh[)i]_. [U]['][n]tal[)i] u[']danû[']
+_te[']tûlskew[']si[']ga_.
+
+H[)i]kayû['][n]l-Une[']ga, nû[n]na['](h[)i]) kana[']t[)i]
+skwatetâ[']stani[']ga. Unigwalû['][n]g[)i]
+te[']gatû[n]tsi[']ga. Nû[n]â['](h[)i]) kana[']t[)i]
+tati[']kiyû['][n]gwita[']watise[']st[)i]. Unigwalû['][n]g[)i]
+tigû['][n]watû[']tsanû[']h[)i].
+
+H[)i]kayû['][n]l-Une[']ga, Kana[']t[)i],
+sk[']salatâ[']titege[']st[)i], sa`ka[']ni ginu[']t't[)i]
+nige[']sû[n]na. Sg[)e]!
+
+
+_Translation._
+
+THIS IS FOR HUNTING BIRDS.
+
+Listen! O Ancient White, where you dwell in peace I have come to rest.
+Now let your spirit arise. Let it (the game brought down) be buried
+in your stomach, and may your appetite never be satisfied. The red
+hickories have tied themselves together. The clotted blood is your
+recompense.
+
+O Ancient White, * * * Accept the clotted blood (?)
+
+O Ancient White, put me in the successful hunting trail. Hang the
+mangled things upon me. Let me come along the successful trail with
+them doubled up (under my belt). It (the road) is clothed with the
+mangled things.
+
+O Ancient White, O Kanati, support me continually, that I may never
+become blue. Listen!
+
+
+_Explanation._
+
+This formula, from A`yû[n]in[)i]'s manuscript, 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 hunt. A`yû[n]in[)i] stated that
+seven blowgun arrows are first prepared, including a small one only a
+"hand-length" (awâ[']hilû) long. On rising in the morning the hunter,
+standing over the fire, addresses it as the "Ancient White." rubbing
+his hands together while repeating the prayer. He then sets out for
+the hunting ground, where he expects to spend the day, and on reaching
+it he shoots away the short arrow at random, without attempting to
+trace its flight. There is of course some significance attached
+to this action and perhaps an accompanying prayer, but no further
+information upon this point was obtainable. Having shot away the magic
+arrow, the hunter utters a peculiar hissing sound, intended to call
+up the birds, and then goes to work with his remaining arrows. On all
+hunting expeditions it is the regular practice, religiously enforced,
+to abstain from food until sunset.
+
+A favorite method with the bird-hunter during the summer season is
+to climb a gum tree, which is much frequented by the smaller birds on
+account of its berries, where, taking up a convenient position amid
+the branches with his noiseless blowgun and arrows, he deliberately
+shoots down one bird after another until his shafts are exhausted,
+when he climbs down, draws out the arrows from the bodies of the birds
+killed, and climbs up again to repeat the operation. As the light
+darts used make no sound, the birds seldom take the alarm, and are too
+busily engaged with the berries to notice their comrades dropping to
+the ground from time to time, and pay but slight attention even to the
+movements of the hunter.
+
+The prayer is addressed to the Ancient White (the Fire), the spirit
+most frequently invoked by the hunter, who, as before stated, rubs
+his hands together over the fire while repeating the words. The
+expressions used are obscure when taken alone, but are full of meaning
+when explained in the light of the hunting customs. The "clotted
+blood" refers to the bloodstained leaves upon which the fallen game
+has lain. The expression occurs constantly in the hunting formulas.
+The hunter gathers up these bloody leaves and casts them upon the
+fire, in order to draw omens for the morrow from the manner in which
+they burn. A part of the tongue, or some other portion of the animal,
+is usually cast upon the coals also for the same purpose. This
+subject will be treated at length in a future account of the hunting
+ceremonies.
+
+"Let it be buried in your stomach" refers also to the offering made
+the fire. By the red hickories are meant the strings of hickory
+bark which the bird hunter twists about his waist for a belt. The
+dead birds are carried by inserting their heads under this belt.
+Red is, of course, symbolic of his success. "The mangled things"
+(unigwalû['][n]g[)i]) are the wounded birds. Kana[']t[)i] is here used
+to designate the fire, on account of its connection with the hunting
+ceremonies.
+
+
+INAG[)E][']H[)I] AYÂSTI[n]Y[)I].
+
+Us[)i]nuli[']yu Selagwû[']ts[)i] Gigage['][)i] getsû['][n]neliga
+tsûdandâgi[']h[)i] aye`li[']yu, us[)i]nuli[']yu. Yû!
+
+
+_Translation._
+
+TO SHOOT DWELLERS IN THE WILDERNESS.
+
+Instantly the Red Selagwû[']ts[)i] strike you in the very center of
+your soul--instantly. Yû!
+
+
+_Explanation._
+
+This short formula, obtained from Â`wani[']ta, is recited by the
+hunter while taking aim. The bowstring is let go--or, rather, the
+trigger is pulled--at the final _Yû!_ He was unable to explain the
+meaning of the word selagwû[']ts[)i] further than that it referred to
+the bullet. Later investigation, however, revealed the fact that
+this is the Cherokee name of a reed of the genus Erianthus, and the
+inference follows that the stalk of the plant was formerly used for
+arrow shafts. Red implies that the arrow is always successful in
+reaching the mark aimed at, and in this instance may refer also to
+its being bloody when withdrawn from the body of the animal.
+Inag[)e][']h[)i], "dwellers in the wilderness," is the generic
+term for game, including birds, but A`wani[']ta has another formula
+intended especially for deer.
+
+
+(YÂ[']NA T[)I][']KANÂGI[']TA.)
+
+  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+  Tsistuyi['] nehandu[']yanû, Tsistuyi['] nehandu[']yanû--Yoho[']+!
+  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+  Kuwâhi['] nehandu[']yanû['], Kuwâhi['] nehandu[']yanû--Yoho[']+!
+  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+  Uyâ`ye['] nehandu[']yanû['], Uya[']ye[']
+          nehahdu[']yanû[']--Yoho[']+!
+  He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+  Gâtekwâ['](h[)i]) nehandu[']yanû['], Gâtekwâ['](h[)i])
+          nehandu[']yanû[']--Yoho[']+!
+  Ûl[)e]-`nû['] as[)e]h[)i]['] tadeya[']statakûh[)i]['] gû['][n]nage
+          astû[']ts[)i]k[)i]['].
+
+
+_Translation._
+
+BEAR SONG.
+
+  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+    In Rabbit Place you were conceived (repeat)--Yoho[']+!
+  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+    In Mulberry Place you were conceived (repeat)--Yoho[']+!
+  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+    In Uyâ[']`y[)e] you were conceived (repeat)--Yoho[']+!
+  He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
+          hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
+    In the Great Swamp (?) you were conceived (repeat)--Yoho[']+!
+  And now surely we and the good black things, the best of all,
+          shall see each other.
+
+
+_Explanation._
+
+This song, obtained from A`yû['][n]in[)i] in connection with the story
+of the Origin of the Bear, as already mentioned, is sung by the bear
+hunter, in order to attract the bears, while on his way from the camp
+to the place where he expects to hunt during the day. It is one of
+those taught the Cherokees by the Ani-Tsâ[']kah[)i] before they lost
+their human shape and were transformed into bears. The melody is
+simple and plaintive.
+
+The song consists of four verses followed by a short recitation. Each
+verse begins with a loud prolonged _He+!_ and ends with _Yoho[']+!_
+uttered in the same manner. Hayuya[']haniw[)a]['] has no meaning.
+Tsistu[']y[)i], Kuwâ[']h[)i], Uyâ[']`y[)e], and Gâte[']kwâh[)i] are
+four mountains, in each of which the bears have a townhouse and hold
+a dance before going into their dens for the winter. The first three
+named are high peaks in the Smoky Mountains, on the Tennessee line,
+in the neighborhood of Clingman's Dome and Mount Guyot. The fourth is
+southeast of Franklin, North Carolina, toward the South Carolina line,
+and may be identical with Fodderstack Mountain. In Kuwahi dwells the
+great bear chief and doctor, in whose magic bath the wounded bears are
+restored to health. They are said to originate or be conceived in the
+mountains named, because these are their headquarters. The "good black
+things" referred to in the recitation are the bears.
+
+
+HI[)A]['] ATSÛ`TI[']Y[)I] TSUN[']TANÛ.
+
+Sg[)e]! Nâ[']gwa hitsatû['][n]gani[']ga hitsiga[']tug[)i]['].
+Titsila[']wisû['][n]h[)i] [u]wâgi[']`l[)i]
+tege[']tsûts`gû[']`law[)i]st[)i][']. Tsuli[']stana[']lû ûl[)e][']
+waktû[)i], agi[']st[)i] une[']ka itsû['][n]yatanilû['][)i]stani[']ga.
+Gû[n]watu[']hw[)i]tû['] nû[n]nâ[']h[)i]
+degûndâltsi[']dâhe[']st[)i]. [u]Wâ[']hisâ[']nah[)i] tigiwatsi[']la.
+Tutsegû[']`lawist[)i][']tege[']st[)i]. Û[n]tal[)i][']
+degû['][n]watanûh[)i], uhisa[']`t[)i] nige[']sû[n]na. Tsuwatsi[']la
+dadâl`tsi[']ga. A`yû A`yû['][n]in[)i] tigwadâ[']ita. Yû!
+
+
+_Translation._
+
+THIS IS FOR CATCHING LARGE FISH.
+
+Listen! Now you settlements have drawn near to hearken. Where you have
+gathered in the foam you are moving about as one. You Blue Cat and the
+others, I have come to offer you freely the white food. Let the paths
+from every direction recognize each other. Our spittle shall be in
+agreement. Let them (your and my spittle) be together as we go about.
+They (the fish) have become a prey and there shall be no loneliness.
+Your spittle has become agreeable. I am called Swimmer. Yû!
+
+
+_Explanation._
+
+This formula, from A`yû[n]in[)i][']s' book, is for the purpose of
+catching large fish. According to his instructions, the fisherman
+must first chew a small piece of Yugwilû['] (Venus' Flytrap--Dionæa
+muscipula) and spit it upon the bait and also upon the hook. Then,
+standing facing the stream, he recites the formula and puts the bait
+upon the hook. He will be able to pull out a fish at once, or if the
+fish are not about at the moment they will come in a very short time.
+
+The Yugwilû['] 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 cup. The root is much prized by the Cherokees
+for this purpose, and those in the West, where the plant is not found,
+frequently send requests for it to their friends in Carolina.
+
+The prayer is addressed directly to the fish, who are represented
+as living in settlements. The same expression as has already been
+mentioned is sometimes used by the doctors in speaking of the
+_tsgâ[']ya_ or worms which are supposed to cause sickness by getting
+under the skin of the patient. The Blue Cat (_Amiurus, genus_) is
+addressed as the principal fish and the bait is spoken of as the
+"white food," an expression used also of the viands prepared at the
+feast of the green corn dance, to indicate their wholesome character.
