MEDICINE.

DIDÛⁿLĔ´SKĭ ADANÛⁿ´WÂTĭ KANÂHĔ´SKĭ.

Sgĕ! Ha-Nûⁿdâgû´ⁿyĭ tsûl‘dâ´histĭ, Gi´‘lĭ Gigage´ĭ, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsan´ultĭ nige´sûⁿna. Ha-diskwûlti´yû tĭ´nanugagĭ´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ulsg´eta hûⁿhihyû´ⁿstani´ga. Ha-usdig´iyu-gwû ha-e´lawastû´ⁿ iytû´ⁿta dûhilâ´hĭstani´ga.

Sgĕ! Ha-Uhûⁿtsâ´yĭ tsûl‘dâ´histĭ Gi´‘lĭ Sa‘ka´nĭ, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sûⁿna. Diskwûlti´yû ti´nanugai´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ulsge´ta hûⁿhihyûⁿstani´ga. Ha-usdigi´yu-gwû ha-e´lawastû´ⁿ iyû´ta dûhitâ´hĭstani´ga.

Sgĕ! (Ha)-Usûhi´(-yĭ) tsûl‘dâ´histĭ, Gi‘l´ĭ Gûⁿnage´ĭ, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yû. Hida´wĕhi-gâgû´, gahu´sti tsanu´ltĭ nige´sû´ⁿna. Diskwûlti´yû tinanugagĭ´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ulsg´eta hûⁿhihyûⁿstani´ga. Ha-usdigi´yu-gwû ha-e´lawastû´ⁿ iyû´ⁿta dûhitâ´hĭstani´ga.

Sgĕ! Wa´hală´ tsûl‘dâ´histĭ, Gi´‘lĭ Tsûne´ga, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sûⁿna. Diskwûlti´yû ti´nanugagĭ´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ha-ulsge´ta hûⁿhihyû´ⁿstani´ga. Ha-usdigi´yu-gwû e´lawastû´ⁿ iyû´ⁿta dûhitâ´hĭstani´ga.

Sgĕ! Wa´hală tsûl‘dâ´histĭ Tû´ksĭ Tsûne´ga, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sûⁿna. Ha-kâ´lû gayûske´ta tsatûⁿ´neli´ga. Utsĭna´wa nu´tatănû´ⁿta.

(Degâsisisgû´ⁿĭ.)—Tûksĭ uhya´ska gûnsta‘tĭ´ na´skĭ igahi´ta gunstâ´ĭ hĭ´skĭ iyuntale´gĭ tsûntûngi´ya. Ûⁿskwû´ta kĭlû´ atsâ´tastĭ sâ´gwa iyûtsâ´tastĭ, nû´‘kĭ igû´ⁿkta‘tĭ, naski-gwû´ diûⁿlĕ´nĭskâhĭ´ igûⁿyi´yĭ tsale´nihû. Nû´‘kine ûⁿskwû´ta kĭlû´ nû´‘kĭ iyatsâ´tastĭ. Uhyaskâ´hi-‘nû ade´la degû‘la´ĭ tă´lĭ unine´ga-gwû´ nû´ⁿwâti-‘nû´ higûnehâ´ĭ uhyaskâ´hĭ usdi´a-gwû. Une´lagi-‘nû sâĭ´ agadâ´ĭ agadi´dĭ û´ⁿti-gwû´ yĭkĭ´ âsi´yu-gwû na´ski-‘nû aganûⁿli´eskâ´ĭ da´gûnstanehû´ⁿĭ ŭ‘taâ´ta. Hiă‘-nû´ nû´ⁿwâtĭ: Yâ´na-Unatsĕsdâ´gĭ tsana´sehâ´ĭ sâ´i-‘nû Kâ´ga-Asgû´ⁿtagĕ tsana´sehâ´ĭ, sâi-‘nû´ Egû´ⁿli-gwû, sâi-nû´ (U)wa´sgilĭ tsĭgĭ´ Egû´ⁿlĭ Usdi´a tsĭgĭ´, nûⁿyâ´hi-‘nû tsuyĕ‘dâ´ĭ Yâ´na-Utsĕsdâgĭ naskiyû´ tsĭgĭ´, usdi´-gwû tsĭgĭ´. Egû´ⁿlĭ (u)wa´sgilĭ tsĭgĭ´; sâ´ĭ Wâ´tige Unas(te´)tsa tsĭgĭ´, sâ´i-‘nû Û´ⁿage Tsunaste´tsa, Niga´ta unaste´tsa gesâ´ĭ.

Sunale´-gwû ale´ndĭ adanû´ⁿwâtĭ; tă´line e´ladĭ tsitkala´ĭ; tsâ´ine u´lsaladĭ´‘satû´; nû´‘kine igû´ ts´kalâ´ĭ. Yeli´gwû´ igesâ´ĭ. Nû´lstâiyanû´na gesâ´ĭ akanûⁿwi´skĭ, 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´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 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´wĕhĭ, 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´hală you repose. O White Dog. Oh, now you have swiftly drawn near to hearken. O great ada´wĕhĭ, 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´hală, you repose, O White Terrapin. O, now you have swiftly drawn near to hearken. O great ada´wĕhĭ, 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-Utsĕ´sta ("bear’s bed," the Aspidium acrostichoides or Christmas fern); and the other is called Kâ´ga-Asgû´ⁿtagĭ ("crow’s shin," the Adianthum pedatum or Maidenhair fern); and the other is the common Egû´ⁿlĭ (another fern); and the other is the Little Soft (-leaved) Egû´ⁿlĭ (Osmunda Cinnamonea or cinnamon fern), which grows in the rocks and resembles Yâna-Utsĕ´sta and is a small and soft (-leaved) Egû´ⁿlĭ. 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.

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 wahhĭlĭ´ 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 Wă´hală´, while their respective mythologic colors are Red, Blue, Black, and White. Wáhală 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 Wáhală 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 Wáhălă 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’ gaktuⁿ´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.

HIĂ‘-NÛ´ NASGWÛ´ DIDÛⁿLĔ´SKĬ ADĂNÛ´ⁿWÂTĬ.

Asga´ya yûkanû´ⁿwĭ
Agĕ´‘ya Giagage´ĭ atătĭ´;
agĕ´‘ya-nû yûkanû´ⁿwĭ
Asga´ya Gigage´ĭ atătĭ´.

Yû! Higĕ´‘ya Gigage´ĭ tsûdante´lûhĭ gese´ĭ. Ulsge´ta hi´tsanu´y’tani´leĭ´. Ha-Nûⁿdâgû´ⁿyĭ nûnta´tsûdălenû´hĭ gese´ĭ. Gasgilâ´ gigage´ĭ tsusdi´ga tetsadĭ´ilĕ´ detsala´siditĕ-gĕ´ĭ. Hanâ´gwa usĭnuli´yu detsaldisi´yûĭ.

Utsĭ(nă´)wa nu´tatanû´ⁿta. Usû´hita nutanû´na. Utsĭnă´wa-gwû nigûⁿtisge´stĭ.

