The Sacred Formulas Of The Cherokees - free ebook by James Mooney

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The Sacred Formulas Of The Cherokees

James Mooney

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JAMES MOONEY.

JAMES MOONEY.

Introduction 307 How the formulas were obtained. 310 The A‘yû n inĭ (Swimmer) manuscript 310 The Gatigwanastĭ (Belt) manuscript 312 The Gahunĭ manuscript 313 The Inâlĭ (Black Fox) manuscript 314 Other manuscripts 316 The Kanâhe´ta Ani-Tsa´lagĭ Etĭ 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 resemblance

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INTRODUCTION.

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

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HOW THE FORMULAS 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 w

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THE SWIMMER MANUSCRIPT.

THE SWIMMER MANUSCRIPT.

Some time afterward an acquaintance was formed with a man named A‘yû n ´inĭ 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

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THE GATIGWANASTI MANUSCRIPT.

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 pape

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THE GAHUNI MANUSCRIPT.

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 car

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THE INÂLI MANUSCRIPT.

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´lĭ, 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-b

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OTHER MANUSCRIPTS.

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‘

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THE KANÂHETA ANI-TSALAGI ETI.

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 wr

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CHARACTER OF THE FORMULAS—THE CHEROKEE RELIGION.

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

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THE ORIGIN OF DISEASE AND MEDICINE.

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 t

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THEORY OF DISEASE—ANIMALS, GHOSTS, WITCHES.

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 Ch

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SELECTED LIST OF PLANTS USED.

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

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MEDICAL PRACTICE.

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

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ILLUSTRATION OF THE TABU.

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 kĭ (The Mink)

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NEGLECT OF SANITARY REGULATIONS.

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 heart

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THE SWEAT BATH—BLEEDING—RUBBING—BATHING.

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

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SHAMANS AND WHITE PHYSICIANS.

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

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MEDICINE DANCES.

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

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DESCRIPTION OF SYMPTOMS.

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 re

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THE PAY OF THE SHAMAN.

THE PAY OF THE SHAMAN.

The consideration which the doctor receives for his services is called ugista´‘tĭ, a word of doubtful etymology, but probably derived from the verb tsĭ´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´‘tĭ 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. Th

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CEREMONIES FOR GATHERING PLANTS AND PREPARING MEDICINE.

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 int

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THE CHEROKEE GODS AND THEIR ABIDING PLACES.

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 th

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COLOR SYMBOLISM.

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 th

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IMPORTANCE ATTACHED TO NAMES.

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.

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LANGUAGE OF THE FORMULAS.

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 ex

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SPECIMEN FORMULAS.

SPECIMEN FORMULAS.

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

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MEDICINE.

MEDICINE.

Sgĕ! Ha-Nû n dâgû´ n yĭ tsûl‘dâ´histĭ, Gi´‘lĭ Gigage´ĭ, hanâ´gwa hatû´ n gani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsan´ultĭ nige´sû n na. Ha-diskwûlti´yû tĭ´nanugagĭ´, ase´gwû nige´sû n na tsagista´‘tĭ adû n ni´ga. Ulsg´eta hû n hihyû´ n stani´ga. Ha-usdig´iyu-gwû ha-e´lawastû´ n iytû´ n ta dûhilâ´hĭstani´ga. Sgĕ! Ha-Uhû n tsâ´yĭ tsûl‘dâ´histĭ Gi´‘lĭ Sa‘ka´nĭ, hanâ´gwa hatû´ n gani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sû n na. Diskwûlti´yû ti´nanugai´, ase´gwû nige´sû n n

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Translation.

Translation.

Listen! Ha! In the Sun Land you repose, O Red Dog, O now you have swiftly drawn near to hearken. O great ada´wĕhĭ 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´wĕhĭ, you never fail in anything. O, appear and draw

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Explanation.

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 rheu

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Translation.

Translation.

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 ti

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Explanation.

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 o

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Translation.

Translation.

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´‘gĭ 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

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Explanation.

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 un

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Translation.

Translation.

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

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Explanation.

Explanation.

The Cherokee name for this disease is Gu n wani´gistâĭ´, 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. C

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Translation.

Translation.

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 scatter

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Explanation.

Explanation.

This formula, also for Gû n wani´gistû´ n ĭ or Atawinĕ´hĭ, 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 matur

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Translation.

Translation.

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, f

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Explanation.

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

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Translation.

Translation.

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. Hayĭ! Listen! On Û n wadâ´hĭ you dwell, On Û n wadâhĭ you dwell—you dwell, you dwell. Forever you dwell, you anida´we, forever you dwell, forever you dwell. Relief has come—has come. Hayĭ! 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.

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Explanation.

Explanation.

Unawa´stĭ, “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 m

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Translation.

Translation.

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!...

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Explanation.

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

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Translation.

Translation.

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!...

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Explanation.

Explanation.

This formula was obtained from Takwati´hĭ, 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

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Translation.

Translation.

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

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Translation.

Translation.

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

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Explanation.

Explanation.