+"Let the paths from every direction recognize each other," means let
+the fishes, which are supposed to have regular trails through the
+water, assemble together at the place where the speaker takes his
+station, as friends recognizing each other at a distance approach to
+greet each other, [u]Wâhisâ[']nah[)i] tigiwatsi[']la, rendered "our
+spittle shall be in agreement," is a peculiar archaic expression that
+can not be literally translated. 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 individual. As before stated, the
+spittle is believed to exert an important influence upon the whole
+physical and mental being. The expression "your spittle has become
+agreeable" is explained by A`yû[n]in[)i] as an assertion or wish that
+the fish may prove palatable, while the words rendered "there shall be
+no loneliness" imply that there shall be an abundant catch.
+
+
+LOVE.
+
+(YÛ[n]W[)E][']H[)I] UGÛ['][n]WA`L[)I] I.)
+
+Ku! Sg[)e]! _Alahi[']y[)i]_ tsûl`dâ[']hist[)i], Hig[)e][']`ya
+tsûl`di[']y[)i], hatû['][n]gani[']ga. _Elahi[']y[)i]_ iyû['][n]ta
+ditsûl`da[']hist[)i], Hig[)e][']`ya Tsûne[']ga. Tsisa[']`t[)i]
+nige[']sû[n]na. Tsâduhi[']y[)i]. Nâ[']gwa-sk[)i]n['][)i]
+us[)i]nuli[']yu hû[n]skwane[']`lû[n]gû['] tsisga[']ya agine[']ga.
+Agisa[']`t[)i] nige[']sû[n]na. Nâ[']gwa nû['][n]nâ, une[']ga
+hû[n]skwanû[n]neli[']ga. Uhisa[']`t[)i] nige[']sû[n]na. Nâ[']gwa
+skwade[']tastani[']ga. Sa`ka[']ni u[']tat[)i] nige[']sû[n]na. Nû[n]nâ
+une[']ga skiksa[']`û[n]taneli[']ga. Elaye[']`l[)i]
+iyû['][n]ta skwalewist[)a][']`tani[']ga E[']lat[)i] gesû['][n]
+ts[)i]tage[']st[)i]. Agisa[']`t[)i] nige[']sû[n]na. Agwâ[']duhi[']yu.
+Kûltsâ[']te une[']ga skiga[']`tani[']ga. Uhisa[']`t[)i]
+nige[']sû[n]na, gû[n]kwatsâti[']tege[']st[)i]. Tsi-sa`ka[']ni
+agw[)a][']tat[)i] nige[']sû[n]na. Us[)i]nuli[']yu
+hû[n]skwane[']`lû[n]gû['].
+
+Ha-nâ[']gwûl[)e] _Elahi[']y[)i]_ iyû['][n]t[)a] dûhiyane[']`lû[n]gû[']
+a`g[)e][']`ya sa`ka[']ni. Nâ[']gwa nû[n]nâ[']h[)i] sa`ka[']ni
+hû[n]tane[']`laneli[']ga. Uhisa[']`t[)i]-gwû u[']danû dudusa[']g[)i]
+tanela[']s[)i]. Nû[n]nâ[']h[)i] sa`ka[']ni tade[']tâstani[']ga.
+Nâgwûl[)e]['] hû[n]hiyatsâ[']û[n]taniga. E[']lat[)i] gesû['][n]
+tû[']l`taniga. Dedu[']laskû['][n]-gwû igû['][n]wa`law[)i][']st[)i]
+uhi[']sa`ti[']y[)i] widaye[']la`ni[']ga. Dedulaskû['][n]-gwû
+igû['][n]wa`law[)i][']st[)i] uhi[']sa`ti[']y[)i] nitû['][n]neli[']ga.
+
+Ha-sâgwahi[']yu itsilasta[']lag[)i] + + uw[)a][']sahi[']yu,
+etsane[']`laneli[']ga. Agisa[']`t[)i] nige[']sû[n]na. Agwâ[']duh[)i].
+A[']yû agwadantâ[']g[)i] aye`li[']yu d'ka[']`lani[']l[)i] duda[']ntâ,
+uktahû['][n]st[)i] nige[']sû[n]na. Yû['][n]w[)i] tsu[']tsatû[n]
+widudante[']`t[)i] nige[']sû[n]na, nitû['][n]neli[']ga. Sâ[']gwah[)i]
+itsilasta[']lag[)i], etsane[']`laneli[']ga kûlkwâ[']gi-nas[)i][']
+igûlstû[']`l[)i] gegane[']`lanû['][n].
+
+Anisga[']ya anewadi[']sû[n] unihisa`ti[']y[)i].
+Tsu[']nada[']neilti[']y[)i]. D[)i][']la-gwû
+degû['][n]w[)a]natsegû[']`lawi[']sdidegû[']. Ayâ[']ise[']ta-gwû
+u[']danû. Tsunada[']neilti[']y[)i]. Utse[']tsti-gwû
+degû['][n]w[)a]natsegû[']`lawis[']didegû[']. Tsunada[']neilti[']y[)i].
+Ka[']ga-gwû degû['][n]w[)a]natsegû[']`awisdidegû['].
+Tsunada[']neilti[']y[)i]. Da[']l`ka-gwû
+degû['][n]w[)a]natsegû[']`lawisdidegû['].
+
+Kûlkwâ[']g[)i] igûlsta[']lag[)i] unihisa`ti[']yu.
+Ige[']ski-gwû nige[']sû[n]na. Ayâ[']ise[']ta-gwû
+u[']danû degû['][n]w[)a]natsûn`ti-degû[']. K'si-gwû
+degû['][n]w[)a]natsûn`ti-degû[']. A[']yagâgû['] tsisga[']ya agine[']ga
+û[n]gwane[']`lanû[']h[)i] + + Nû[n]dâgû['][n]y[)i] iti[']tsa
+ditsidâ[']ga. Agisa[']`t[)i] nige[']sû[n]na. Agwâduhi[']yu.
+Tsi-sa`ka[']n[)i] agw[)a][']tat[)i] nige[']sû[n]na. Kûltsâ[']te
+une[']ga û[n]ni[']tagâgû['] gûkwatsâ[']nti-degû[']. Agis[)a][']`t[)i]
+nige[']sû[n]na. A[']yû agwadantâ[']g[)i] aye`li[']yu gûlasi[']ga
+tsûda[']ntâ, uktahû['][n]st[)i] nige[']sû[n]na. A[']yû ts[)i][']g[)i]
+tsûda[']nta 0 0. Sg[)e]!
+
+
+_Translation._
+
+CONCERNING LIVING HUMANITY (LOVE).
+
+Kû! Listen! In Alahi[']y[)i] you repose, O Terrible Woman, O you have
+drawn near to hearken. There in Elahiy[)i] you are at rest, O White
+Woman. No one is ever lonely when with you. You are most beautiful.
+Instantly and at once you have rendered me a white man. No one is ever
+lonely when with me. Now you have made the path white for me. It shall
+never be dreary. Now you have put me into it. It shall never become
+blue. You have brought down to me from above the white road. There in
+mid-earth (mid-surface) you have placed me. I shall stand erect upon
+the earth. No one is ever lonely when with me. I am very handsome. You
+have put me into the white house. I shall be in it as it moves about
+and no one with me shall ever be lonely. Verily, I shall never become
+blue. Instantly you have caused it to be so with me.
+
+And now there in Elahiy[)i] you have rendered the woman blue. Now
+you have made the path blue for her. Let her be completely veiled in
+loneliness. Put her into the blue road. And now bring her down. Place
+her standing upon the earth. Where her feet are now and wherever she
+may go, let loneliness leave its mark upon her. Let her be marked out
+for loneliness where she stands.
+
+Ha! I belong to the (Wolf) ( + + ) clan, that one alone which was
+allotted into for you. No one is ever lonely with me. I am handsome.
+Let her put her soul the very center of my soul, never to turn away.
+Grant that in the midst of men she shall never think of them. I belong
+to the one clan alone which was allotted for you when the seven clans
+were established.
+
+Where (other) men live it is lonely. They are very loathsome. The
+common polecat has made them so like himself that they are fit
+only for his company. They have became mere refuse. They are very
+loathsome. The common opossum has made them so like himself that they
+are fit only to be with him. They are very loathsome. Even the crow
+has made them so like himself that they are fit only for his company.
+They are very loathsome. The miserable rain-crow has made them so like
+himself that they are fit only to be with him.
+
+The seven clans all alike make one feel very lonely in their company.
+They are not even good looking. They go about clothed with mere
+refuse. They even go about covered with dung. But I--I was ordained
+to be a white man. I stand with my face toward the Sun Land. No one
+is ever lonely with me. I am very handsome. I shall certainly never
+become blue. I am covered by the everlasting white house wherever I
+go. No one is ever lonely with me. Your soul has come into the very
+center of my soul, never to turn away. I--(Gatigwanasti,) (0 0)--I
+take your soul. Sg[)e]!
+
+
+_Explanation._
+
+This unique formula is from one of the loose manuscript sheets
+of Gatigwanasti, now dead, and belongs to the class known as
+Yû[n]w[)e][']h[)i] or love charms (literally, concerning "living
+humanity"), including all those referring in any way to the marital
+or sexual relation. No explanation accompanies the formula, which must
+therefore be interpreted from analogy. It appears to be recited by
+the lover himself--not by a hired shaman--perhaps while painting and
+adorning himself for the dance. (_See next two formulas._)
+
+The formula contains several obscure expressions which require further
+investigation. Elahiy[)i] or Alahiy[)i], for it is written both ways
+in the manuscript, does not occur in any other formula met with thus
+far, and could not be explained by any of the shamans to whom it was
+submitted. The nominative form may be Elah[)i], perhaps from _ela_,
+"the earth," and it may be connected with Wa[']h[)i]l[)i], the
+formulistic name for the south. The spirit invoked is the White Woman,
+white being the color denoting the south.
+
+Uhisa[']`t[)i], rendered here "lonely," is a very expressive word
+to a Cherokee and is of constant recurrence in the love formulas. 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 influence. Agisa[']`t[)i]
+nige[']sû[n]na, "I never render any one lonely," is an intensified
+equivalent for, "I am the best company in the world," and to tell a
+girl that a rival lover is uhisa[']`t[)i] is to hold out to her the
+sum of all dreary prospects should she cast in her lot with him.
+
+The speaker, who evidently has an exalted opinion of himself, invokes
+the aid of the White Woman, who is most beautiful and is never
+uhisa[']`t[)i]. She at once responds by making him a white--that is,
+a happy--man, and placing him in the white road of happiness, which
+shall never become blue with grief or despondency. She then places him
+standing in the middle of the earth, that he may be seen and admired
+by the whole world, especially by the female portion. She finally puts
+him into the white house, where happiness abides forever. The verb
+implies that the house shelters him like a cloak and goes about with
+him wherever he may go.
+
+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 lonely. As before stated, white signifies peace
+and happiness, while blue is the emblem of sorrow and disappointment.
+
+Having thus rendered himself attractive to womankind, he turns his
+attention to the girl whom he particularly desires to win. He begins
+by filling her soul with a sense of desolation and loneliness. In the
+beautiful language of the formula, her path becomes blue and she is
+veiled in loneliness. He then asserts, and reiterates, that he is of
+the one only clan which was allotted for her when the seven clans were
+established.