(Degâ´sisisgû´ⁿĭ)—Hiă-gwû´ nigaû´ kanâhe´ta. Nû´‘kiba nagû´nkw’tisga´ dagû´ⁿstiskû´ĭ. Sâ´gwa nûⁿskwû´ta gûnstû´ⁿĭ agûnstagi´s-kâĭ hûⁿtsatasgâ´ĭ nû´‘kine-‘nû ûⁿskwû´ta nû´‘kĭ nûⁿtsâtasgâ´ĭ. Hiă-‘nû´ nû´ⁿwâtĭ: Egû´ⁿlĭ, Yâ´na-‘nû Utsĕsdâ´gĭ, (U)wa´sgilĭ tsĭgĭ´ Egû´ⁿlĭ, tă´lĭ tsinu´dalĕ´ha, Kâ´ga-‘nû Asgû´ⁿtagĕ tsiûⁿnâ´sehâ´ĭ, Da´yĭ-‘nû Uwâ´yĭ tsiûⁿnâ´sehâ´ĭ. Su´talĭ iyutale´gĭ unaste´tsa agâ´tĭ, uga´nawû‘nû´ dagûnsta´‘tisgâ´ĭ nû´ⁿwâtĭ asûⁿga‘la´ĭ. Usû´hĭ adanû´ⁿwâtĭ, nu´‘kĭ tsusû´hita dulsi´nisû´ⁿ adanû´ⁿwâti. Ă‘nawa´gi-‘nû dilasula´gĭ gesû´ⁿĭ ûlĕ´ tsĭkani´kaga´ĭ gûw’sdi´-gwû utsawa´ta ă‘nawa´-gwû-nû´.

Hiă-nû´ gaktû´ⁿta gûlkwâ´gĭ tsusû´hita. Gû´ⁿwădana´datlahistĭ´ nige´sûⁿna—Salâ´lĭ, gi´‘li-‘nû, wĕ´sa-‘nû, ă´tatsû-nû´, a´mă-‘nû´, anigĕ´‘ya-nû. Uda‘lĭ´ ya´kanûⁿwi´ya nû´‘kiha tsusû´hita unădană´lâtsi´-tastĭ nige´sûⁿna. Gasgilâ´gi-‘nû uwă´suⁿ-gwû´ u´skĭladi´stĭ uwă´sû nû´‘kĭ tsusû´hită´. Disâ´i-‘nû dega´sgilâ û´ⁿtsa nû‘nă´ uwa´‘tĭ yigesûĭ nû´‘kĭ 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´ⁿlĭ (a species of fern). Yâ´-na-Utsĕ´sta ("bear’s bed," the Aspidium acrostichoides or Christmas fern), two varieties of the soft-(leaved) Egû´ⁿlĭ (one, the small variety, is the Cinnamon fern, Osmunda cinnamonea), and what is called Kâ´ga Asgû´ⁿtagĕ ("crow’s shin," the Adiantum pedatum or Maidenhair fern) and what is called Da´yĭ-Uwâ´yĭ ("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´NWÂTĬ.

1. Dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa (song).

Sgĕ! Ha-Walâ´sĭ-gwû tsûⁿlû´ⁿtani´ga.

2. Dayuha, dayuha, dayuha, dayuha dayuha (song).

Sgĕ! Ha-Usugĭ-gwû tsûⁿ-lûⁿ´-tani´ga.

(Degâ´sisisgû´ⁿĭ).—Kanâgi´ta nâyâ´ga hiă´ dilentisg´ûⁿĭ. Tă´lĭ igû´nkw’ta‘tĭ, ûlĕ´ talinĕ´ tsutanû´ⁿna nasgwû´ tâ´lĭ igû´nkw’ta‘tĭ´. Tsâ´la aganû´ⁿlieskâĭ´ tsâ´la yikani´gûⁿgû´âĭ´ watsi´la-gwû ganûⁿli´yĕtĭ uniskûl‘tsû´ⁿĭ. Nû´‘kĭ nagade´stisgâĭ´ aganûⁿli´esgûⁿĭ. Akskû´nĭ gadest´a‘tĭ, nûû‘kĭ nagade´ sta hûⁿtsatasgâ´ĭ. Hiă-‘nû´ i´natû akti´sĭ udestâ´ĭ yigû´n‘ka, naski-‘nû´ tsagadû´lăgisgâ´ĭ iyu´stĭ gatgû´ⁿĭ.

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´‘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 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´‘gĭ 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´‘gĭ” 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.

GÛⁿWĂNI´GISTÂ´Ĭ ADANU´ⁿWÂTĬ.

Sgĕ! Ha-tsida´wĕiyu, gahus´tĭ aginúl‘tĭ nige´sûⁿna. Gûⁿgwădag´anad‘diyû´ tsida´wĕi´yu. Ha-Wăhuhu´-gwû hitagu´sgastanĕ‘hĕĭ. Ha-nâ´gwa hŭ‘kikahûⁿû´ ha-dusŭ´‘gahĭ digesû´ⁿĭ, iyû´ⁿta wûⁿ‘kidâ´hĭstani´ga.

Sgĕ! Ha-tsida´wĕi´yu, gahu´stĭ aginu´l‘tĭ nige´sûⁿna. Gûⁿgwădaga´nad’diyû´ tsida´wĕi´yu. Ha-Uguku´-gwû hitagu´sgastanĕ´heĭ´ udâhi´yu tag´u´sgastanĕ´hĕĭ´. Ha-na´gwadi´na hûⁿkikahûⁿnû´. Ha-nânâ´hĭ digesŭ´ⁿĭ iyû´ⁿta wûⁿ‘kidâ´hĭstani´ga.

Sgĕ! Ha-tsida´wĕi´yu, gahu´stĭ aginu´l‘tĭ nige´sûⁿna. Gûⁿgwădaga´nad’diyû´ tsida´wĕi´yu. Ha-Tsistu-gwû hitagu´sgastanĕ´he´ĭudâhi´yu tag´usgastanĕ´hĕĭ´. Ha-nâ´gwadi´na hû´ⁿkikahû´ⁿnû. Ha-sunûⁿda´sĭ iyû´ⁿta kane´skawâ´dihĭ digesû´ⁿĭ, wûⁿ‘kidâ´hĭstani´ga.

Sgĕ! Ha-tsida´wĕi´yu, gahu´stĭ aginu´l‘tĭ nige´sûⁿna. Gûⁿgwădaga´nad’di´yû tsida´wĕi´yu. Ha-De´tsata´-gwû (hi)tagu´sgastanĕ´hĕĭ udâhi´yu tagu´sgastanĕ´hĕĭ. Ha-nâ´gwadi´na hûⁿkikahû´ⁿa. Ha-udâ´tale´ta digesû´ⁿĭ, iyû´ⁿta wûⁿ‘kidâ´hĭstani´ga.

(Degâ´sisisgû´ⁿĭ)—Hiă´-skĭnĭ´ unsdi´ya dĭkanû´ⁿwâtĭ tsa‘natsa´yihâ´ĭ tsaniska´iha´ĭ; gûⁿwani´gista´ĭ hi´anûdĭ´sgaĭ´. Ămă´ dûtsati´stĭsgâ´ĭ nû´‘kĭ tsusû´hita dĭkanû´ⁿwâtĭ Ulsinide´na dakanû´ⁿwisgâ´ĭ. Ŭ´ⁿtsa iyû´ⁿta witunini´dastĭ yigesâ´ĭ.

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 Guⁿwani´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.

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 ătawi´nĕhĭ, 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.

GÛⁿWANI´GISTÛ´ⁿĬ DITANÛⁿWÂTI´YĬ

Yû! Sgĕ! Usĭnu´lĭ hatû´ⁿgani´ga, Giya´giya´ Sa‘ka´nĭ, ew’satâ´gĭ tsûl‘da´histĭ. Usĭnu´lĭ hatlasi´ga. Tsis´kwa-gwû´ ulsge´ta uwu´tlani‘lĕĭ´. Usĭnuli´yu atsahilu´gĭsi´ga. Utsĭnă´wa nu´tatanû´ⁿta. Yû!

