Chapter IV: Part 4

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 ST[^I] EGWA (ADAN[^U][n]W[^A]T[:I]).

(2) (3) (4)
Sg[)e]! Gal[^u]['][n]lat[)i]['] hinehi['] hinehi[']y[^u] hinida[']we,
(5) (6)
utsin[^a][']wa ad[^u][n]niga
12 12 22 34 33 566--Hay[)i][']!

(1) (2) (3) (4)
Sg[)e]! U[n]wad[^a][']hi hinehi['], hinehi[']y[^u] hinida[']we,
(5) (6)
utsin[^a][']wa ad[^u][n]ni[']ga
12 12 22 34 33 566--Hay[)i][']!

(1) (2) (3) (4)
Sg[)e]! N[^a]tsihi['] hinehi['] hinehi[']y[^u] hinida[']we
(5) (6)
utsin[^a][']wa ad[^u][n]ni[']ga
12 12 22 34 33 566--Hay[)i][']!

(1) (2) (3) (4)
Sg[)e]! Am[^a]yi['] hinehi['], hinehi[']y[^u] hinida[']we
(5) (6)
utsin[^a][']wa ad[^u][n]ni[']ga
12 12 22 33 33 566--Hay[)i][']!

Sg[)e]! Ha-n[^a][']gwa hat[^u]['][n]ngani[']ga, Agalu[']ga Ts[^u]sdi[']ga, hida[']w[)e]h[)i], [^a][']tali tsusdiga[']h[)i] duda[']w`sat[^u]['][n] dits[^u]ld[^a][']hist[)i]. (Hida[']w[)e]h[)i], gahu[']st[)i] tsanu[']l[^u][n]h[^u][n]sg[)i]['] nige[']s[^u][n]na.) Ha-n[^a][']gwa da[']t[^u]leh[^u][n]g[^u][']. Usdi[']gi(yu) utiya[']stan[^u][n]['](h[)i]) (higese[']i). (H[^u][n])hiyala[']gistani[']ga ig[^a][']t[)i] usdig[^a][']h[)i] usa[']h[)i]lag[)i]['] Ig[^a]tu[']lt[)i] n[^u][n]n[^a][']h[)i] w[)i]te[']tsat[)a]n[^u][n]['][^u][n]s[)i][']. A[']ne[']ts[^a]ge[']ta _getsat[^u]n[)e]h[)i]_ n[^u][n]g[^u]lstani[']ga ig[^u][n][']w[^u]lstanita[']sti-gw[^u]. Ati[']gale[']yata ts[^u]t[^u][']neli[']ga. Uts[)i]n[^a][']wa [11] nig[^u][n]tisge[']st[)i].

Sg[)e]! Ha-n[^a][']gwa h[^u][n]hat[^u]['][n]gani[']ga, Agalu[']ga Hegwahigw[^u][']. [^A][']tal[)i] tsegw[^a][']h[)i] duda[']w`sat[^u][n] iy[^u][n]ta dits[^u]ld[^a][']hist[)i]. Agalu[']ga He[']gwa, haus[)i]nu[']l[)i] da[']t[^u]leh[^u][n]g[^u]. Usdi[']giyu utiya[']stan[^u]['][n]h[)i]. Hiyala[']gistani[']ga ulsge[']ta ig[^a][']t-egw[^a][']h[)i]) usa[']h[)i]lag[)i][']. (Igat-(egw[^a][']h[)i] iy[^u][n][']ta n[^u][n]n[^a][']h[)i] w[)i]tetsatan[^u]['][n][^u][n]s[)i][']. A[']ne[']ts[^a]ge[']ta _getsat[^u]ne[']litise[']sti_ ig[^u][n][']w[^u]lstanita[']sti-gw[^u]. Uts[)i]n[^a][']wa-gw[^u] nutatan[^u][n]ta. Nigag[)i]['] Y[^u]!