+
+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
+them. 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 refuse. He compares them to so many polecats,
+opossums, and crows, and finally likens them to the rain-crow (cuckoo;
+_Coccygus_), which is regarded with disfavor on account of its
+disagreeable note. 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[']`t[)i] and are covered with filth.
+Then follows another glowing panegyric of himself, closing with the
+beautiful expression, "your soul has come into the very center of
+mine, never to turn away," which reminds one forcibly of the sentiment
+in the German love song, "Du liegst mir im Herzen." The final
+expression, "I take your soul," implies that the formula has now
+accomplished its purpose in fixing her thoughts upon himself.
+
+When successful, 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 again.
+Where the name of the individual or clan is mentioned in these
+formulas the blank is indicated in the manuscript by crosses + + or
+ciphers 0 0 or by the word iyu[']st[)i], "like."
+
+
+H[)I]['][)A] [)A]MA[']Y[)I] [)A][']TAWASTI[']Y[)I] KANÂ[']HEHÛ.
+
+Sg[)e]! Ha-nâ[']gwa us[)i]nuli[']yu hatû['][n]gani[']ga
+_Hig[)e][']`yagu[']ga_, tsûwatsi[']la gi[']gage tsiye[']la
+sk[)i]na[']dû`lani[']ga. 0 0 digwadâ[']ita. Sa`ka[']n[)i]
+tûgwadûne[']lûh[)i]. Atsanû['][n]g[)i] gi[']gage
+skwâsû[']hisa`tani[']ga. + + kûlst[)a][']lag[)i] + sa`ka[']n[)i]
+nu[']tatanû['][n]ta. Ditu[']nû[n]nâ[']g[)i] dagwû[']laskû['][n]-gwû
+deganu[']y'tasi[']ga. Galâ[']nû[n]tse[']ta-gwû
+dagwadûne[']lidise[']st[)i]. Sg[)e]!
+
+
+_Translation._
+
+THIS TELLS ABOUT GOING INTO THE WATER.
+
+Listen! O, now instantly, you have drawn near to hearken, O
+Ag[)e][']`yagu[']ga. You have come to put your red spittle upon my
+body. My name is (Gatigwanasti.) The blue had affected me. You have
+come and clothed me with a red dress. She is of the (Deer) clan. She
+has become blue. You have directed her paths straight to where I have
+my feet, and I shall feel exultant. Listen!
+
+
+_Explanation._
+
+This formula, from Gatigwanasti's book, is also of the
+Yû[n]w[)e][']h[)i] class, and is repeated by the lover when about to
+bathe in the stream preparatory to painting himself for the dance.
+The services of a shaman are not required, neither is any special
+ceremony observed. The technical word used in the heading,
+[)a][']tawasti[']y[)i], signifies plunging or going entirely into a
+liquid. The expression used for the ordinary "going to water,"
+where the water is simply dipped up with the hand, is [)a]mâ[']y[)i]
+dita`ti[']y[)i], "taking them to water."
+
+The prayer is addressed to Ag[)e][']`yaguga, a formulistic name
+for the moon, which is supposed to exert a great influence in love
+affairs, because the dances, which give such opportunities for love
+making, always take place at night. The shamans can not explain the
+meaning of the term, which plainly contains the word ag[)e][']`ya,
+"woman," and may refer to the moon's supposed influence over women. In
+Cherokee mythology the moon is a man. The ordinary name is nû['][n]dâ,
+or more fully, nû['][n]dâ sû[n]nây[)e][']h[)i], "the sun living
+in the night," while the sun itself is designated as nû['][n]dâ
+ig[)e][']h[)i], "the sun living in the day."
+
+By the red spittle of Ag[)e][']`yagu[']ga and the red dress with
+which the lover is clothed are meant the red paint which he puts upon
+himself. This in former days was procured from a deep red clay known
+as ela-wâ[']t[)i], or "reddish brown clay." The word red as used in
+the formula is emblematic of success in attaining his object, besides
+being the actual color of the paint. Red, in connection with dress
+or ornamentation, has always been a favorite color with Indians
+throughout America, and there is some evidence that among the
+Cherokees it was regarded also as having a mysterious protective
+power. In all these formulas the lover renders the woman blue or
+disconsolate and uneasy in mind as a preliminary to fixing her
+thoughts upon himself. (_See next formula._)
+
+(YÛ['][n]W[)E][']H[)I] UGÛ['][n]WA`L[)I] II.)
+
+  Yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i],
+          yû['][n]w[)e]h[)i].
+  Galû['][n]lat[)i], datsila['][)i]--Yû['][n]w[)e]h[)i],
+          yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i],
+          yû['][n]w[)e]h[)i].
+  Nû[n]dâgû['][n]y[)i] gatla[']ah[)i]--Yû['][n]w[)e]h[)i].
+  Ge`yagu[']ga Gi[']gage, tsûwatsi[']la gi[']gage tsiye[']la
+          sk[)i]na[']dû`lani[']ga--
+  Yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i].
+  Hi[)a]-`nû['] atawe[']ladi[']y[)i] kanâ[']h[)e]hû galû[n]lti[']tla.
+
+
+_Translation._
+
+SONG FOR PAINTING.
+
+  _Yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i],
+          yû['][n]w[)e]h[)i]._
+  I am come from above--_Yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i],
+          yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i]._
+  I am come down from the Sun Land--_Yû['][n]w[)e]h[)i]._
+  O Red Ag[)e]`yagu[']ga, you have come and put your red spittle
+          upon my body--Yû['][n]w[)e]h[)i], yû['][n]w[)e]h[)i],
+          yû['][n]w[)e]h[)i].
+
+And this above is to recite while one is painting himself.
+
+
+_Explanation._
+
+This formula, from Gatigwanasti, immediately follows the one last
+given, in the manuscript book, and evidently comes immediately after
+it also in practical use. The expressions used have been already
+explained. The one using the formula first bathes in the running
+stream, reciting at the same time the previous formula "Amâ[']y[)i]
+[)A][']tawasti[']y[)i]." He then repairs to some convenient spot
+with his paint, beads, and other paraphernalia and proceeds to adorn
+himself for the dance, which usually begins about an hour after
+dark, but is not fairly under way until nearly midnight. The refrain,
+yû['][n]w[)e]h[)i], is probably _sung_ while mixing the paint, and the
+other portion is recited while applying the pigment, or vice versa.
+Although these formula are still in use, the painting is now obsolete,
+beyond an occasional daubing of the face, without any plan or pattern,
+on the occasion of a dance or ball play.
+
+ADALANI[']STA`TI[']Y[)I]. [)I].
+
+            Sg[)e]! Ha-nâ[']gwa hatû['][n]gani[']ga nih[)i][']--
+  --Tsa[']watsi[']lû ts[)i]k[)i]['] ts[)i]kû['] ayû['].
+  --Hiyelû['] ts[)i]k[)i]['] ts[)i]kû['] ayû['].
+  --Ts[)a]wiyû['] ts[)i]k[)i]['] ts[)i]kû['] ayû['].
+  --Tsûnahu['] ts[)i]k[)i]['] ts[)i]kû['] ayû['].
+
+Sg[)e]! Nâ[']gwa hatû['][n]gani[']ga, H[)i]kayû['][n]lige. Hi[)a][']
+asga[']ya uda[']ntâ tsa`ta[']hisi[']ga [H[)i]kayû['][n]lige]
+hiye[']lastû[n]. Tsaskûlâ[']h[)i]sti-gwû['] nige[']sû[n]na.
+D[)i]kana[']watû['][n]ta-gwû tsûtû[']neli[']ga.
+H[)i]lû dudant[)e][']`t[)i] nige[']sû[n]na. Duda[']ntâ
+dûskalû[n][']tseli[']ga. Ast[)i]['] digû['][n]nage
+tagu[']talû[n]tani[']ga.
+
+
+_Translation._
+
+TO ATTRACT AND FIX THE AFFECTIONS.
+
+  Listen! O, now you have drawn near to hearken--
+      --Your spittle, I take it, I eat it. }
+      --Your body, I take it, I eat it,    }
+      --Your flesh, I take it, I eat it,   } Each sung four times.
+      --Your heart, I take it, I eat it.   }
+
+Listen! O, now you have drawn near to hearken, O, Ancient One. This
+man's (woman's) soul has come to rest at the edge of your body. You
+are never to let go your hold upon it. It is ordained that you shall
+do just as you are requested to do. Let her never think upon any
+other place. Her soul has faded within her. She is bound by the black
+threads.
+
+
+_Explanation._
+
+This formula is said by the young husband, who has just married an
+especially engaging wife, who is liable to be attracted by other men.
+The same formula may also be used by the woman to fix her husband's
+affections. On the first night that they are together the husband
+watches until his wife is asleep, when, sitting up by her side, he
+recites the first words: Sg[)e]! Ha-nâ[']gwa hatû['][n]gani[']ga
+nih[)i]['], and then sings the next four words: Tsawatsi[']lû
+ts[)i]k[)i]['] ts[)i]kû['] ayû['], "Your spittle, I take it, I eat
+it," repeating the words four times. While singing he moistens his
+fingers with spittle, which he rubs upon the breast of the woman. The
+next night he repeats the operation, this time singing the words, "I
+take your body." The third night, in the same way, he sings, "I take
+your flesh," and the fourth and last night, he sings "I take your
+heart," after which he repeats the prayer addressed to the Ancient
+One, by which is probably meant the Fire (the Ancient White).
+A`yû['][n]in[)i] states that the final sentences should be masculine,
+i.e., His soul has faded, etc., and refer to any would-be seducer.
+There is no gender distinction in the third person in Cherokee. He
+claimed that this ceremony was so effective that no husband need have
+any fears for his wife after performing it.
+
+
+ADAYE[']LIGA[']GTA`T[)I]['].
+
+Yû! Galû['][n]lat[)i] tsûl`da[']hist[)i], Giya[']giya['] Sa`ka[']ni,
+nâ[']gwa nû[n]talû[n] i[']yû['][n]ta. Tsâ[']la Sa`ka[']ni
+tsûgistâ[']`t[)i] adû[n]ni[']ga. Nâ[']gwa nidâtsu[']l`tanû['][n]ta,
+nû['][n]t[=a]tagû['] hisa[']hasi[']ga. Tani[']dâgû[n][']
+aye[']`l[)i] dehidâ[']siga. Unada[']ndâ dehiyâ[']staneli[']ga.
+Nidugale[']ntanû['][n]ta nidûhû[n]neli[']ga.
+
+Tsisga[']ya agine[']ga, nû[n]dâgû['][n]y[)i] ditsidâ[']`st[)i].
+Gû[']n[)i] âstû['] uhisa[']`t[)i] nige[']sû[n]na. Ag[)e][']`ya
+une[']ga hi['][)a] iyu[']st[)i] gûlstû[']`l[)i], iyu[']st[)i]
+tsûdâ[']ita. Uda[']ndâ us[)i]nu[']l[)i] dâdatinilû[']gû[n]el[)i]['].