Yû! Sgĕ! Usĭnu´lĭ hatû´ⁿgani´ga, Diga´tiskĭ Wâtige´ĭ, galû´ⁿlatĭ iyû´ⁿta ditsûl‘dâ´histĭ. Ha-nâ´gwa usĭnu´lĭ hatlasi´ga. Tsi´skwa-gwû dĭtu´nila´w’itsû´hĭ higese´ĭ. Usĭnûlĭ kĕ‘tati´gû‘lahi´ga. Utsĭnă´wa adûⁿni´ga. Yû!

Translation.

TO TREAT GÛⁿWANI´GISTÛ´ⁿĬ—(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 Gûⁿwani´gistû´ⁿĭ 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 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´tiskĭ—"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´tsĭ (Sassafras—Sassafras officinale), Kanûⁿsi´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´yakalĭ´skĭ (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 (amă´) 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´ⁿÍ KANA´HÈHÛ.

Sgĕ! Nûⁿdâgû´ⁿyĭ tsûl‘dâ´histĭ, Kanani´skĭ Gigage. Usĭnu´lĭ nû´ⁿnâ gi´gage hĭnûⁿni´ga. Hida´wĕhi-gâgû´, astĭ´ digi´gage usĭnû´lĭ dehĭkssa´ûⁿtani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´ⁿ, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´saniy’teĭ´. Usĭnu´lĭ astĭ´ digi´gage dehada´ûⁿtani´ga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa gânagi´ta da´tsatane´lĭ. Utsĭnă´wa nu´tatanû´ⁿta nûⁿtûneli´ga. Yû!

Hĭgayû´ⁿlĭ Tsûne´ga hatû´ⁿgani´ga. “A´ya-gâgû´ gatû´ⁿgisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Na´ski-gâgû´ itsa´wesû´hĭ nâ´gwa usĭnu´lĭ hatu´ⁿgani´ga. Utsĭnă´wa nútatanû´ta nûⁿtû´neli´ga. Yû!

Sgĕ! Uhyûⁿtlâ´yĭ tsûl‘dâ´histi Kanani´skĭ Sa‘ka´nĭ. Usĭnu´lĭ nû´ⁿnâ sa‘ka´nĭ hĭnûⁿni´ga. Hida´wĕhi-gâgû´, astĭ´ (di)sa‘ka´nĭ usĭnu´lĭ dehĭksa´ûⁿtani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´ⁿ, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´saniy‘te(ĭ´). Usĭnu´lĭ astĭ´ disa‘ka´nige dehada´ûⁿtaniga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa tsgâ´ya gûnagi´ta tsûtûneli´ga. Utsĭnă´wa nu´tatanû´ⁿta nûⁿtûneli´ga. Yû!

Hĭgayû´ⁿlĭ Tsûne´ga hatûⁿgani´ga. “A´ya-gâgû´ gatû´ⁿgisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Nas´kigâgû´ itsawesû´hĭ nâ´gwa usĭnu´lĭ hatû´ⁿgani´ga. Utsĭnă´wa nutatanû´ⁿta nûⁿtûneli´ga. Yû!

Sgĕ! Usûhi´yĭ tsûl‘dâ´histĭ Kanani´skĭ Û´ⁿnage. Usĭnu´lĭ nû´ⁿnâ û´ⁿnage hĭnûⁿni´ga. Hida´wĕhi-gâgû´, astĭ´ digû´ⁿnage usĭnu´lĭ dehĭksa´ûⁿtani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´ⁿ, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´saniy‘teĭ´. Usĭnu´lĭ astĭ´ digû´ⁿnage dehada´ûⁿtani´ga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa tsgâ´ya gûnagi´ta tsûtûneli´ga. Utsĭnă´wa nutatanû´ⁿta nûⁿtûneli´ga. Yû!

Hĭgayû´ⁿlĭ Tsûne´ga hatûⁿgani´ga. “A´ya-gâgû´ gatû´ⁿgisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Na´skigâgû´ itsawesû´hĭ nâ´gwa usĭnu´lĭ hatû´ⁿgani´ga. Utsĭnă´wa nutatanû´ⁿta nûⁿtûneli´ga. Yû!

Sgĕ! Galû´ⁿlatĭ tsûl‘dâ´histĭ, Kanani´skĭ Tsûne´ga. Usĭnu´lĭ nû´ⁿnâ une´ga hĭnûⁿni´ga. Hida´wĕhi-gâgû´, astĭ´ tsune´ga usĭnu´lĭ dehĭksa´ûⁿ tani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´ⁿ, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´săniy’teĭ´. Usĭnu´lĭ astĭ´ tsune´ga dehada´ûⁿtani´ga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa tsgâ´ya gûnagi´ta tsûtûneli´ga. Utsĭnă´wa nu´tatanû´ⁿta, nûⁿtûneli´ga. Yû!

Hĭgayû´ⁿlĭ Tsûne´ga hatû´ⁿgani´ga. “A´ya-gâgû´ gatû´ⁿgisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Naski-gâgû´ itsawesû´hĭ nâ´gwa usĭnu´lĭ hatûⁿgani´ga. U´tsĭna´wa nutatanû´ⁿta nûⁿtûneli´ga. Yû!

(Degasi´sisgû´ⁿĭ)—Hiă´ duniyukwa´tisgû´ⁿĭ dĭkanû´ⁿwâtĭ ătanû´ⁿsida´hĭ yĭ´gĭ. Na´skĭ digû´nstanĕ´‘ti-gwû ûlĕ´ tsĭtsâtû´ yie´lisû. Nigûⁿ´-gwû usû´na [for usûnda´na?] gû´ⁿtatĭ nayâ´ga nû´ⁿwatĭ unanû´ⁿskă‘la´ĭ. Kane´ska dalâ´nige unaste´tla tsĭ´gĭ. Se´lu dĭgahû‘nû´hĭ tsuni´yahĭstĭ´ nû´‘kĭ tsusû´hita, kanâhe´na-‘nû naskĭ´ iga´ĭ udanû´stĭ hi´gĭ 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!

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!

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!

(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 (galûⁿ´lati). It may be stated here that all these spirits are supposed to dwell above, but when no point of the compass is assigned, galûⁿ´lati is understood to mean directly overhead, but far above everything of earth. The dweller in this overhead galûⁿ´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. Igawĭ´, 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 (ADANÛⁿWÂTÏ).

	(2)	(3)	(4)	(5)	(6)
Sgĕ! Galû´ⁿlatĭ´	hinehi´	hinehi´yû	hinida´we,	utsinâ´wa	adûⁿniga
	12 12 22 34 33 566—Hayĭ´!

	(1)	(2)	(3)	(4)	(5)	(6)
Sgĕ!	Uⁿwadâ´hi	hinehi´,	hinehi´yû	hinida´we,	utsinâ´wa	adûⁿni´ga
		12 12 22 34 33 566—Hayĭ´!

	(1)	(2)	(3)	(4)	(5)	(6)
Sgĕ!	Nâtsihi´	hinehi´	hinehi´yû	hinida´we	utsinâ´wa	adûⁿni´ga
		12 12 22 34 33 566—Hayĭ´!

	(1)	(2)	(3)	(4)	(5)	(6)
Sgĕ!	Amâyi´	hinehi´,	hinehi´yû	hinida´we	utsinâ´wa	adûⁿni´ga
		12 12 22 33 33 566—Hayĭ´!

