Read the book: «The Sacred Formulas of the Cherokees», page 8
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)
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´. ´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?”
DAL´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.