+Nû[n]dâgû['][n]yitsû['] dâdatinilugûstanel[)i]. Tsisga[']ya
+agine[']ga, ditsidâstû['][n][)i] nû`nû['] kana[']tlani[']ga.
+Tsûnkta['] teg[)a]`la[']watege[']st[)i]. Tsiye[']lû[n] gesû['][n][)i]
+uhisa[']`t[)i] nige[']sû[n]na.
+
+
+_Translation._
+
+FOR SEPARATION (OF LOVERS).
+
+Yû! On high you repose, O Blue Hawk, there at the far distant lake.
+The blue tobacco has come to be your recompense. Now you have arisen
+at once and come down. You have alighted midway between them where
+they two are standing. You have spoiled their souls immediately. They
+have at once become separated.
+
+I am a white man; I stand at the sunrise. The good sperm shall never
+allow any feeling of loneliness. This white woman is of the Paint
+(iyust[)i]) clan; she is called (iyust[)i]) Wây[)i][']. We shall
+instantly turn her soul over. We shall turn it over as we go toward
+the Sun Land. I am a white man. Here where I stand it (her soul) has
+attached itself to (literally, "come against") mine. Let her eyes in
+their sockets be forever watching (for me). There is no loneliness
+where my body is.
+
+
+_Explanation._
+
+This formula, from A`yû[n]in[)i]'s book, is used to separate two
+lovers or even a husband and wife, if the jealous rival so desires. In
+the latter case the preceding formula, from the same source, would be
+used to forestall this spell. No explanation of the ceremony is given,
+but the reference to tobacco may indicate that tobacco is smoked
+or thrown into the fire during the recitation. The particular hawk
+invoked (giya[']giya[']) is a large species found in the coast region
+but seldom met with in the mountains. Blue indicates that it brings
+trouble with it, while white in the second paragraph indicates that
+the man is happy and attractive in manner.
+
+In the first part of the formula the speaker calls upon the Blue
+Hawk to separate the lovers and spoil their souls, i.e., change their
+feeling toward each other. In the second paragraph he endeavors
+to attract the attention of the woman by eulogizing himself. The
+expression, "we shall turn her soul over," seems here to refer to
+turning her affections, but as generally used, to turn one's soul is
+equivalent to killing him.
+
+
+(ADALAN[)I][']ST[)A]`TI[']Y[)I] II.)
+
+Yû! Ha-nâ[']gwa ada[']nt[)i] d[)a]tsâsi[']ga, [*][*]
+h[)i]lû(stû[']`l[)i]), ([*][*]) ditsa(dâ[']ita). A[']yû 0 0
+tsila(stû[']`l[)i]). Hiye[']la ts[)i]k[)i]['] ts[)i]kû[']. (Yû!)
+
+Yû! Ha-nâ[']gwa ada[']nt[)i] d[)a]tsâsi[']ga. [*][*]
+h[)i]lû(stû[']`l[)i]), [*][*] ditsa(dâ[']íta). A[']yû 0 0 tsûwi[']ya
+ts[)i]k[)i]['] ts[)i]kû[']. Yû!
+
+Yû! Ha-nâ[']gwa ada[']nt[)i] d[)a]tsâsi[']ga. [*][*]
+h[)i]lû(stû[']`l[)i]) [*][*] ditsa(dâ[']íta). A[']yû 0 0 tsûwatsi[']la
+ts[)i]k[)i]['] ts[)i]kû['] a[']yû. Yû!
+
+Yû! Ha-nâ[']gwa ada[']nt[)i] d[)a]tsâsi[']ga. [*][*]
+h[)i]lû(stû[']`l[)i]), [*][*] ditsadâ['](ita). A[']yû 0 0
+tsûnah[)u]['] ts[)i]k[)i]['] ts[)i]kû[']. Yû!
+
+Sg[)e]! "Ha-nâ[']gwa ada[']nt[)i] dutsase['], tsugale[']nt[)i]
+nige[']sû[n]na," tsûdûne[)i], H[)i]kayû['][n]lige
+galû['][n]lat[)i]. Kanan[)e][']sk[)i] Û['][n]nage galû['][n]lat[)i]
+(h)etsatsâ[']û[n]t[)a]nile['][)i]. Ts[)a]nilta[']g[)i]
+tsûksâ[']û[n]tanile['][)i]. [*][*] gûla(stû[']`l[)i]),
+[*][*] ditsadâ['](ita). Dudantâ[']g[)i] uhani[']latâ
+t[)i]kwenû['][n]tani[']ga. Kûlkwâ[']g[)i] igûlsta[']lag[)i]
+iyû['][n]ta yû['][n]w[)i] adayû['][n]lataw[)a][']
+dudûne[']lida[']lû[n] uhisa[']`t[)i] nige[']sû[n]na.
+
+Sg[)e]! Ha-nâ[']gwat[)i] uhisa[']`t[)i] dutlû['][n]tani[']ga.
+Tsû[']nkta daskâ[']lû[n]tsi[']ga. Sâ[']gwah[)i] di[']kta
+de[']gayelû[n]tsi[']ga. Ga[']tsa igûnû[']nugâ['][)i]stû
+uda[']ntâ? Usû[']hita nudanû['][n]na ûltû[n]ge[']ta
+gû[n]wadûneli[']dege[']st[)i]. Igû[n]wûlsta[']`ti-gwû
+duwâlu[']wa`tû[n]t[)i] nige[']sû[n]na. Kanan[)e][']sk[)i]
+Û[n]nage['][)i] tsanildew'se[']st[)i] ada[']ntâ uktû[n]lesi[']dast[)i]
+nige[']sûna. Gadâyu[']st[)i] tsûdâ[']ita ada[']nt[)i]
+tside[']atsasi[']ga. A[']ya a[']kwatseli[']ga.
+
+Sg[)e]! Ha-nâ[']gwûl[)e]['] hû[n]hatû[n]ga[']ga, H[)i]kayû['][n]l[)i]
+Gi[']gage. Tsetsûli[']s[)i] hiye[']lastû[n] a`ta[']hisi[']ga.
+Ada[']ntâ hasû`gû[']`law[)i][']stani[']ga, tsa[']skaláh[)i]st[)i]
+nige[']sû[n]na. H[)i]kayû['][n]lige den[)a]tsegû`la[']w[)i]stani[']ga.
+Ag[)e][']`ya g[)i][']nsû[n]gû`law[)i]s[']tani[']ga uda[']ntâ
+_uwahis[)i][']sata_. D[)i]g[)i]naskûlâ[']h[)i]st[)i] nige[']sû[n]na.
+Yû!
+
+Hi['][)a]nasgwû['] u`tlâ[']yi-gwû d[)i]galû['][n]wistan[']t[)i]
+snû[n]â[']y[)i] hani[']`lihû[n] gûnasgi[']st[)i]. Gane[']ts[)i]
+aye[']`l[)i] asi[']tadis[']t[)i] watsi[']la, ganû[n]li[']yet[)i]
+aguwaye[']n[)i] andisgâ['][)i]. Sâi[']y[)i] tsika[']nâhe
+itsu[']laha[']gwû.
+
+
+_Translation._
+
+TO FIX THE AFFECTIONS.
+
+Yû! Ha! Now the souls have come together. You are of the Deer (x x)
+clan. Your name is (x x) Ayâsta, I am of the Wolf (o-o) clan. Your
+body, I take it, I eat it. Yû! Ha! Now the souls have come together.
+You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan.
+Your flesh I take, I eat. Yû!
+
+Yû! Ha! Now the souls have come together. You are of the Deer clan.
+Your name is Ayâsta. I am of the Wolf clan. Your spittle I take, I
+eat. I! Yû!
+
+Yû! Ha! Now the souls have come together. You are of the Deer clan.
+Your name is Ayâsta. I am of the Wolf clan. Your heart I take, I eat.
+Yû!
+
+Listen! "Ha! Now the souls have met, never to part," you have said, O
+Ancient One above. O Black Spider, you have been brought down from on
+high. You have let down your web. She is of the Deer clan; her name
+is Ayâsta. Her soul you have wrapped up in (your) web. There where the
+people of the seven clans are continually coming in sight and again
+disappearing (i.e. moving about, coming and going), there was never
+any feeling of loneliness.
+
+Listen! Ha! But now you have covered her over with loneliness. Her
+eyes have faded. Her eyes have come to fasten themselves on one alone.
+Whither can her soul escape? Let her be sorrowing as she goes along,
+and not for one night alone. Let her become an aimless wanderer, whose
+trail may never be followed. O Black Spider, may you hold her soul in
+your web so that it shall never get through the meshes. What is the
+name of the soul? They two have come together. It is mine!
+
+Listen! Ha! And now you have hearkened, O Ancient Red. Your
+grandchildren have come to the edge of your body. You hold them yet
+more firmly in your grasp, never to let go your hold. O Ancient One,
+we have become as one. The woman has put her (x x x) soul into our
+hands. We shall never let it go! Yû!
+
+(Directions.)--And this also is for just the same purpose (the
+preceding formula in the manuscript book is also a love charm). It
+must be done by stealth at night when they are asleep. One must put
+the hand on the middle of the breast and rub on spittle with the hand,
+they say. The other formula is equally good.
+
+
+_Explanation._
+
+This formula to fix the affections of a young wife is taken from the
+manuscript sheets of the late Gatigwanasti. It very much resembles the
+other formula for the same purpose, obtained from. A`yû['][n]in[)i],
+and the brief directions show that the ceremony is alike in both. The
+first four paragraphs are probably sung, as in the other formula, on
+four successive nights, and, as explained in the directions and as
+stated verbally by A`yû['][n]in[)i], this must be done stealthily at
+night while the woman is asleep, the husband rubbing his spittle on
+her breast with his hand while chanting the song in a low tone, hardly
+above a whisper. The prayer to the Ancient One, or Ancient Red (Fire),
+in both formulas, and the expression, "I come to the edge of your
+body," indicate that the hands are first warmed over the fire, in
+accordance with the general practice when laying on the hands. The
+prayer to the Black Spider is a beautiful specimen of poetic imagery,
+and hardly requires an explanation. The final paragraph indicates
+the successful accomplishment of his purpose. "Your grandchildren"
+(tsetsûli[']s[)i]) is an expression frequently used in addressing the
+more important deities.
+
+
+MISCELLANEOUS FORMULAS.
+
+SÛ[n]NÂ[']Y[)I] EDÂ[']H[)I] E[']SGA ASTÛ[n]TI[']Y[)I].
+
+Sg[)e]! Uhyû[n]tsâ[']y[)i] galû[n]lti[']tla tsûltâ[']hist[)i],
+H[)i]sgaya Gigage['][)i], us[)i]nu[']l[)i] di[']tsakûn[)i][']
+denatlû[n]hi[']sani[']ga Uy-igawa[']st[)i] duda[']nt[)i].
+Nû[n]nâ[']h[)i] tatuna[']wat[)i]. Us[)i]nu[']l[)i] duda[']ntâ
+dani[']yû[n]stanil[)i]['].