Sgĕ! Ha-nâ´gwa hatû´ⁿngani´ga, Agalu´ga Tsûsdi´ga, hida´wĕhĭ, â´tali tsusdiga´hĭ duda´w‘satû´ⁿ ditsûldâ´histĭ. (Hida´wĕhĭ, gahu´stĭ tsanu´lûⁿhûⁿsgĭ´ nige´sûⁿna.) Ha-nâ´gwa da´tûlehûⁿgû´. Usdi´gi(yu) utiya´stanûⁿ´(hĭ) (higese´i). (Hûⁿ)hiyala´gistani´ga igâ´tĭ usdigâ´hĭ usa´hĭlagĭ´ Igâtu´ltĭ nûⁿnâ´hĭ wĭte´tsatănûⁿ´ûⁿsĭ´. A´ne´tsâge´ta getsatûnĕhĭ nûⁿgûlstani´ga igûⁿ´wûlstanita´sti-gwû. Ati´gale´yata tsûtû´neli´ga. Utsĭnâ´wa [¹¹] nigûⁿtisge´stĭ.

Sgĕ! Ha-nâ´gwa hûⁿhatû´ⁿgani´ga, Agalu´ga Hegwahigwû´. Â´talĭ tsegwâ´hĭ duda´w‘satûⁿ iyûⁿta ditsûldâ´histĭ. Agalu´ga He´gwa, hausĭnu´lĭ da´tûlehûⁿgû. Usdi´giyu utiya´stanû´ⁿhĭ. Hiyala´gistani´ga ulsge´ta igâ´t-egwâ´hĭ) usa´hĭlagĭ´. (Igat-(egwâ´hĭ iyûⁿ´ta nûⁿnâ´hĭ wĭtetsatanû´ⁿûⁿsĭ´. A´ne´tsâge´ta getsatûne´litise´sti igûⁿ´wûlstanita´sti-gwû. Utsĭnâ´wa-gwû nutatanûⁿta. Nigagĭ´ Yû!

(Degâsi´sisgû´ⁿĭ)—Unawa´stĭ e´gwa u´nitlûⁿgâ´ĭ. Ta´ya gû´ⁿtatĭ, ditsa´tista´‘ti. Tsâ´l-agayû´ⁿlĭ yă´hă ulû´ⁿkwati-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. Hayĭ!

Listen! On Ûⁿwadâ´hĭ you dwell, On Ûⁿwadâhĭ 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. Relief has come—has come. Hayĭ!

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. Hayiĭ!

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!

(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´ⁿlĭ ("old tobacco"—Nicotiana rustica) it also is very effective.

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´ⁿni (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. Galûⁿlatĭ, 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. Ûⁿwadâ´hĭ 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 Ûⁿwadâ´lĭ, “provision house.” Nâ´tsihĭ´ in the third verse signifies “pinery,” from nâ´‘tsĭ, “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´gĭ 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´ⁿli (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´ⁿlĭ ("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.

HIĂ´ TSUNSDI´GA DIL‘TADI´NATANTI´YĬ. I.

Sgĕ! Hĭsga´ya Ts‘sdi´ga ha-nâ´gwa da´tûlehûⁿgû´ kĭlû-gwû´. Iyû´ⁿta agayû´ⁿlinasĭ´ taya´ĭ. Eska´niyŭ unayĕ´histĭ´ nûⁿta-yu´tanatĭ´. Sgĕ´! tinû´lĭtgĭ´! Tleki´yu tsûtsestâ´gĭ hwĭnagĭ´. Yû!

Sgĕ! Hige´cya ts‘sdi´ga ha-nâ´gwa da´tûlehûⁿgû´ kĭlû-gwû´. Iyûⁿ´ta tsûtu´tunasĭ´ tăya´ĭ. Eska´niyŭ unayĕ´histĭ nûⁿtayu´tanatĭ´. Sgĕ! tinû´lĭtgĭ´! Tleki´yu tsûtsestâ´ hwĭnagĭ´. 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´ⁿinĭ, who stated that the medicine used was a warm decoction of a plant called Dalâ´nige Unaste´tsĭ ("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´ⁿinĭ claimed this was always effectual.

(HIĂ´ TSUNSDI´GA DIL‘TADI´NATANTI´YI. II.)

Hitsutsa, hitsu´tsa, tleki´yu, tleki´yu, ĕ´hinugâ´ĭ, ĕ´hinugâ´ĭ! Hi´tsu´tsa, tleki´yu, gûltsû´tĭ, gûltsû´tĭ, tinagâ´na, tinagâ´na!

Higĕ‘yu´tsa, higĕ‘yu´tsa, tleki´yu, tleki´yu, ĕ´hinugâ´ĭ, ĕ´hinugâ´ĭ! Higĕ‘yu´tsa, tleki´yu, gûⁿgu´stĭ, gûⁿgu´stĭ, 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´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 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 ÛⁿNĂGE´Ĭ ADANÛ´ⁿWÂTĬ.

Yuha´ahi´, (yuha´ahi´, yuha´ahi´, yuha´ahi´,)

Yuha´ahi´, (yuha´ahi´, yuha´ahi´), Yû!

Sgĕ! Ûⁿtal-e´gwâhĭ´ didultâ´hĭstĭ ulsge´ta. Usĭnu´lĭ dâtitu´lene´ĭ. Usĭnu´lĭ dunu´y‘tani´leĭ´.

Sgĕ! Ha-nâ´gwa statû´ⁿgani´ga, nûⁿdâ´yĭ distul‘tâ´histĭ, Stisga´ya Dĭst‘sdi´ga, stida´wehi-gâgû. Ûⁿtal-e´gwa dâtitulene´(ĭ) ulsge´ta. Usĭnu´lĭ detĭstû´l‘tani´ga ulsge´ta. Ditu´talenû´ⁿitsa nûⁿna´hĭ ^wi´de´tutanû´ⁿtasĭ´, nûⁿtadu´ktahû´ⁿstĭ nige´sûⁿna. Nû´‘gĭ iyayû´ⁿlatăgĭ´ ayâwe´sâlû´ⁿta de´dudûneli´sestĭ´, Gû´ⁿtsatâtagi´yû tistadi´gûlahi´sestĭ. Tiduda´le‘nû´(ĭ) û´ⁿtale´gwâ ^wⁱtĭ´stûl‘tati´nûⁿtani´ga. Na´‘nă witûl‘tâ´hĭstani´ga, tadu´ktahû´ⁿstĭ nige´sûⁿna. Ha-na´‘nă ^wⁱd´ultâhiste´stĭ. (Yû!)

(Degasisisgû´ⁿĭ)—Hiă´ anine´tsĭ ga´‘tiskĭ adanû´ⁿwâtĭ. Ŭ´ⁿtla atsi´la tĭ´‘tĭ yĭ´gĭ.

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‘yûⁿinĭ’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 Ûⁿnage´ĭ) and considered the most dangerous. In this form of dalânĭ, 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‘yûⁿinĭ’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´ⁿtsatatagi´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´hĭ uses for this disease a decoction of four herbs applied in the same manner. He agrees with A‘yûⁿinĭ 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´gĭ) 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 (tûksĭ´). In Takwatihĭ’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´HĬ ADANÛ´ⁿWÂTĬ.