(Deg[^a]si[']sisg[^u]['][n][)i])--Unawa[']st[)i] e[']gwa u[']nitl[^u][n]g[^a]['][)i]. Ta[']ya g[^u]['][n]tat[)i], ditsa[']tista[']`ti. Ts[^a][']l-agay[^u]['][n]l[)i] y[)a][']h[)a] ul[^u]['][n]kwati-gw[^u] nasgw[^u]['].

_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. Hay[)i]!

Listen! On [^U][n]wad[^a][']h[)i] you dwell, On [^U][n]wad[^a]h[)i] you dwell--you dwell, you dwell. Forever you dwell, you anida[']we, forever you dwell, forever you dwell. Relief has come--has come. Hay[)i]!

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. Hay[)i]!

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. Hayi[)i]!

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. Y[^u]!

[Footnote 11: So written and pronounced by A`y[^u][n][']ini instead of uts[)i]n[)a][']wa.]

(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 Ts[^a][']l-agay[^u]['][n]l[)i] ("old tobacco"--_Nicotiana rustica_) it also is very effective.

_Explanation._

Unawa[']st[)i], "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`y[^u]['][n]ni (Swimmer), who described the symptoms of this variety, the "Great Chill," as blackness in the face, with alternate high fever and shaking chills. The disease generally appeared in spring or summer, and 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 tsg[^a][']ya, a general name for all small insects and worms, excepting intestinal worms. These tsg[^a][']ya--that is, the disease tsg[^a][']ya, not the real insects and worms--are held responsible for a large number of diseases, and in fact the tsg[^a][']ya doctrine is to the Cherokee practitioner what the microbe theory is to some modern scientists. The tsg[^a][']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. Gal[^u][n]lat[)i], 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. [^U][n]wad[^a][']h[)i] 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 [^U][n]wad[^a][']l[)i], "provision house." N[^a][']tsih[)i]['] in the third verse signifies "pinery," from n[^a][']`ts[)i], "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[']ts[^a]ge[']ta means literally "to play," and is generally understood to refer to the ball play, a[']ne[']ts[^a], 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[']g[)i] 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 Ts[^a]l-agay[^u]['][n]li (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 Ts[^a]l-agay[^u]['][n]l[)i] ("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.

HI[)A]['] TSUNSDI[']GA DIL`TADI[']NATANTI[']Y[)I]. I.

Sg[)e]! H[)i]sga[']ya Ts`sdi[']ga ha-n[^a][']gwa da[']t[^u]leh[^u][n]g[^u]['] k[)i]l[^u]-gw[^u][']. Iy[^u]['][n]ta agay[^u]['][n]linas[)i]['] taya['][)i]. Eska[']niy[)u] unay[)e][']hist[)i]['] n[^u][n]ta-yu[']tanat[)i][']. Sg[)e][']! tin[^u][']l[)i]tg[)i][']! Tleki[']yu ts[^u]tsest[^a][']g[)i] hw[)i]nag[)i][']. Y[^u]!

Sg[)e]! Hige[']cya ts`sdi[']ga ha-n[^a][']gwa da[']t[^u]leh[^u][n]g[^u]['] k[)i]l[^u]-gw[^u][']. Iy[^u][n][']ta ts[^u]tu[']tunas[)i]['] t[)a]ya['][)i]. Eska[']niy[)u] unay[)e][']hist[)i] n[^u][n]tayu[']tanat[)i][']. Sg[)e]! tin[^u][']l[)i]tg[)i][']! Tleki[']yu ts[^u]tsest[^a]['] hw[)i]nag[)i][']. Y[^u]!

_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. Y[^u]!

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. Y[^u]!

_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`y[^u]['][n]in[)i], who stated that the medicine used was a warm decoction of a plant called Dal[^a][']nige Unaste[']ts[)i] ("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`y[^u]['][n]in[)i] claimed this was always effectual.

(HI[)A]['] TSUNSDI[']GA DIL`TADI[']NATANTI[']YI. II.)