+
+Sg[)e]! Uhyû[n]tlâ[']y[)i] galû[n]lti[']tla tsûltâ[']hist[)i],
+H[)i]sga[']ya T[)e][']halu, _hinaw's[)u][']'ki_. Ha-us[)i]nu[']l[)i]
+nâ[']gwa di[']tsakûn[)i]['] denatlû[n]hisani[']ga uy-igawa[']st[)i]
+duda[']nt[)i]. Nû[n]nâ[']h[)i] t[)a]tuna[']w[)a]t[)i].
+Us[)i]nu[']l[)i] duda[']ntâ dani[']gal[)i]stan[)i]['].
+
+
+_Translation._
+
+TO SHORTEN A NIGHT-GOER ON THIS SIDE.
+
+Listen! In the Frigid Land above you repose, O Red Man, quickly we two
+have prepared your arrows for the soul of the Imprecator. He has
+them lying along the path. Quickly we two will take his soul as we go
+along.
+
+Listen! In the Frigid Land above you repose, O Purple Man, * * * *.
+Ha! Quickly now we two have prepared your arrows for the soul of the
+Imprecator. He has them lying along the path. Quickly we two will cut
+his soul in two.
+
+
+_Explanation._
+
+This formula, from A`yû['][n]in[)i]s' book, is for the purpose of
+driving away a witch from the house of a sick person, and opens up a
+most interesting chapter of Cherokee beliefs. The witch is supposed
+to go about chiefly under cover of darkness, and hence is called
+sû[n]nâ[']y[)i] edâ[']h[)i], "the night goer." This is the term in
+common use; but there are a number of formulistic expressions to
+designate a witch, one of which, u[']ya igawa[']st[)i], occurs in the
+body of the formula and may be rendered "the imprecator," i.e., the
+sayer of evil things or curses. As the counteracting of a deadly spell
+always results in the death of its author, the formula is stated to be
+not merely to drive away the wizard, but to kill him, or, according to
+the formulistic expression, "to shorten him (his life) on this side."
+
+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 house. They annoy the
+sick man and thus hasten his death by stamping upon the roof and
+beating upon the sides of the house; 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 floor. 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 man. Thus it is that
+a witch who is successful in these practices lives to be very old.
+Without going into extended details, it may be sufficient to state
+that the one most dreaded, alike by the friends of the sick man and by
+the lesser witches, is the Kâ[']lana-ayeli[']sk[)i] or Raven Mocker,
+so called because he flies through the air at night in a shape of
+fire, uttering sounds like the harsh croak of a raven.
+
+The formula here given is short and simple as compared with some
+others. There is evidently a mistake in regard to the Red Man, who is
+here placed in the north, instead of in the east, as it should be.
+The reference to the arrows will be explained further on. Purple,
+mentioned in the second paragraph, has nearly the same symbolic
+meaning as blue, viz: Trouble, vexation and defeat; hence the Purple
+Man is called upon to frustrate the designs of the witch.
+
+To drive away the witch the shaman first prepares four sharpened
+sticks, which he drives down into the ground outside the house at each
+of the four corners, leaving the pointed ends projecting upward and
+outward. Then, about noontime he gets ready the Tsâlagayû['][n]l[)i]
+or "Old Tobacco" (_Nicotiana rustica_), with which he fills his pipe,
+repeating this formula during the operation, after which he wraps the
+pipe thus filled in a black cloth. This sacred tobacco is smoked only
+for this purpose. He then goes out into the forest, and returns just
+before dark, about which time the witch may be expected to put in
+an appearance. Lighting his pipe, he goes slowly around the house,
+puffing the smoke in the direction of every trail by which the witch
+might be able to approach, and probably repeating the same or another
+formula the while. He then goes into the house and awaits results.
+When the witch approaches under cover of the darkness, whether in his
+own proper shape or in the form of some animal, the sharpened stick on
+that side of the house shoots up into the air and comes down like an
+arrow upon his head, inflicting such a wound as proves fatal within
+seven days. This explains the words of the formula, "We have prepared
+your arrows for the soul of the Imprecator. He has them lying
+along the path". A`yû['][n]in[)i] said nothing about the use of the
+sharpened sticks in this connection, mentioning only the tobacco,
+but the ceremony, as here described, is the one ordinarily used. When
+wounded the witch utters a groan which is heard by those listening
+inside the house, even at the distance of half a mile. No one knows
+certainly who the witch is until a day or two afterward, when some old
+man or woman, perhaps in a remote settlement, is suddenly seized with
+a mysterious illness and before seven days elapse is dead.
+
+
+GAHU[']ST[)I] A[']GIYAHU[']SA.
+
+Sg[)e]! Ha-nâ[']gwa hatû['][n]gani[']ga Nû['][n]ya Wâtige['][)i],
+gahu[']st[)i] tsûtska[']d[)i] nige[']sû[n]na. Ha-nâ[']gwa
+dû['][n]gihya[']l[)i]. Agiyahu[']sa s[)i][']kwa, haga[']
+tsû[n]-nû['] iyû['][n]ta d[)a]tsi[']waktû[']h[)i]. Tla-`ke['] a[']ya
+a[']kwatseli[']ga. 0 0 digwadâi[']ta.
+
+
+_Translation._
+
+I HAVE LOST SOMETHING.
+
+Listen! Ha! Now you have drawn near to hearken, O Brown Rock; you
+never lie about anything. Ha! Now I am about to seek for it. I have
+lost a hog and now tell me about where I shall find it. For is it not
+mine? My name is ----.
+
+
+_Explanation._
+
+This formula, for finding anything lost, is so simple as to need but
+little explanation. Brown in this instance has probably no mythologic
+significance, but refers to the color of the stone used in the
+ceremony. This is a small rounded water-worn pebble, in substance
+resembling quartz and of a reddish-brown color. It is suspended by a
+string held between the thumb and finger of the shaman, who is guided
+in his search by the swinging of the pebble, which, according to their
+theory, will swing farther in the direction of the lost article than
+in the contrary direction! The shaman, who is always fasting, repeats
+the formula, while closely watching the motions of the swinging
+pebble. He usually begins early in the morning, making the first
+trial at the house of the owner of the lost article. After noting the
+general direction toward which it seems to lean he goes a considerable
+distance in that direction, perhaps half a mile or more, and makes
+a second trial. This time the pebble may swing off at an angle in
+another direction. He follows up in the direction indicated for
+perhaps another half mile, when on a third trial the stone may veer
+around toward the starting point, and a fourth attempt may complete
+the circuit. Having thus arrived at the conclusion that the missing
+article is somewhere within a certain circumscribed area, 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
+points. Holding the stone over the center of the cross he again
+repeats the formula and notes the direction in which the pebble
+swings. This is the final trial and he now goes slowly and carefully
+over the whole surface in that direction, between the center of the
+circle and the limit of the circumscribed area until in theory, at
+least, the article is found. Should he fail, he is never at a loss for
+excuses, but the specialists in this line are generally very shrewd
+guessers well versed in the doctrine of probabilities.
+
+There are many formulas for this purpose, some of them being long
+and elaborate. When there is reason to believe that the missing
+article has been stolen, the specialist first determines the clan or
+settlement to which the thief belongs and afterward the name of the
+individual. Straws, bread balls, and stones of various kinds are used
+in the different formulas, the ceremony differing according to the
+medium employed. The stones are generally pointed crystals or antique
+arrowheads, and are suspended as already described, the point being
+supposed to turn finally in the direction of the missing object.
+Several of these stones have been obtained on the reservation and
+are now deposited in the National Museum. It need excite no surprise
+to find the hog mentioned in the formula, as this animal has been
+domesticated among the Cherokees for more than a century, although
+most of them are strongly prejudiced against it.
+
+
+HIA['] UNÁLE (ATESTI[']Y[)I]).
+
+    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi['],
+    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi[']--Yû!
+
+Sg[)e]! Ha-nâ[']gwa h[)i]nahû[n][']ski tay[)i][']. Ha-tâ[']sti-gwû
+gû[n]ska[']ihû. Tsûtali[']i-gwati[']na halu[']`n[)i].
+Kû[']nigwati[']na dula[']ska galû['][n]lati-gwû witu[']kt[)i].
+Wigû[n]yas[)e][']h[)i]s[)i]. Â[']tal[)i] tsugû['][n]y[)i]
+wite[']tsatanû['][n]û[n]s[)i]['] nû[n]nâh[)i] tsane[']lag[)i]
+de[']gatsana[']wadise[']st[)i]. Kûnstû['] dutsasû['][n][)i]
+atû['][n]wasût[)e][']hah[)i]['] tsûtûneli[']sest[)i]. Sg[)e]!
+
+
+_Translation._
+
+THIS IS TO FRIGHTEN A STORM.
+
+    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi['],
+    Yuhahi['], yuhahi['], yuhahi['], yuhahi['], yuhahi[']--Yû!
+
+Listen! O now you are coming in rut. Ha! I am exceedingly afraid of
+you. But yet you are only tracking your wife. Her footprints can be
+seen there directed upward toward the heavens. I have pointed them
+out for you. Let your paths stretch out along the tree tops (?) on
+the lofty mountains (and) you shall have them (the paths) lying down
+without being disturbed, Let (your path) as you go along be where the
+waving branches meet. Listen!
+
+
+_Explanation._
+
+This formula, from A`yû['][n]in[)i]'s book, is for driving away, or
+"frightening" a storm, which threatens to injure the growing corn. The
+first part is a meaningless song, which is sung in a low tone in the
+peculiar style of most of the sacred songs. The storm, which is not
+directly named, is then addressed and declared to be coming on in a
+fearful manner on the track of his wife, like an animal in the rutting
+season. 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 mountains, where he shall be undisturbed.
+
+The shaman stands facing the approaching storm with one hand stretched
+out toward it. After repeating the song and prayer he gently blows in
+the direction toward which he wishes it to go, waving his hand in the
+same direction as though pushing away the storm. A part of the storm
+is usually sent into the upper regions of the atmosphere. If standing
+at the edge of the field, he holds a blade of corn in one hand while
+repeating the ceremony.
+
+
+DANAWÛ['] TSUNEDÂLÛ[']H[)I] NUNATÛ[']NELI[']TALÛ['][n]H[)I]
+U[']NALSTELTA[']`TANÛ[']H[)I].
+
+Hay[)i]! Yû! Sg[)e]! Nâ[']gwa us[)i]nuli[']yu A[']tasu
+Gi[']gage['][)i] hinisa[']latani[']ga. Us[)i]nu[']l[)i] duda[']ntâ
+u[']nanugâ[']tsidast[)i]['] nige[']sû[n]na. Duda[']ntâ
+e`lawi[']n[)i] iyû['][n]ta [)a][']tasû digû[n]nage['][)i]
+degû[n]lskw[)i][']tahise[']st[)i], anetsâge[']ta unanugâ[']ist[)i]
+nige[']sû[n]na, nitinû['][n]neli[']ga. [)A][']tasû
+dusa[']ladanû['][n]st[)i] nige[']sû[n]na, nitinû['][n]neli[']ga.