Sgĕ! Hanâ´gwa hatû´ⁿganiga, galû´ⁿlatĭ hetsadâ´histĭ, Kâ´lanû Û´ⁿnage, gahu´stĭ tsanu´lahû´ⁿsgĭ nige´sûⁿna. Ha-nâ´gwa (hetsatsa´ûⁿtani´ga. Hanigû´ⁿwatûⁿnigwălâe´stigwû tsalâsû´ⁿĭ. Asgin-u´danû higes´eĭ. Sanigala´gĭ gesû´ⁿĭ hastigû´‘lani´ga, duwâlu´wa´tû´tĭ nige´sûⁿna, nitû´neli´ga. Ha-Usûhi´yĭ wititâ´hĭstani´ga. Dadu´satahû´ⁿstĭ nige´sûⁿna nitû´neli´ga. Utsĭnă´wa nu´tatanû´ⁿta.

Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga, Kâ´lanû Gĭgage´ĭ, hidawĕhi´yu. Ha-gahu´stĭ tsanu´lahû´ⁿsgĭ nige´sûⁿna, etsanetse´lûhĭ, Ha-galûⁿlati´tsa hetsatâ´histĭ. Nâ´gwa hetsatsâ´ûⁿtani´ga. Nigû´ⁿwatû´ⁿnigwalâe´sti-gwû tsalâsû´ⁿĭ. Asgin-udanû´hi-gwû higese´ĭ. Ha-Sanigalâgĭ gesû´ⁿ hâstigû´‘lani´ga ulsge´ta, ha-utsĭnă´wa-gwû´ nigû´ⁿtisge´stĭ. Usûhi´yĭ wĭntûnĕ´dû. Usûhi´yĭ wĭtitâ´hĭstani´ga. Utsĭnă´wa adûⁿni´ga.

Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga, Kâ´lanû Sa´ka´ni; galû´latĭ hetsadâ´histĭ, hida´wĕhĭ. Gahu´stĭ tsanu´lahû´ⁿsgĭ nige´sûⁿna, etsanetse´lûhĭ. Ha-nâ´gwa hetsatsâ´ûⁿtani´ga. Nigû´ⁿwatû´ⁿnigwalâe´sti-gwû tsalâsû´ⁿĭ. Sanigalâ´gĭ gesu´ⁿ hastigû´‘lani´ga ulsge´ta. Duwâlu´watû´tĭ nige´sûⁿna, nitû´neli´ga. Usûhi´yĭ wĭtitâ´hĭstani´ga, dadu´satahû´ⁿstĭ nige´sûⁿna nitû´neli´ga. Utsĭnă´wa adûⁿni´ga.

Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga, Wa´hĭlĭ galûⁿlti´tsa hetsadâ´histĭ, Kâ´lanû Tsûne´ga, hida´wĕhĭ. Gahu´stĭ tsanu´l‘tĭ nige´sûⁿna. Hanâ´gwa hetsatsâ´ûⁿtani´ga. Nigû´ⁿwatû´ⁿnigwalâe´sti-gwû tsalâsû´ⁿĭ. Ha-nâ´gwa detal‘tani´ga. Sanigalâ´gĭ gesû´ⁿ hastig´û‘lani´ga ulsge´ta, duwâlu´watû´‘tĭ nige´sûⁿna nitû´neli´ga. Usûhi´yĭ wĭtitâ´hĭstani´ga. Dadu´satahû´ⁿstĭ nige´sûⁿna nitû´neli´ga. Utsĭnă´wa adûⁿni´ga.

(Dega´sisisgû´ⁿĭ)—Hiă´agi‘li´ya unitlûⁿgû´ⁿĭ adanû´wâtĭ. Askwanu´tsastĭ´. Tsâ´l(a) Agayû´ⁿlĭunitsi´lûⁿnû´hĭgû´ⁿtatĭ, anû´ⁿsga‘lâ´-gwû; Kanasâ´la-‘nû unali´gâhû, ade´la´-‘nû nû´‘gi-gwû ani´gage´ĭ dahâ´ĭ, Tsâliyu´stĭ-‘nû Usdi´ga. Gahu´sti-´‘nu yuta´suyû´ⁿna sâwatu´hi-gwû atĭ´ dawâ´hila-gwû iyû´ⁿta.

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´hĭlĭ, 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´lagayûⁿ´-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´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 the shaman is not afraid of him. A‘yûⁿinĭ, 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´hilĭ, 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” (udanûhĭ) 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‘yûⁿini’s attempts at original composition. The disease is here called by another name, agi‘li´ya unitlûⁿgû´ⁿĭ, 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´ⁿlĭ (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.

HUNTING.

GÛNÂ´HILÛ´ⁿTA UGÛ´ⁿWA‘LĬ.

Una´lelŭ´ eskiska´l‘tasĭ´. Iskwa´lelŭ eskiska´l‘tasĭ´. Yû! Ela-Kana´tĭ tsûlda´hĭstû´ⁿ, tsûwatsi´la astû´ⁿ detsatasi´ga. Ts’skwâ´lĭ uda´nisă´‘testĭ, ugwala´ga udu´yaheti´dege´stĭ. Sunûsi´ya-gwû udanisă´‘testĭ, ts’su´lti-gwû nige´sûⁿna.

Hĭkayû´ⁿlĭ Gi´gage-gâgû´, tsine´tsĭ gesû´ⁿ aw’stitege´stĭ. Tsăstû´ utatiyĭ, nâ´gwa tsăs‘tû gasû‘hisă‘tĭ atisge´stĭ. Ha-nâ´gwa nûⁿnâ tsusdi´ tutana´wa-tegû´ digana´watû´ⁿta atisge´stĭ. Utalĭ´ udanû´hĭ ugwala´ga gûⁿwatuy´ahĭti´tege´stĭ, hĭlahiyû´ⁿta-gwû ^wustû´‘stĭ nige´sûⁿna. D’stiskwâ´lĭ deudû´nisă‘te´stĭ. 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´tĭ.” In this e´la is the earth and kana´tĭ is a term applied to a successful hunter. The great Kanatĭ, 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 Kanatĭ in these hunting formulas. Ela-Kana´tĭ, 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´ⁿwĭ 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‘yûⁿinĭ, who explained it in detail.

HIĂ´ TSI´SKWA GANÂHILIDASTI YĬ.

Tsĭgĕ´! Hĭkayû´ⁿl-Une´ga, tsûltâ´histû´ⁿ gûlitâ´hĭstani´ga. Nâ´gwa tsûda´ntâ talehĭ´sani´ga. Sâ´gwa igûnsi´ya ts’skwâlĭ´ udû´nisate´stĭ, ts’su´ltĭ nige´sûⁿna. Wane´(ĭ) tigi´gage(ĭ) tali´kanĕli´ga. ^U´ⁿtalĭ udanû´hĭ tsăgista´‘tĭ.

Hĭkayû´ⁿl-Une´ga, anu´ya uwâtatâ´gĭ agi´stĭ tătsiskâ´ltane´lûhĭ. ^U´ⁿtalĭ u´danû´ te´tûlskew´si´ga.

Hĭkayû´ⁿl-Une´ga, nûⁿna´(hĭ) kana´tĭ skwatetâ´stani´ga. Unigwalû´ⁿgĭ te´gatûⁿtsi´ga. Nûⁿâ´(hĭ) kana´tĭ tati´kiyû´ⁿgwita´watise´stĭ. Unigwalû´ⁿgĭ tigû´ⁿwatû´tsanû´hĭ.

Hĭkayû´ⁿl-Une´ga, Kana´tĭ, sk´salatâ´titege´stĭ, sa‘ka´ni ginu´t’tĭ nige´sûⁿna. Sgĕ!