Hitsutsa, hitsu[']tsa, tleki[']yu, tleki[']yu, [)e][']hinug[^a]['][)i], [)e][']hinug[^a]['][)i]! Hi[']tsu[']tsa, tleki[']yu, g[^u]lts[^u][']t[)i], g[^u]lts[^u][']t[)i], tinag[^a][']na, tinag[^a][']na!

Hig[)e]`yu[']tsa, hig[)e]`yu[']tsa, tleki[']yu, tleki[']yu, [)e][']hinug[^a]['][)i], [)e][']hinug[^a]['][)i]! Hig[)e]`yu[']tsa, tleki[']yu, g[^u][n]gu[']st[)i], g[^u][n]gu[']st[)i], tinag[^a][']na, tinag[^a][']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[']h[)i], 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[^A][']NI [^U][n]N[)A]GE['][)I] ADAN[^U]['][n]W[^A]T[)I].

Yuha[']ahi['], (yuha[']ahi['], yuha[']ahi['], yuha[']ahi['],)
Yuha[']ahi['], (yuha[']ahi['], yuha[']ahi[']), Y[^u]!

Sg[)e]! [^U][n]tal-e[']gw[^a]h[)i]['] didult[^a][']h[)i]st[)i] ulsge[']ta. Us[)i]nu[']l[)i] d[^a]titu[']lene['][)i]. Us[)i]nu[']l[)i] dunu[']y`tani[']le[)i]['].

Sg[)e]! Ha-n[^a][']gwa stat[^u]['][n]gani[']ga, n[^u][n]d[^a][']y[)i] distul`t[^a][']hist[)i], Stisga[']ya D[)i]st`sdi[']ga, stida[']wehi-g[^a]g[^u]. [^U][n]tal-e[']gwa d[^a]titulene[']([)i]) ulsge[']ta. Us[)i]nu[']l[)i] det[)i]st[^u][']l`tani[']ga ulsge[']ta. Ditu[']talen[^u]['][n]itsa n[^u][n]na[']h[)i] [w]i[']de[']tutan[^u]['][n]tas[)i]['], n[^u][n]tadu[']ktah[^u]['][n]st[)i] nige[']s[^u][n]na. N[^u][']`g[)i] iyay[^u]['][n]lat[)a]g[)i]['] ay[^a]we[']s[^a]l[^u]['][n]ta de[']dud[^u]neli[']sest[)i]['], G[^u]['][n]tsat[^a]tagi[']y[^u] tistadi[']g[^u]lahi[']sest[)i]. Tiduda[']le`n[^u][']([)i]) [^u]['][n]tale[']gw[^a] [w][i]t[)i][']st[^u]l`tati[']n[^u][n]tani[']ga. Na[']`n[)a] wit[^u]l`t[^a][']h[)i]stani[']ga, tadu[']ktah[^u]['][n]st[)i] nige[']s[^u][n]na. Ha-na[']`n[)a] [w][i]d[']ult[^a]histe[']st[)i]. (Y[^u]!)

(Degasisisg[^u]['][n][)i])--Hi[)a]['] anine[']ts[)i] ga[']`tisk[)i] adan[^u]['][n]w[^a]t[)i]. [)U]['][n]tla atsi[']la t[)i][']`t[)i] y[)i][']g[)i].

_Translation._

TO TREAT THE BLACK YELLOWNESS.

Yuha[']ahi['], yuha[']ahi['], yuha[']ahi['], yuha[']ahi['],
Yuha[']ahi['], yuha[']ahi['], yuha[']ahi['] Y[^u]!

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. (Y[^u]!)

(Directions.)--This is to treat them when their breast swells. Fire (coals) is not put down.