+E`lawi[']n[)i] iyû['][n]ta [)a][']tasû û[n]nage['] ugû[n][']hatû
+û[n]nage['] sâ[']gwa da`liy[)e][']kû`lani[']ga _unadutlâ[']g[)i]_.
+Unanugâ[']tsida[']st[)i] nige[']sû[n]na, nû[n]eli[']ga.
+
+Us[)i]nuli[']yu tsunada[']ntâ kul`kwâ[']gine
+tigalû['][n]ltiyû['][n][)i] iyû['][n]ta ada[']ntâ
+tega[']y[)e]`ti[']tege[']st[)i]. Tsunada[']ntâ tsuligal[)i][']st[)i]
+nige[']sû[n]na dudûni[']tege[']st[)i]. Us[)i]nu[']l[)i]
+deniû['][n]eli[']ga galû['][n]lat[)i] iyû['][n]ta
+widu[']l`tâh[)i]sti[']tege[']st[)i]. [)A][']tasû
+gigage['][)i] d[)e]hatagû['][n]yastani[']ga. Tsunada[']ntâ
+tsudastû[']nilida[']st[)i] nige[']sû[n]na nû[n]eli[']ga. Tsunada[']ntâ
+galû['][n]lat[)i] iyû['][n]ta wit[)e][']`titege[']st[)i].
+Tsunada[']ntâ anigwalu[']g[)i] une[']ga
+gû[n]wa[']nadagû['][n]yastitege[']st[)i]. Sa`ka[']n[)i] udûnu[']h[)i]
+nige[']sû[n]na us[)i]nuli[']yu. Yû!
+
+
+_Translation._
+
+WHAT THOSE WHO HAVE BEEN TO WAR DID TO HELP THEMSELVES.
+
+Hay[)i]! Yû! Listen! Now instantly we have lifted up the red war club.
+Quickly his soul shall be without motion. There under the earth, where
+the black war clubs shall be moving about like ball sticks in the
+game, there his soul shall be, never to reappear. We cause it to be
+so. He shall never go and lift up the war club. We cause it to be so.
+There under the earth the black war club (and) the black fog have come
+together as one for their covering. It shall never move about (i.e.,
+the black fog shall never be lifted from them). We cause it to be so.
+
+Instantly shall their souls be moving about there in the seventh
+heaven. Their souls shall never break in two. So shall it be. Quickly
+we have moved them (their souls) on high for them, where they shall
+be going about in peace. You (?) have shielded yourselves (?) with the
+red war club. Their souls shall never be knocked about. Cause it to
+be so. There on high their souls shall be going about. Let them shield
+themselves with the white war whoop. Instantly (grant that) they shall
+never become blue. Yû!
+
+
+_Explanation._
+
+This formula, obtained from A`wani[']ta, may be repeated by the
+doctor for as many as eight men at once when about to go to war. It is
+recited for four consecutive nights, immediately before setting out.
+There is no tabu enjoined and no beads are used, but the warriors "go
+to water" in the regular way, that is, they stand at the edge of the
+stream, facing the east and looking down upon the water, while the
+shaman, standing behind them, repeats the formula. On the fourth night
+the shaman gives to each man a small charmed root which has the power
+to confer invulnerability. 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 water. 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 ulû[n]sû[']t[)i] 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 battle.
+
+In the formula the shaman identifies himself with the warriors,
+asserting that "_we_" have lifted up the red war club, red being the
+color symbolic of success and having no reference to blood, as might
+be supposed from the connection. In the first paragraph he invokes
+curses upon the enemy, the future tense verb _It shall be_, etc.,
+having throughout the force of _let it be_. He puts the souls of
+the doomed enemy in the lower regions, where the black war clubs are
+constantly waving about, and envelops them in a black fog, which shall
+never be lifted and out of which they shall never reappear. From
+the expression in the second paragraph, "their souls shall never be
+knocked about," 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 earth. The spirit land of the
+Cherokees is in the west, but in these formulas of malediction or
+blessing the soul of the doomed man is generally consigned to the
+underground region, while that of the victor is raised by antithesis
+to the seventh heaven.
+
+Having disposed of the enemy, the shaman in the second paragraph turns
+his attention to his friends and at once raises their souls to the
+seventh heaven, where they shall go about in peace, shielded by
+(literally, "covered with") the red war club of success, and never to
+be knocked about by the blows of the enemy. "Breaking the soul in two"
+is equivalent to snapping the thread of life, the soul being regarded
+as an intangible something having length, like a rod or a string. This
+formula, like others written down by the same shaman, contains several
+evident inconsistencies both as to grammar and mythology, due to the
+fact that A`wanita is extremely careless with regard to details and
+that this particular formula has probably not been used for the last
+quarter of a century. The warriors are also made to shield themselves
+with the white war whoop, which should undoubtedly be the red war
+whoop, consistent with the red war club, white being the color
+emblematic of peace, which is evidently an incongruity. The war whoop
+is believed to have a positive magic power for the protection of the
+warrior, as well as for terrifying the foe.
+
+The mythologic significance of the different colors is well shown in
+this formula. Red, symbolic of success, 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" himself. There is no doubt
+that the war whoop also should be represented as red. In conjuring
+with the beads for long life, for recovery from sickness, or for
+success in love, the ball play, or any other undertaking, the red
+beads represent the party for whose benefit the magic spell is
+wrought, and he is figuratively clothed in red and made to stand upon
+a red cloth or placed upon a red seat. The red spirits invoked always
+live in the east and everything pertaining to them is of the same
+color.
+
+Black is always typical of death, and in this formula the soul of the
+enemy is continually beaten about by black war clubs and enveloped in
+a black fog. 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 soul, carry it to the west,
+and put it into the black coffin deep in the black mud, with a black
+serpent coiled above it.
+
+Blue is emblematic of failure, disappointment, or unsatisfied desire.
+"They shall never become blue" means that they shall never fail in
+anything they undertake. In love charms the lover figuratively covers
+himself with red and prays that his rival shall become entirely blue
+and walk in a blue path. The formulistic expression, "He is entirely
+blue," closely approximates in meaning the common English phrase, "He
+feels blue." The blue spirits live in the north.
+
+White--which occurs in this formula only by an evident error--denotes
+peace and happiness. In ceremonial addresses, as at the green corn
+dance and ball play, the people figuratively partake of white food
+and after the dance or the game return along the white trail to their
+white houses. In love charms the man, in order to induce the woman to
+cast her lot with his, boasts "I am a white man," implying that all is
+happiness where he is. White beads have the same meaning in the bead
+conjuring and white was the color of the stone pipe anciently used
+in ratifying peace treaties. The white spirits live in the south
+(Wa[']hal[)a]).
+
+Two other colors, brown and yellow, are also mentioned in the
+formulas. Wâtige['][)i], "brown," is the term used to include brown,
+bay, dun, and similar colors, especially as applied to animals. It
+seldom occurs in the formulas and its mythologic significance is as
+yet undetermined. Yellow is of more frequent occurrence and is typical
+of trouble and all manner of vexation, the yellow spirits being
+generally invoked when the shaman wishes to bring down calamities upon
+the head of his victim, without actually destroying him. So far as
+present knowledge goes, neither brown nor yellow can be assigned to
+any particular point of the compass.
+
+Us[)i]nuli[']yu, rendered "instantly," is the intensive form of
+us[)i]nu[']l[)i] "quickly," both of which words recur constantly
+in the formulas, in some entering into almost every sentence. This
+frequently gives the translation an awkward appearance. Thus the final
+sentence above, which means literally "they shall never become blue
+instantly," signifies "Grant that they shall never become blue", i.e.,
+shall never fail in their purpose, _and grant our petition instantly_.
+
+
+DIDA[']LATLI[']`T[)I].
+
+Sg[)e]! Nâ[']gwa tsûdantâ[']g[)i] tegû['][n]yatawâ[']ilateli[']ga.
+Iyust[)i] (0 0) tsilastû[']`l[)i] Iyu[']st[)i] (0 0) ditsadâ[']ita.
+Tsûwatsi[']la elawi[']n[)i] tsidâ[']h[)i]stani[']ga. Tsûdantâg[)i]
+elawi[']n[)i] tsidâ[']h[)i]stani[']ga. Nû['][n]ya gû['][n]nage
+gû[n]yu[']tlû[n]tani[']ga. [)A]`nûwa[']g[)i] gû['][n]nage[']
+gû[n]yu[']tlû[n]tani[']ga. Sû[n]talu[']ga gû['][n]nage
+degû['][n]yanu[']galû['][n]tani[']ga, tsû[']nanugâ[']ist[)i]
+nige[']sû[n]na. Usûhi[']y[)i] nû[n]nâ[']h[)i]
+wite[']tsatanû['][n]û[n]s[)i] gûne[']sâ gû['][n]nage asahalag[)i]['].
+Tsûtû[']neli[']ga. Elawâ[']t[)i] asa[']halag[)i][']a[']dû[n]ni[']ga.
+Us[)i]nuli[']yu Usûhi[']y[)i] gûltsâ[']t[)e]
+digû['][n]nagesta[']y[)i], elawâ[']ti gû['][n]nage tidâ[']h[)i]st[)i]
+wa`yanu[']galû[n]tsi[']ga. Gûne[']sa gû['][n]age sû[n]talu[']ga
+gû['][n]nage gayu[']tlû[n]tani[']ga. Tsûdantâ[']g[)i]
+ûska[']lû[n]tsi[']ga. Sa`ka[']n[)i] adû[n]ni[']ga. Usû[']hita
+atanis[']se[']t[)i], ayâ[']lâtsi[']sest[)i] tsûdantâ[']g[)i],
+tsû[']nanugâ[']ist[)i] nige[']sû[n]na. Sg[)e]!
+
+
+_Translation._
+
+TO DESTROY LIFE.
+
+Listen! Now I have come to step over your soul. You are of the (wolf)
+clan. Your name is (A`yû['][n]in[)i]). Your spittle I have put at rest
+under the earth. Your soul I have put at rest under the earth. I have
+come to cover you over with the black rock. I have come to cover you
+over with the black cloth. I have come to cover you with the black
+slabs, never to reappear. Toward the black coffin of the upland in the
+Darkening Land your paths shall stretch out. So shall it be for you.
+The clay of the upland has come (to cover you. (?)) Instantly the
+black clay has lodged there where it is at rest at the black houses in
+the Darkening Land. With the black coffin and with the black slabs I
+have come to cover you. Now your soul has faded away. It has become
+blue. When darkness comes your spirit shall grow less and dwindle
+away, never to reappear. Listen!
+
+
+_Explanation._
+
+This formula is from the manuscript book of A`yû['][n]in[)i],
+who explained the whole ceremony. The language needs but little
+explanation. A blank is left for the name and clan of the victim, and
+is filled in by the shaman. As the purpose of the ceremony is to bring
+about the death of the victim, everything spoken of is symbolically
+colored black, according to the significance of the colors as already
+explained. The declaration near the end, "It has become blue,"
+indicates that the victim now begins to feel in himself the effects of
+the incantation, and that as darkness comes on his spirit will shrink
+and gradually become less until it dwindles away to nothingness.