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‘yûⁿinĭ’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‘yûⁿinĭ 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´ⁿgĭ) are the wounded birds. Kana´tĭ is here used to designate the fire, on account of its connection with the hunting ceremonies.

INAGĔ´HĬ AYÂSTIⁿYĬ.

Usĭnuli´yu Selagwû´tsĭ Gigage´ĭ getsû´ⁿneliga tsûdandâgi´hĭ aye‘li´yu, usĭnuli´yu. Yû!

Translation.

TO SHOOT DWELLERS IN THE WILDERNESS.

Instantly the Red Selagwû´tsĭ 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´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 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. Inagĕ´hĭ, “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 TĬ´KANÂGI´TA.)

He+! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´.

Tsistuyi´ nehandu´yanû, Tsistuyi´ nehandu´yanû—Yoho´+!

He+! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´.

Kuwâhi´ nehandu´yanû´, Kuwâhi´ nehandu´yanû—Yoho´+!

He+! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´.

Uyâ‘ye´ nehandu´yanû´, Uya´ye´ nehahdu´yanû´—Yoho´+!

He+! Hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´, hayuya´haniwă´.

Gâtekwâ´(hĭ) nehandu´yanû´, Gâtekwâ´(hĭ) nehandu´yanû´—Yoho´+!

Ûlĕ-‘nû´ asĕhĭ´ tadeya´statakûhĭ´ gû´ⁿnage astû´tsĭkĭ´.

Translation.

BEAR SONG.

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 we and the good black things, the best of all, shall see each other.

Explanation.

This song, obtained from A‘yû´ⁿinĭ 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 begins with a loud prolonged He+! and ends with Yoho´+! uttered in the same manner. Hayuya´haniwă´ has no meaning. Tsistu´yĭ, Kuwâ´hĭ, Uyâ´‘yĕ, and Gâte´kwâhĭ 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.

HIĂ´ ATSÛ‘TI´YĬ TSUN´TANÛ.

Sgĕ! Nâ´gwa hitsatû´ⁿgani´ga hitsiga´tugĭ´. Titsila´wisû´ⁿhĭ ^uwâgi´‘lĭ tege´tsûts‘gû´‘lawĭstĭ´. Tsuli´stana´lû ûlĕ´ waktûĭ, agi´stĭ une´ka itsû´ⁿyatanilû´ĭstani´ga. Gûⁿwatu´hwĭtû´ nûⁿnâ´hĭ degûndâltsi´dâhe´stĭ. ^uWâ´hisâ´nahĭ tigiwatsi´la. Tutsegû´‘lawistĭ´tege´stĭ. Ûⁿtalĭ´ degû´ⁿwatanûhĭ, uhisa´‘tĭ nige´sûⁿna. Tsuwatsi´la dadâl‘tsi´ga. A‘yû A‘yû´ⁿinĭ 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‘yûⁿinĭ´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, ^uWâhisâ´nahĭ 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‘yûⁿinĭ 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.

(YÛⁿWĔ´HĬ UGÛ´ⁿWA‘LĬ I.)

Ku! Sgĕ! Alahi´yĭ tsûl‘dâ´histĭ, Higĕ´‘ya tsûl‘di´yĭ, hatû´ⁿgani´ga. Elahi´yĭ iyû´ⁿta ditsûl‘da´histĭ, Higĕ´‘ya Tsûne´ga. Tsisa´‘tĭ nige´sûⁿna. Tsâduhi´yĭ. Nâ´gwa-skĭn´ĭ usĭnuli´yu hûⁿskwane´‘lûⁿgû´ tsisga´ya agine´ga. Agisa´‘tĭ nige´sûⁿna. Nâ´gwa nû´ⁿnâ, une´ga hûⁿskwanûⁿneli´ga. Uhisa´‘tĭ nige´sûⁿna. Nâ´gwa skwade´tastani´ga. Sa‘ka´ni u´tatĭ nige´sûⁿna. Nûⁿnâ une´ga skiksa´‘ûⁿtaneli´ga. Elaye´‘lĭ iyû´ⁿta skwalewistă´‘tani´ga E´latĭ gesû´ⁿ tsĭtage´stĭ. Agisa´‘tĭ nige´sûⁿna. Agwâ´duhi´yu. Kûltsâ´te une´ga skiga´‘tani´ga. Uhisa´‘tĭ nige´sûⁿna, gûⁿkwatsâti´tege´stĭ. Tsi-sa‘ka´ni agwă´tatĭ nige´sûⁿna. Usĭnuli´yu hûⁿskwane´‘lûⁿgû´.

Ha-nâ´gwûlĕ Elahi´yĭ iyû´ⁿtă dûhiyane´‘lûⁿgû´ a‘gĕ´‘ya sa‘ka´ni. Nâ´gwa nûⁿnâ´hĭ sa‘ka´ni hûⁿtane´‘laneli´ga. Uhisa´‘tĭ-gwû u´danû dudusa´gĭ tanela´sĭ. Nûⁿnâ´hĭ sa‘ka´ni tade´tâstani´ga. Nâgwûlĕ´ hûⁿhiyatsâ´ûⁿtaniga. E´latĭ gesû´ⁿ tû´l‘taniga. Dedu´laskû´ⁿ-gwû igû´ⁿwa‘lawĭ´stĭ uhi´sa‘ti´yĭ widaye´la‘ni´ga. Dedulaskû´ⁿ-gwû igû´ⁿwa‘lawĭ´stĭ uhi´sa‘ti´yĭ nitû´ⁿneli´ga.

Ha-sâgwahi´yu itsilasta´lagĭ + + uwă´sahi´yu, etsane´‘laneli´ga. Agisa´‘tĭ nige´sûⁿna. Agwâ´duhĭ. A´yû agwadantâ´gĭ aye‘li´yu d’ka´‘lani´lĭ duda´ntâ, uktahû´ⁿstĭ nige´sûⁿna. Yû´ⁿwĭ tsu´tsatûⁿ widudante´‘tĭ nige´sûⁿna, nitû´ⁿneli´ga. Sâ´gwahĭ itsilasta´lagĭ, etsane´‘laneli´ga kûlkwâ´gi-nasĭ´ igûlstû´‘lĭ gegane´‘lanû´ⁿ.

Anisga´ya anewadi´sûⁿ unihisa‘ti´yĭ. Tsu´nada´neilti´yĭ. Dĭ´la-gwû degû´ⁿwănatsegû´‘lawi´sdidegû´. Ayâ´ise´ta-gwû u´danû. Tsunada´neilti´yĭ. Utse´tsti-gwû degû´ⁿwănatsegû´‘lawis´didegû´. Tsunada´neilti´yĭ. Ka´ga-gwû degû´ⁿwănatsegû´‘awisdidegû´. Tsunada´neilti´yĭ. Da´l‘ka-gwû degû´ⁿwănatsegû´‘lawisdidegû´.

Kûlkwâ´gĭ igûlsta´lagĭ unihisa‘ti´yu. Ige´ski-gwû nige´sûⁿna. Ayâ´ise´ta-gwû u´danû degû´ⁿwănatsûn‘ti-degû´. K’si-gwû degû´ⁿwănatsûn‘ti-degû´. A´yagâgû´ tsisga´ya agine´ga ûⁿgwane´‘lanû´hĭ + + Nûⁿdâgû´ⁿyĭ iti´tsa ditsidâ´ga. Agisa´‘tĭ nige´sûⁿna. Agwâduhi´yu. Tsi-sa‘ka´nĭ agwă´tatĭ nige´sûⁿna. Kûltsâ´te une´ga ûⁿni´tagâgû´ gûkwatsâ´nti-degû´. Agisă´‘tĭ nige´sûⁿna. A´yû agwadantâ´gĭ aye‘li´yu gûlasi´ga tsûda´ntâ, uktahû´ⁿstĭ nige´sûⁿna. A´yû tsĭ´gĭ tsûda´nta 0 0. Sgĕ!