_Explanation._

This formula, from A`y[^u][n]in[)i]'s manuscript, is used in treating a disease known as Dal[^a]ni, 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 dal[^a]ni" (Dal[^a]ni [^U][n]nage['][)i]) andconsidered the most dangerous. In this form of dal[^a]n[)i], according totheir 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`y[^u][n]in[)i]'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 g[^u]['][n]tsatatagi[']y[^u]) 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[']h[)i] uses for this disease a decoction of four herbs applied in the same manner. He agrees with A`y[^u][n]in[)i] 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[']g[)i]) 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 (t[^u]ks[)i][']). In Takwatih[)i]'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[']LIGAKTAN[^U][']H[)I] ADAN[^U]['][n]W[^A]T[)I].

Sg[)e]! Han[^a][']gwa hat[^u]['][n]ganiga, gal[^u]['][n]lat[)i] hetsad[^a][']hist[)i], K[^a][']lan[^u] [^U]['][n]nage, gahu[']st[)i] tsanu[']lah[^u]['][n]sg[)i] nige[']s[^u][n]na. Ha-n[^a][']gwa (hetsatsa['][^u][n]tani[']ga. Hanig[^u]['][n]wat[^u][n]nigw[)a]l[^a]e[']stigw[^u] tsal[^a]s[^u]['][n][)i]. Asgin-u[']dan[^u] higes[']e[)i]. Sanigala[']g[)i] ges[^u]['][n][)i] hastig[^u][']`lani[']ga, duw[^a]lu[']wa[']t[^u][']t[)i] nige[']s[^u][n]na, nit[^u][']neli[']ga. Ha-Us[^u]hi[']y[)i] witit[^a][']h[)i]stani[']ga. Dadu[']satah[^u]['][n]st[)i] nige[']s[^u][n]na nit[^u][']neli[']ga. Uts[)i]n[)a][']wa nu[']tatan[^u]['][n]ta.

Sg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga, K[^a][']lan[^u] G[)i]gage['][)i], hidaw[)e]hi[']yu. Ha-gahu[']st[)i] tsanu[']lah[^u]['][n]sg[)i] nige[']s[^u][n]na, etsanetse[']l[^u]h[)i], Ha-gal[^u][n]lati[']tsa hetsat[^a][']hist[)i]. N[^a][']gwa hetsats[^a]['][^u][n]tani[']ga. Nig[^u]['][n]wat[^u]['][n]nigwal[^a]e[']sti-gw[^u] tsal[^a]s[^u]['][n][)i]. Asgin-udan[^u][']hi-gw[^u] higese['][)i]. Ha-Sanigal[^a]g[)i] ges[^u]['][n] h[^a]stig[^u][']`lani[']ga ulsge[']ta, ha-uts[)i]n[)a][']wa-gw[^u]['] nig[^u]['][n]tisge[']st[)i]. Us[^u]hi[']y[)i] w[)i]nt[^u]n[)e][']d[^u]. Us[^u]hi[']y[)i] w[)i]tit[^a][']h[)i]stani[']ga. Uts[)i]n[)a][']wa ad[^u][n]ni[']ga.

Sg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga, K[^a][']lan[^u] Sa[']ka[']ni; gal[^u][']lat[)i] hetsad[^a][']hist[)i], hida[']w[)e]h[)i]. Gahu[']st[)i] tsanu[']lah[^u]['][n]sg[)i] nige[']s[^u][n]na, etsanetse[']l[^u]h[)i]. Ha-n[^a][']gwa hetsats[^a]['][^u][n]tani[']ga. Nig[^u]['][n]wat[^u]['][n]nigwal[^a]e[']sti-gw[^u] tsal[^a]s[^u]['][n][)i]. Sanigal[^a][']g[)i] gesu['][n] hastig[^u][']`lani[']ga ulsge[']ta. Duw[^a]lu[']wat[^u][']t[)i] nige[']s[^u][n]na, nit[^u][']neli[']ga. Us[^u]hi[']y[)i] w[)i]tit[^a][']h[)i]stani[']ga, dadu[']satah[^u]['][n]st[)i] nige[']s[^u][n]na nit[^u][']neli[']ga. Uts[)i]n[)a][']wa ad[^u][n]ni[']ga.