+
+When the shaman wishes to destroy the life of another, either for his
+own purposes or for hire, he conceals himself near the trail along
+which the victim is likely to pass. 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 ground. 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 spittle. The possession of the man's
+spittle gives him power over the life of the man himself. 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 body. In the love
+charms also the lover always figuratively "takes the spittle" of the
+girl in order to fix her affections upon himself. The same idea in
+regard to spittle is found in European folk medicine.
+
+The shaman then puts the clay thus moistened into a tube consisting
+of a joint of the Kanesâ[']la or wild parsnip, a poisonous plant of
+considerable importance in life-conjuring ceremonies. He also puts
+into the tube seven earthworms beaten into a paste, and several
+splinters from a tree which has been struck by lightning. The idea in
+regard to the worms is not quite clear, but it may be that they are
+expected to devour the soul of the victim as earthworms are supposed
+to feed upon dead bodies, or perhaps it is thought that from their
+burrowing habits they may serve to hollow out a grave for the soul
+under the earth, the quarter to which the shaman consigns it. 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 soul, as these are
+said to kill other more powerful insects by their poisonous sting or
+bite. 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 kinds.
+
+Having prepared the tube, the shaman goes into the forest to a tree
+which has been struck by lightning. At its base he digs a hole, in the
+bottom of which he puts a large yellow stone slab. He then puts in
+the tube, together with seven yellow pebbles, fills in the earth, and
+finally builds a fire over the spot to destroy all traces of his work.
+The yellow stones are probably chosen as the next best substitute for
+black stones, which are not always easy to find. The formula mentions
+"black rock," black being the emblem of death, while yellow typifies
+trouble. The shaman and his employer fast until after the ceremony.
+
+If the ceremony has been properly carried out, the victim becomes
+blue, that is, he feels the effects in himself at once, and, unless
+he employs the countercharms of some more powerful shaman, his soul
+begins to shrivel up and dwindle, and within seven days he is dead.
+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 protection, or that, having suspected a design against
+him--as, for instance, 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 counterspells. It then becomes a serious
+matter, as, should he succeed in turning the curse aside from himself,
+it will return upon the heads of his enemies.
+
+The shaman and his employer then retire to a lonely spot in the
+mountains, in the vicinity of a small stream, and begin a new series
+of conjurations with the beads. After constructing a temporary shelter
+of bark laid over poles, the two go down to the water, the shaman
+taking with him two pieces of cloth, a yard or two yards in length,
+one white, the other black, together with seven red and seven
+black beads. The cloth is the shaman's pay for his services, and is
+furnished by his employer, who sometimes also supplies the beads.
+There are many formulas for conjuring with the beads, which are used
+on almost all important occasions, and differences also in the details
+of the ceremony, but the general practice is the same in all cases.
+The shaman selects a bend in the river where his client can look
+toward the east while facing up stream. The man then takes up his
+position on the bank or wades into the stream a short distance,
+where--in the ceremonial language--the water is a "hand length"
+(_awâ[']hilû_) in depth and stands silently with his eyes fixed upon
+the water and his back to the shaman on the bank. The shaman then lays
+upon the ground the two pieces of cloth, folded into convenient size,
+and places the red beads--typical of success and his client upon
+the white cloth, while the black beads--emblematic of death and the
+intended victim--are laid upon the black cloth. It is probable that
+the first cloth should properly be red instead of white, but as it is
+difficult to get red cloth, except in the shape of handkerchiefs, a
+substitution has been made, the two colors having a close mythologic
+relation. In former days a piece of buckskin and the small glossy,
+seeds of the Viper's Bugloss (_Echium vulgare_) were used instead
+of the cloth and beads. The formulistic name for the bead is
+_sû[']n[)i]kta_, which the priests are unable to analyze, the ordinary
+word for beads or coin being _adélâ_.
+
+The shaman now takes a red bead, representing his client, between
+the thumb and index finger of his right hand, and a black bead,
+representing the victim, in like manner, in his left hand. Standing
+a few feet behind his client he turns toward the east, fixes his eyes
+upon the bead between the thumb and finger of his right hand, and
+addresses it as the Sû[']n[)i]kta Gig[)a]ge['][)i], the Red Bead,
+invoking blessings upon his client and clothing him with the red
+garments of success. The formula is repeated in a low chant or
+intonation, the voice rising at intervals, after the manner of a
+revival speaker. Then turning to the black bead in his left hand he
+addresses it in similar manner, calling down the most withering curses
+upon the head of the victim. Finally looking up he addresses the
+stream, under the name of Yû['][n]w[)i] Gûnahi[']ta, the "Long
+Person," imploring it to protect his client and raise him to the
+seventh heaven, where he will be secure from all his enemies. The
+other, then stooping down, dips up water in his hand seven times and
+pours it upon his head, rubbing it upon his shoulders and breast at
+the same time. In some cases he dips completely under seven times,
+being stripped, of course, even when the water is of almost icy
+coldness. The shaman, then stooping down, makes a small hole in the
+ground with his finger, drops into it the fatal black bead, and buries
+it out of sight with a stamp of his foot. This ends the ceremony,
+which is called "taking to water."
+
+While addressing the beads the shaman attentively observes them as
+they are held between the thumb and finger of his outstretched hands.
+In a short time they begin to move, slowly and but a short distance at
+first, then faster and farther, often coming down as far as the first
+joint of the finger or even below, with an irregular serpentine motion
+from side to side, returning in the same manner. Should the red bead
+be more lively in its movements and come down lower on the finger
+than the black bead, he confidently predicts for the client the speedy
+accomplishment of his desire. On the other hand, should the black bead
+surpass the red in activity, the spells of the shaman employed by the
+intended victim are too strong, and the whole ceremony must be gone
+over again with an additional and larger quantity of cloth. 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 overcome. In
+the latter case the discouraged plotter gives up all hope, considering
+himself as cursed by every imprecation which he has unsuccessfully
+invoked upon his enemy, goes home and--theoretically--lies down and
+dies. As a matter of fact, however, the shaman is always ready with
+other formulas by means of which he can ward off such fatal results,
+in consideration, of a sufficient quantity of cloth.
+
+Should the first trial, which takes place at daybreak, prove
+unsuccessful, the shaman and his client fast until just before sunset.
+They then eat and remain awake until midnight, when the ceremony is
+repeated, and if still unsuccessful it may be repeated four times
+before daybreak (or the following noon?), both men remaining awake and
+fasting throughout the night. If still unsuccessful, they continue to
+fast all day until just before sundown. Then they eat again and again
+remain awake until midnight, when the previous night's programme
+is repeated. 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 other, the latter being supposed to be
+industriously working countercharms all the while, 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 other. Failure to endure
+this severe strain, even so much as closing the eyes in sleep for
+a few moments or partaking of the least nourishment excepting just
+before sunset, neutralizes all the previous work and places the
+unfortunate offender at the mercy of his more watchful enemy. If
+the shaman be still unsuccessful on the fourth day, he acknowledges
+himself defeated and gives up the contest. Should his spells prove the
+stronger, his victim will die within seven days, or, as the Cherokees
+say, seven nights. These "seven nights," however, are frequently
+interpreted, figuratively, to mean _seven years_, a rendering which
+often serves to relieve the shaman from a very embarrassing position.
+
+With regard to the oracle of the whole proceeding, the beads do move;
+but the explanation is simple, although the Indians account for it
+by saying that the beads become alive by the recitation of the sacred
+formula. The shaman is laboring under strong, though suppressed,
+emotion. He stands with his hands stretched out in a constrained
+position, every muscle tense, his breast heaving and voice trembling
+from the effort, and the natural result is that before he is done
+praying his fingers begin to twitch involuntarily and thus cause the
+beads to move. As before stated, their motion is irregular; but the
+peculiar delicacy of touch acquired by long practice probably imparts
+more directness to their movements than would at first seem possible.
+
+
+HI[)A]['] A[']NE[']TSÂ UGÛ['][n]WA[']L[)I] AMÂ[']Y[)I]
+DITSÛ['][n]STA[']T[)I].
+
+Sg[)e]! Ha-nâgwa [)a][']st[)i] une[']ga aksâ[']û[n]tanû['][n]
+us[)i]nu[']l[)i] a`ne[']tsâ unatsâ[']nû[n]tse[']lah[)i] akta[']`t[)i]
+adû[n]ni[']ga.
+
+Iyu[']st[)i] utadâ[']ta, iyu[']st[)i] tsunadâ[']ita. Nû[n]nâ[']h[)i]
+anite[']lah[)e]hû['] ige[']sk[)i] nige[']sû[n]na. Dû[']ksi-gwu[']
+dedu[']natsgû`la[']wate[']gû. Da[']`sû[n] unilâtsi[']satû. Sa`ka[']ni
+unati[']satû['].
+
+Nû[n]nâ[']h[)i] dâ[']tadu[']nina[']wat[)i]['] a[']yû-`nû[']
+digwatseli[']ga a`ne[']tsâ unatsâ[']nû[n]tse[']lah[)i]. Tla[']mehû
+Gigage['][)i] sâ[']gwa danûtsgû[']`lani[']ga. Igû['][n]y[)i]
+galû['][n]lâ ge[']sû[n] i[']yû[n] kanû['][n]lag[)i]
+[u]wâhâ[']h[)i]stâ[']g[)i]. Ta[']line galû['][n]lâ ge[']su[n]
+i[']yû[n] kanû['][n]lag[)i] [u]wâhâ[']h[)i]stâ[']g[)i]. He[']nilû
+danûtsgû[']`lani[']ga. Tla[']ma û[n]ni[']ta a[']nigwalu[']g[)i]
+gû[n]tla[']`tisge[']st[)i], ase[']gwû nige[']sû[n]na.
+
+Du[']tal[)e] a`ne[']tsâ unatsâ[']nû[n]tse[']lah[)i] saligu[']gi-gwû
+dedu[']natsgû[']`law[)i]sti[']tegû[']. Elawi[']n[)i] da[']`sû[n]
+unilâtsi[']satû.
+
+Tsâ[']ine digalû['][n]latiyu['][n] S[)a][']niw[)a] Gi[']gage[)i]
+sâ[']gwa danûtsgû[']`lani[']ga, as[)e]`gâ[']g[)i] nige[']sû[n]na.
+Kanû['][n]lag[)i] [u]*wâhâ[']h[)i]stâ[']g[)i] nû[']`gine
+digalû['][n]latiyû['][n]. Gul[)i][']sgul[)i]['] Sa`ka[']ni
+sâ[']gwa danûtsgû[']`lani[']ga, as[)e]`gâ[']g[)i] nige[']sû[n]na.
+Kanû['][n]lag[)i] [u]wâhâ[']h[)i]stâg[)i] h[)i][']skine
+digalû['][n]latiyû['][n]. Ts[)u]ts[)u]['] Sa`ka[']ni sâ[']gwa
+danûtsgû[']`lani[']ga, as[)e]`gâ[']g[)i] nige[']sû[n]na.