Translation.

CONCERNING LIVING HUMANITY (LOVE).

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) 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 Elahiyĭ 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. Sgĕ!

Explanation.

This unique formula is from one of the loose manuscript sheets of Gatigwanasti, now dead, and belongs to the class known as Yûⁿwĕ´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 formulas.)

The formula contains several obscure expressions which require further investigation. Elahiyĭ or Alahiyĭ, 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 Elahĭ, perhaps from ela, “the earth,” and it may be connected with Wa´hĭlĭ, the formulistic name for the south. The spirit invoked is the White Woman, white being the color denoting the south.

Uhisa´‘tĭ, 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´‘tĭ nige´sûⁿna, “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´‘tĭ 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´‘tĭ. 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´‘tĭ 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´stĭ, “like.”

HĬ´Ă ĂMA´YĬ Ă´TAWASTI´YĬ KANÂ´HEHÛ.

Sgĕ! Ha-nâ´gwa usĭnuli´yu hatû´ⁿgani´ga Higĕ´‘yagu´ga, tsûwatsi´la gi´gage tsiye´la skĭna´dû‘lani´ga. 0 0 digwadâ´ita. Sa‘ka´nĭ tûgwadûne´lûhĭ. Atsanû´ⁿgĭ gi´gage skwâsû´hisa‘tani´ga. + + kûlstă´lagĭ + sa‘ka´nĭ nu´tatanû´ⁿta. Ditu´nûⁿnâ´gĭ dagwû´laskû´ⁿ-gwû deganu´y’tasi´ga. Galâ´nûⁿtse´ta-gwû dagwadûne´lidise´stĭ. Sgĕ!

Translation.

THIS TELLS ABOUT GOING INTO THE WATER.

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!

Explanation.

This formula, from Gatigwanasti’s book, is also of the Yûⁿwĕ´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, “taking them to water.”

The prayer is addressed to Agĕ´‘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 agĕ´‘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´ⁿdâ, or more fully, nû´ⁿdâ sûⁿnâyĕ´hĭ, “the sun living in the night,” while the sun itself is designated as nû´ⁿdâ igĕ´hĭ, “the sun living in the day.”

By the red spittle of Agĕ´‘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´tĭ, 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´ⁿWĔ´HĬ UGÛ´ⁿWA‘LĬ II.)

Yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ.

Galû´ⁿlatĭ, datsila´ĭ—Yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ.

Nûⁿdâgû´ⁿyĭ gatla´ahĭ—Yû´ⁿwĕhĭ.

Ge‘yagu´ga Gi´gage, tsûwatsi´la gi´gage tsiye´la skĭna´dû‘lani´ga—

Yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ.

Hiă-‘nû´ atawe´ladi´yĭ kanâ´hĕhû galûⁿlti´tla.

Translation.

SONG FOR PAINTING.

Yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ.

I am come from above—Yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ.

I am come down from the Sun Land—Yû´ⁿwĕhĭ.

O Red Agĕ‘yagu´ga, you have come and put your red spittle upon my body—Yû´ⁿwĕhĭ, yû´ⁿwĕhĭ, yû´ⁿwĕhĭ.

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´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 about an hour after dark, but is not fairly under way until nearly midnight. The refrain, yû´ⁿwĕhĭ, 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´YĬ. Ĭ.

Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga nihĭ´—

—Tsa´watsi´lû tsĭkĭ´ tsĭkû´ ayû´.

—Hiyelû´ tsĭkĭ´ tsĭkû´ ayû´.

—Tsăwiyû´ tsĭkĭ´ tsĭkû´ ayû´.

—Tsûnahu´ tsĭkĭ´ tsĭkû´ ayû´.

Sgĕ! Nâ´gwa hatû´ⁿgani´ga, Hĭkayû´ⁿlige. Hiă´ asga´ya uda´ntâ tsa‘ta´hisi´ga [Hĭkayû´ⁿlige] hiye´lastûⁿ. Tsaskûlâ´hĭsti-gwû´ nige´sûⁿna. Dĭkana´watû´ⁿta-gwû tsûtû´neli´ga. Hĭlû dudantĕ´‘tĭ nige´sûⁿna. Duda´ntâ dûskalûⁿ´tseli´ga. Astĭ´ digû´ⁿnage tagu´talûⁿtani´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, —Your heart, I take it, I eat it.

}

Each sung four times.

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: Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga nihĭ´, and then sings the next four words: Tsawatsi´lû tsĭkĭ´ tsĭkû´ 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´ⁿinĭ 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‘TĬ´.

Yû! Galû´ⁿlatĭ tsûl‘da´histĭ, Giya´giya´ Sa‘ka´ni, nâ´gwa nûⁿtalûⁿ i´yû´ⁿta. Tsâ´la Sa‘ka´ni tsûgistâ´‘tĭ adûⁿni´ga. Nâ´gwa nidâtsu´l‘tanû´ⁿta, nû´ⁿtātagû´ hisa´hasi´ga. Tani´dâgûⁿ´ aye´‘lĭ dehidâ´siga. Unada´ndâ dehiyâ´staneli´ga. Nidugale´ntanû´ⁿta nidûhûⁿneli´ga.

Tsisga´ya agine´ga, nûⁿdâgû´ⁿyĭ ditsidâ´‘stĭ. Gû´nĭ âstû´ uhisa´‘tĭ nige´sûⁿna. Agĕ´‘ya une´ga hi´ă iyu´stĭ gûlstû´‘lĭ, iyu´stĭ tsûdâ´ita. Uda´ndâ usĭnu´lĭ dâdatinilû´gûⁿelĭ´. Nûⁿdâgû´ⁿyitsû´ dâdatinilugûstanelĭ. Tsisga´ya agine´ga, ditsidâstû´ⁿĭ nû‘nû´ kana´tlani´ga. Tsûnkta´ tegă‘la´watege´stĭ. Tsiye´lûⁿ gesû´ⁿĭ uhisa´‘tĭ nige´sûⁿna.

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 (iyustĭ) clan; she is called (iyustĭ) Wâyĭ´. 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‘yûⁿinĭ’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.

(ADALANĬ´STĂ‘TI´YĬ II.)

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga, * * hĭlû(stû´‘lĭ), (* *) ditsa(dâ´ita). A´yû 0 0 tsila(stû´‘lĭ). Hiye´la tsĭkĭ´ tsĭkû´. (Yû!)

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ), * * ditsa(dâ´íta). A´yû 0 0 tsûwi´ya tsĭkĭ´ tsĭkû´. Yû!

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ) * * ditsa(dâ´íta). A´yû 0 0 tsûwatsi´la tsĭkĭ´ tsĭkû´ a´yû. Yû!

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ), * * ditsadâ´(ita). A´yû 0 0 tsûnahŭ´ tsĭkĭ´ tsĭkû´. Yû!