The Cherokee name for this disease gives no idea whatever of its serious nature. The technical term, Tsundaye´liga´ktanû´hĭ, 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 th

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Translation.

Translation.

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

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Explanation.

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 a

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Translation.

Translation.

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 bel

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Explanation.

Explanation.

This formula, from A‘yû n inĭ’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 inĭ 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, wher

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Translation.

Translation.

Instantly the Red Selagwû´tsĭ strike you in the very center of your soul—instantly. Yû!...

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Explanation.

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´tsĭ 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 i

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Translation.

Translation.

He! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´. In Rabbit Place you were conceived (repeat)—Yoho´+! He! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´. In Mulberry Place you were conceived (repeat)—Yoho´+! He! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´. In Uyâ´‘yĕ you were conceived (repeat)—Yoho´+! He! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´. In the Great Swamp (?) you were conceived (repeat)—Yoho´+! And now surely w

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Explanation.

Explanation.

This song, obtained from A‘yû´ n inĭ 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´kahĭ 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 b

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Translation.

Translation.

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!...

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Explanation.

Explanation.

This formula, from A‘yû n inĭ´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

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Translation.

Translation.

Kû! Listen! In Alahi´yĭ you repose, O Terrible Woman, O you have drawn near to hearken. There in Elahiyĭ 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

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Explanation.

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 wĕ´hĭ 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

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Translation.

Translation.

Listen! O, now instantly, you have drawn near to hearken, O Agĕ´‘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!...

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Explanation.

Explanation.

This formula, from Gatigwanasti’s book, is also of the Yû n wĕ´hĭ 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, ă´tawasti´yĭ, 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 ămâ´yĭ dita‘ti´yĭ

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Translation.

Translation.

Yû´ n wĕhĭ, yû´ n wĕhĭ, yû´ n wĕhĭ, yû´ n wĕhĭ. I am come from above— Yû´ n wĕhĭ, yû´ n wĕhĭ, yû´ n wĕhĭ, yû´ n wĕhĭ. I am come down from the Sun Land— Yû´ n wĕhĭ. O Red Agĕ‘yagu´ga, you have come and put your red spittle upon my body—Yû´ n wĕhĭ, yû´ n wĕhĭ, yû´ n wĕhĭ. And this above is to recite while one is painting himself....

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Explanation.

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´yĭ Ă´tawasti´yĭ.” 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 abou

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Translation.

Translation.

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, —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. Sh

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Explanation.

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: Sgĕ! Ha-nâ´gwa hatû´ n gani´ga nihĭ´, and then sings the next four words: Tsawatsi´lû tsĭkĭ´ tsĭkû´ ayû´, “Your spittle, I take it, I eat

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Translation.

Translation.

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 (iyustĭ) clan; she is called (iyustĭ) Wâyĭ´. We shall instan

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Explanation.

Explanation.

This formula, from A‘yû n inĭ’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 m

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Translation.

Translation.

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

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Explanation.

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 inĭ, 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 inĭ, this must be done stealthily at night while the woman is a

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MISCELLANEOUS FORMULAS.

MISCELLANEOUS FORMULAS.

Sgĕ! Uhyû n tsâ´yĭ galû n lti´tla tsûltâ´histĭ, Hĭsgaya Gigage´ĭ, usĭnu´lĭ di´tsakûnĭ´ denatlû n hi´sani´ga Uy-igawa´stĭ duda´ntĭ. Nû n nâ´hĭ tatuna´watĭ. Usĭnu´lĭ duda´ntâ dani´yû n stanilĭ´. Sgĕ! Uhyû n tlâ´yĭ galû n lti´tla tsûltâ´histĭ, Hĭsga´ya Tĕ´halu, hinaw’sŭ´’ki . Ha-usĭnu´lĭ nâ´gwa di´tsakûnĭ´ denatlû n hisani´ga uy-igawa´stĭ duda´ntĭ. Nû n nâ´hĭ tătuna´wătĭ. Usĭnu´lĭ duda´ntâ dani´galĭstanĭ´....

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Translation.

Translation.

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....

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Explanation.

Explanation.

This formula, from A‘yû´ n inĭs’ 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´yĭ edâ´hĭ, “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´stĭ, occurs in the body of the formula and may be rendered “the impreca

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Translation.

Translation.

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 ——....

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Explanation.

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 far

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Translation.

Translation.

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!...

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Explanation.

Explanation.

This formula, from A‘yû´ n inĭ’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 st

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Translation.

Translation.

Hayĭ! 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 s

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Explanation.

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 e

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Translation.

Translation.

Listen! Now I have come to step over your soul. You are of the (wolf) clan. Your name is (A‘yû´ n inĭ). 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 up

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Explanation.

Explanation.

This formula is from the manuscript book of A‘yû´ n inĭ, 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

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Translation.

Translation.

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´stĭ) descent. They are called—so and so (iyu´stĭ). 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

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Explanation.

Explanation.

This formula, from the A‘yû n inĭ 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 Tlă´niwă (să´niwă in the Middle dialect) is the mythic great hawk, as large and powerful as the roc of Arabian tales. The shaman begins by d

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