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´niytû´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´niyû´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´niyû´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´niyû´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´lûgayûske´tatsatûn´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.
Listen! Ha! In the Sun Land you repose, O Red Dog, O now you have swiftly drawn near to hearken. O great ada´wĕhĭ10, 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.
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 wormwahhĭlĭ´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 ifout 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 frequentha, 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 sacrednumber 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.
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´nadanû´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.
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 sayRed Woman, and if treating a woman one must sayRed 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),twovarieties 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.
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. Immediatelyafterward 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.
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.
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.
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.
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 anUsu´‘gĭwhich has passed by and put it into you.
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 anUsu´‘gĭwhich has passed by and put it into you.
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 anUsu´‘gĭwhich 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.
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.
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.
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.
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 thechildren 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 blowsfirst 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 wouldfan the disease backinto the body of the little one.
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!
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!
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 finalYû!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.
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´hĭnâ´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´ûntani´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 [forusûnda´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.
Listen! In the Sunland you repose, O Red Spider. Quickly you have brought and laid down the red path. O great ada´wehi, quickly you have brought down the red threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the red threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
Listen! In the Frigid Land you repose, O Blue Spider. Quickly you have brought and laid down the blue path. O great ada´wehi, quickly you have brought down the blue threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the blue threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
Listen! In the Darkening Land you repose, O Black Spider. Quickly you have brought and laid down the black path. O great ada´wehi, quickly you have brought down the black threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the black threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
Listen! You repose on high, O White Spider. Quickly you have brought and laid down the white path. O great ada´wehi, quickly you have brought down the white threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the white threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
(Prescription)—This is to treat them if there are pains moving about in the teeth. It is only (necessary) to lay on the hands, or to blow, if one should prefer. One may use any kind of a tube, but usually they have the medicine in the mouth. It is the Yellow-rooted Grass (kane´ ska dalâ´nige unaste´tla; not identified.) One must abstain four nights from cooked corn (hominy), and kanâhe´na (fermented corn gruel) is especially forbidden during the same period.
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 spidereats. 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.