Sgĕ! “Ha-nâ´gwa ada´ntĭ dutsase´, tsugale´ntĭ nige´sûⁿna,” tsûdûneĭ, Hĭkayû´ⁿlige galû´ⁿlatĭ. Kananĕ´skĭ Û´ⁿnage galû´ⁿlatĭ (h)etsatsâ´ûⁿtănile´ĭ. Tsănilta´gĭ tsûksâ´ûⁿtanile´ĭ. ** gûla(stû´‘lĭ), ** ditsadâ´(ita). Dudantâ´gĭ uhani´latâ tĭkwenû´ⁿtani´ga. Kûlkwâ´gĭ igûlsta´lagĭ iyû´ⁿta yû´ⁿwĭ adayû´ⁿlatawă´ dudûne´lida´lûⁿ uhisa´‘tĭ nige´sûⁿna.

Sgĕ! Ha-nâ´gwatĭ uhisa´‘tĭ dutlû´ⁿtani´ga. Tsû´nkta daskâ´lûⁿtsi´ga. Sâ´gwahĭ di´kta de´gayelûⁿtsi´ga. Ga´tsa igûnû´nugâ´ĭstû uda´ntâ? Usû´hita nudanû´ⁿna ûltûⁿge´ta gûⁿwadûneli´dege´stĭ. Igûⁿwûlsta´‘ti-gwû duwâlu´wa‘tûⁿtĭ nige´sûⁿna. Kananĕ´skĭ Ûⁿnage´ĭ tsanildew’se´stĭ ada´ntâ uktûⁿlesi´dastĭ nige´sûna. Gadâyu´stĭ tsûdâ´ita ada´ntĭ tside´atsasi´ga. A´ya a´kwatseli´ga.

Sgĕ! Ha-nâ´gwûlĕ´ hûⁿhatûⁿga´ga, Hĭkayû´ⁿlĭ Gi´gage. Tsetsûli´sĭ hiye´lastûⁿ a‘ta´hisi´ga. Ada´ntâ hasû‘gû´‘lawĭ´stani´ga, tsa´skaláhĭstĭ nige´sûⁿna. Hĭkayû´ⁿlige denătsegû‘la´wĭstani´ga. Agĕ´‘ya gĭ´nsûⁿgû‘lawĭs´tani´ga uda´ntâ uwahisĭ´sata. Dĭgĭnaskûlâ´hĭstĭ nige´sûⁿna. Yû!

Hi´ănasgwû´ u‘tlâ´yi-gwû dĭgalû´ⁿwistan´tĭ snûⁿâ´yĭ hani´‘lihûⁿ gûnasgi´stĭ. Gane´tsĭ aye´‘lĭ asi´tadis´tĭ watsi´la, ganûⁿli´yetĭ aguwaye´nĭ andisgâ´ĭ. Sâi´yĭ 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´ⁿinĭ, 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´ⁿinĭ, 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´sĭ) is an expression frequently used in addressing the more important deities.

MEDICINE.

DIDÛnLĔ´SKĭ ADANÛn´WÂTĭ KANÂHĔ´SKĭ.

Translation.

FORMULA FOR TREATING THE CRIPPLER (RHEUMATISM).

Explanation.

HIĂ‘-NÛ´ NASGWÛ´ DIDÛnLĔ´SKĬ ADĂNÛ´nWÂTĬ.

Translation.

AND THIS ALSO IS FOR TREATING THE CRIPPLER.

Explanation.

HIÂ´ I´NATÛ YUNISKÛ´LTSA ADANÛ´NWÂTĬ.

Translation.

THIS IS TO TREAT THEM IF THEY ARE BITTEN BY A SNAKE.

Explanation.

GÛnWĂNI´GISTÂ´Ĭ ADANU´nWÂTĬ.

Translation.

TO TREAT THEM WHEN SOMETHING IS CAUSING SOMETHING TO EAT THEM.

Explanation.

GÛnWANI´GISTÛ´nĬ DITANÛnWÂTI´YĬ

Translation.

TO TREAT GÛnWANI´GISTÛ´nĬ—(SECOND).

Explanation.

HIA´ DU´NIYUKWATISGÛ´nÍ KANA´HÈHÛ.

Translation.

THIS TELLS ABOUT MOVING PAINS IN THE TEETH (NEURALGIA?).

Explanation.

UNAWA STÎ EGWA (ADANÛnWÂTÏ).

Translation.

TO TREAT THE GREAT CHILL.

Explanation.

HIĂ´ TSUNSDI´GA DIL‘TADI´NATANTI´YĬ. I.

Translation.

THIS IS TO MAKE CHILDREN JUMP DOWN.

Explanation.

(HIĂ´ TSUNSDI´GA DIL‘TADI´NATANTI´YI. II.)

Translation.

THIS IS TO MAKE CHILDREN JUMP DOWN.

Explanation.

DALÂ´NI ÛnNĂGE´Ĭ ADANÛ´nWÂTĬ.

Translation.

TO TREAT THE BLACK YELLOWNESS.

Explanation.

TSUNDAYE´LIGAKTANÛ´HĬ ADANÛ´nWÂTĬ.

Translation.

TO TREAT FOR ORDEAL DISEASES.

Explanation.

HUNTING.

GÛNÂ´HILÛ´nTA UGÛ´nWA‘LĬ.

Translation.

CONCERNING HUNTING.

Explanation.

HIĂ´ TSI´SKWA GANÂHILIDASTI YĬ.

Translation.

THIS IS FOR HUNTING BIRDS.

Explanation.

INAGĔ´HĬ AYÂSTInYĬ.

Translation.

TO SHOOT DWELLERS IN THE WILDERNESS.

Explanation.

(YÂ´NA TĬ´KANÂGI´TA.)

Translation.

BEAR SONG.

Explanation.

HIĂ´ ATSÛ‘TI´YĬ TSUN´TANÛ.

Translation.

THIS IS FOR CATCHING LARGE FISH.

Explanation.

LOVE.

(YÛnWĔ´HĬ UGÛ´nWA‘LĬ I.)

Translation.

CONCERNING LIVING HUMANITY (LOVE).

Explanation.

HĬ´Ă ĂMA´YĬ Ă´TAWASTI´YĬ KANÂ´HEHÛ.

Translation.

THIS TELLS ABOUT GOING INTO THE WATER.

Explanation.

(YÛ´nWĔ´HĬ UGÛ´nWA‘LĬ II.)

Translation.

SONG FOR PAINTING.

Explanation.

ADALANI´STA‘TI´YĬ. Ĭ.

DIDÛⁿLĔ´SKĭ ADANÛⁿ´WÂTĭ KANÂHĔ´SKĭ.

HIĂ‘-NÛ´ NASGWÛ´ DIDÛⁿLĔ´SKĬ ADĂNÛ´ⁿWÂTĬ.

GÛⁿWĂNI´GISTÂ´Ĭ ADANU´ⁿWÂTĬ.

GÛⁿWANI´GISTÛ´ⁿĬ DITANÛⁿWÂTI´YĬ

TO TREAT GÛⁿWANI´GISTÛ´ⁿĬ—(SECOND).

HIA´ DU´NIYUKWATISGÛ´ⁿÍ KANA´HÈHÛ.

UNAWA STÎ EGWA (ADANÛⁿWÂTÏ).

DALÂ´NI ÛⁿNĂGE´Ĭ ADANÛ´ⁿWÂTĬ.

TSUNDAYE´LIGAKTANÛ´HĬ ADANÛ´ⁿWÂTĬ.

GÛNÂ´HILÛ´ⁿTA UGÛ´ⁿWA‘LĬ.

INAGĔ´HĬ AYÂSTIⁿYĬ.

(YÛⁿWĔ´HĬ UGÛ´ⁿWA‘LĬ I.)

(YÛ´ⁿWĔ´HĬ UGÛ´ⁿWA‘LĬ II.)