A hunter had been all day looking for deer in the mountains without success until he was completely tired out and sat down on a log to rest and wonder what he should do, when a buzzard—a bird which always has magic powers—came flying overhead and spoke to him, asking him what was his trouble. When the hunter had told his story the buzzard said there were plenty of deer on the ridges beyond if only the hunter were high up in the air where he could see them, and proposed that they exchange forms for a while, when the buzzard would go home to the hunter’s wife while the hunter would go to look for deer. The hunter agreed, and the buzzard became a man and went home to the hunter’s wife, who received him as her husband, while the hunter became a buzzard and flew off over the mountain to locate the deer. After staying some time with the woman, who thought always it was her real husband, the buzzard excused himself, saying he must go again to look for game or they would have nothing to eat. He came to the place where he had first met the hunter, and found him already there, still in buzzard form, awaiting him. He asked the hunter what success he had had, and the hunter replied that he had found several deer over the ridge, as the buzzard had said. Then the buzzard restored the hunter to human shape, and became himself a buzzard again and flew away. The hunter went where he had seen the deer and killed several, and from that time he never returned empty-handed from the woods.
Snake, Fish, and Insect Myths
49. THE SNAKE TRIBE
The generic name for snakes is inădû′. They are all regarded as anida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of the season the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of the Unika′wĭ or Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.
When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.
The rattlesnake is called utsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”
For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.
Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues, is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.
The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.