+
+Du[']tal[)e] a`ne[']tsâ utsâ[']nû[n]tse[']lah[)i] T[)i]ne[']gwa
+Sa`ka[']ni sâ[']gwa danûtsgû[']`lani[']ga, ige[']sk[)i]
+nige[']sû[n]na. Da[']`sû[n] unilâtsi[']satû. Kanû['][n]lag[)i]
+[u]wâhâ[']h[)i]stâ[']g[)i] sutali[']ne digalû['][n]latiyû['][n].
+A[']nigâsta[']ya sâ[']gwa danûtsgu[']`lani[']ga, as[)e]`gâ[']g[)i]
+nige[']su[n]na. Kanû['][n]lag[)i] [u]wâhâ[']h[)i]stâ[']g[)i]
+kûl`kwâgine digalû['][n]latiyû['][n]. Wâtatû[']ga Sa`ka[']ni sâ[']gwa
+danûtsgû[']`lani[']ga, as[)e]`gâ[']g[)i] nige[']sû[n]na.
+
+Du[']tal[)e] a`ne[']tsâ unatsâ[']nû[n]tse[']lah[)i], Yâ[']na
+dedu[']natsgû[']`law[)i]stani[']ga, ige[']sk[)i]
+nige[']sû[n]na. Da`sû[n] du[']nilâtsi[']satû. Kanû['][n]lag[)i]
+de[']tagaskalâ[']û[n]tanû['][n], igû[n][']wûlstanûhi-gwûdi[']na
+tsuye[']listi gesû['][n][)i]. Akta[']`t[)i] adû[n]ni[']ga.
+
+Sg[)e]! Nâ[']gwa t'sk[)i][']nâne[']l[)i] ta[']l[)a]d[)u][']
+iyû['][n]ta a[']gwatseli[']ga, W[)a]tatu[']ga Tsûne[']ga.
+Tsuye[']list[)i] gesû['][n][)i] sk[)i][']nâhû[n]s[)i][']
+a[']gwatseli[']ga--kanû['][n]lag[)i] a[']gwatseli[']ga. N[)a][']`nâ
+utadâ[']ta kanû['][n]lag[)i] dedu[']skalâ[']asi[']ga.
+
+Dedû[']ndagû['][n]yastani[']ga, gû[n]wâ[']hisâ[']nûh[)i]. Yû!
+
+
+_Translation._
+
+THIS CONCERNS THE BALL PLAY--TO TAKE THEM TO WATER WITH IT.
+
+Listen! Ha! Now where the white thread has been let down, quickly we
+are about to examine into (the fate of) the admirers of the ball play.
+
+They are of--such a (iyu[']st[)i]) descent. They are called--so and so
+(iyu[']st[)i]). They are shaking the road which shall never be joyful.
+The miserable Terrapin has come and fastened himself upon them as they
+go about. They have lost all strength. They have become entirely blue.
+
+But now my admirers of the ball play have their roads lying along in
+this direction. The Red Bat has come and made himself one of them.
+There in the first heaven are the pleasing stakes. There in the second
+heaven are the pleasing stakes. The Pewee has come and joined them.
+The immortal ball stick shall place itself upon the whoop, never to be
+defeated.
+
+As for the lovers of the ball play on the other side, the common
+Turtle has come and fastened himself upon them as they go about. Under
+the earth they have lost all strength.
+
+The pleasing stakes are in the third heaven. The Red Tl[)a]niw[)a] has
+come and made himself one of them, that they may never be defeated.
+The pleasing stakes are in the fourth heaven. The Blue Fly-catcher
+has made himself one of them, that they may never be defeated. The
+pleasing stakes are in the fifth heaven. The Blue Martin has made
+himself one of them, that they may never be defeated.
+
+The other lovers of the ball play, the Blue Mole has come and fastened
+upon them, that they may never be joyous. They have lost all strength.
+
+The pleasing stakes are there in the sixth heaven. The Chimney Swift
+has made himself one of them, that they may never be defeated. The
+pleasing stakes are in the seventh heaven. The Blue Dragon-fly has
+made himself one of them, that they may never be defeated.
+
+As for the other admirers of the ball play, the Bear has just come and
+fastened him upon them, that they may never be happy. They have lost
+all strength. He has let the stakes slip from his grasp and there
+shall be nothing left for their share.
+
+The examination is ended.
+
+Listen! Now let me know that the twelve are mine, O White Dragon-fly.
+Tell me that the share is to be mine--that the stakes are mine. As for
+the player there on the other side, he has been forced to let go his
+hold upon the stakes.
+
+Now they are become exultant and happy. Yû!
+
+
+_Explanation._
+
+This formula, from the A`yû[n]in[)i] manuscript is one of those used
+by the shaman in taking the ball players to water before the game.
+The ceremony is performed in connection with red and black beads,
+as described in the formula just given for destroying life. The
+formulistic name given to the ball players signifies literally,
+"admirers of the ball play." The Tl[)a][']niw[)a] (s[)a][']niw[)a] in
+the Middle dialect) is the mythic great hawk, as large and powerful
+as the roc of Arabian tales. The shaman begins by declaring that it is
+his purpose to examine or inquire into the fate of the ball players,
+and then gives his attention by turns to his friends and their
+opponents, fixing his eyes upon the red bead while praying for
+his clients, and upon the black bead while speaking of their
+rivals. His friends he raises gradually to the seventh or highest
+_galû['][n]lat[)i]_. This word literally signifies height, and is the
+name given to the abode of the gods dwelling above the earth, and
+is also used to mean heaven in the Cherokee bible translation. The
+opposing players, on the other hand, are put down under the earth,
+and are made to resemble animals slow and clumsy of movement, while
+on behalf of his friends the shaman invokes the aid of swift-flying
+birds, which, according to the Indian belief, never by any chance
+fail to secure their prey. The birds invoked are the He[']nilû or
+wood pewee (_Contopus virens_), the Tl[)a]niw[)a] or mythic hawk,
+the Gul[)i][']sgul[)i]['] or great crested flycatcher (_Myiarchus
+crinitus_), the Tsûtsû or martin (_Progne subis_), and the
+A[']nigâsta[']ya or chimney swift (_Chætura pelasgia_). In the idiom
+of the formulas it is said that these "have just come and are sticking
+to them" (the players), the same word (_danûtsgû[']lani'ga_) being
+used to express the devoted attention of a lover to his mistress. The
+Watatuga, a small species of dragon-fly, is also invoked, together
+with the bat, which, according to a Cherokee myth, once took sides
+with the birds in a great ball contest with the four-footed animals,
+and won the victory for the birds by reason of his superior skill in
+dodging. This myth explains also why birds, and no quadrupeds, are
+invoked by the shaman to the aid of his friends. In accordance with
+the regular color symbolism the flycatcher, martin, and dragon-fly,
+like the bat and the tl[)a][']niw[)a], should be red, the color of
+success, instead of blue, evidently so written by mistake. The white
+thread is frequently mentioned in the formulas, but in this instance
+the reference is not clear. The twelve refers to the number of runs
+made in the game.
+
+
+Index.
+
+  A`wanita, or Young Deer, Cherokee formulas furnished by  316
+  Ayasta, Cherokee manuscript obtained from  313
+  A`yû[n][']in[)i], or Swimmer, Cherokee manuscripts obtained from
+          310-312
+  Bathing in medical practice of Cherokees  333-334,  335-336
+  Bleeding, practice of among the Cherokees  334-335
+  Brinton, D.G., cited on linguistic value of Indian records  318
+  Catawba Killer, Cherokee formulas furnished by  316
+  Cherokees, paper on Sacred Formulas of, by James Mooney  301-397
+    bathing, rubbing, and bleeding in medical practice of  333-336
+    manuscripts of, containing sacred, medical, and other formulas,
+          character and age of  307-318
+    medical practice of, list of plants used in  324-327
+    medicine dance of  337
+    color symbolism of  342-343
+    gods of, and their abiding places  340-342
+    religion of  319
+  Cherokee Sacred Formulas, language of  343-344
+    specimens of  344-397
+    for rheumatism  345-351
+    for snake bite  351-353
+    for worms  353-356
+    for neuralgia  356-359
+    for fever and ague  359-363
+    for child birth  363-364
+    for biliousness  365-366
+    for ordeal diseases  367-369
+    for hunting and fishing  369-375
+    for love  375-384
+    to kill a witch  384-386
+    to find something  386-387
+    to prevent a storm  387-388
+    for going to war  388-391
+    for destroying an enemy  391-395
+    for ball play  395-397
+  Color symbolism of the Cherokees  342,  343
+  Disease, Cherokee theory of  322-324
+  Disease and medicine, Cherokee tradition of origin of  319-322
+  Gahuni manuscript of Cherokee formulas  313,  314
+  Gatigwanasti manuscript of Cherokee formulas  312,  313
+  Gods of the Cherokees and their abiding places  340-342
+  Haywood, John, cited on witchcraft beliefs among the Cherokees  322
+  Inali manuscript of Cherokee formulas  314-316
+  Long, W.W., collection of Cherokee formulas and songs prepared by
+          317
+  Medical practice of Cherokees, plants used  322-331
+  Medicine dance of Cherokees  337
+  Mooney, James, paper on sacred formulas of the Cherokees, by
+          301-397
+  Names, importance attached to, in Cherokee sacred formulas  343
+  Plants used by Cherokees for medical purposes  322-331
+    ceremonies for gathering  339
+  Religion of the Cherokees, character of  319
+  Religion of the Cherokees, gods of  340-342
+  Sacred Formulas of the Cherokees, paper by James Mooney on  301-397
+  Sanitary regulations among the Cherokee Indians, neglect of  332,
+          333
+  Shamans, decline of power of among Cherokees  336
+    mode of payment of among Cherokees  337-339
+  Sweat bath, use of, among Cherokees  333-334
+  Swimmer manuscript of Cherokee formulas  310,  312
+  Tabu among Cherokees, illustrations of  331-332
+  Takwatihi, or Catawba-Killer, Cherokee formulas furnished by  316
+  Will West, collection of Cherokee formulas and songs prepared by
+          317
+  Young Deer, Cherokee formulas furnished by  316
+
+
+
+
+  Errors:
+
+  Missing or superfluous quotation marks have been silently corrected.
+
+  ... while closely watching the motions ...
+    [original has "the / the" at line break]
+  formulas obtained from Tsiskwa, A´wanita, and / Takwtihi
+    [error for Takwati´h[)i] ?]
+  Sg[)e]! Ha-nâ[']gwa hû[n]hatû['][n]gani[']ga
+    [all parentheses in this paragraph shown as printed]
+  (hetsatsa[']û[n]tani[']ga
+    [mismatched parenthesis in original]
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Sacred Formulas of the Cherokees, by 
+James Mooney
+
+*** END OF THIS PROJECT GUTENBERG EBOOK SACRED FORMULAS ***
+
+***** This file should be named 24788-8.txt or 24788-8.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/4/7/8/24788/
+
+Produced by William Flis, Carlo Traverso and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by the Bibliothèque nationale de France (BnF/Gallica) at
+http://gallica.bnf.fr)
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.