Sg[)e]! Ha-n[^a][']gwa hat[^u]['][n]gani[']ga, Wa[']h[)i]l[)i] gal[^u][n]lti[']tsa hetsad[^a][']hist[)i], K[^a][']lan[^u] Ts[^u]ne[']ga, hida[']w[)e]h[)i]. Gahu[']st[)i] tsanu[']l`t[)i] nige[']s[^u][n]na. Han[^a][']gwa hetsats[^a]['][^u][n]tani[']ga. Nig[^u]['][n]wat[^u]['][n]nigwal[^a]e[']sti-gw[^u] tsal[^a]s[^u]['][n][)i]. Ha-n[^a][']gwa detal`tani[']ga. Sanigal[^a][']g[)i] ges[^u]['][n] hastig['][^u]`lani[']ga ulsge[']ta, duw[^a]lu[']wat[^u][']`t[)i] nige[']s[^u][n]na nit[^u][']neli[']ga. Us[^u]hi[']y[)i] w[)i]tit[^a][']h[)i]stani[']ga. Dadu[']satah[^u]['][n]st[)i] nige[']s[^u][n]na nit[^u][']neli[']ga. Uts[)i]n[)a][']wa ad[^u][n]ni[']ga.

(Dega[']sisisg[^u]['][n][)i])--Hi[)a][']agi`li[']ya unitl[^u][n]g[^u]['][n][)i] adan[^u][']w[^a]t[)i]. Askwanu[']tsast[)i][']. Ts[^a][']l(a) Agay[^u]['][n]l[)i]unitsi[']l[^u][n]n[^u][']h[)i]g[^u]['][n]tat[)i], an[^u]['][n]sga`l[^a][']-gw[^u]; Kanas[^a][']la-`n[^u] unali[']g[^a]h[^u], ade[']la[']-`n[^u] n[^u][']`gi-gw[^u] ani[']gage['][)i] dah[^a]['][)i], Ts[^a]liyu[']st[)i]-`n[^u] Usdi[']ga. Gahu[']sti-[']`nu yuta[']suy[^u]['][n]na s[^a]watu[']hi-gw[^u] at[)i]['] daw[^a][']hila-gw[^u] iy[^u]['][n]ta.

_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[']h[)i]l[)i], 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 Ts[^a][']lagay[^u][n][']-li ("Old Tobacco"--Nicotiana rustica), blossoms, and just have them in the mouth, and Kanas[^a][']la (Wild Parsnip), goes with it, and four red beads also must lie there, and Ts[^a]liyu[']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[']ktan[^u][']h[)i], 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`y[^u][n]in[)i], 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 (tsg[^a]ya), 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[']hil[)i], 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" (udan[^u]h[)i]) 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`y[^u][n]ini's attempts at original composition. The disease is here called by another name, agi`li[']ya unitl[^u][n]g[^u]['][n][)i], 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 Ts[^a][']l-agay[^u]['][n]l[)i] (Nicotiana rustica), Kanas[^a][']la (wild parsnip,) and Ts[^a]liyusti Usdiga (Lobelia inflata.) The first and last of these names signify "tobacco" and "tobacco-like," while the other seems to contain the same word, ts[^a][']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" (aw[^a][']hil[^u])[12] deep in the mud. No directions were given as to diet or tabu.

[Footnote 12: This word, like the expression "seven days," frequently has a figurative meaning. Thus the sun is said to be seven aw[^a][']hil[^u] above the earth.]

HUNTING.

G[^U]N[^A][']HIL[^U]['][n]TA UG[^U]['][n]WA`L[)I].

Una[']lel[)u]['] eskiska[']l`tas[)i][']. Iskwa[']lel[)u] eskiska[']l`tas[)i][']. Y[^u]! Ela-Kana[']t[)i] ts[^u]lda[']h[)i]st[^u]['][n], ts[^u]watsi[']la ast[^u]['][n] detsatasi[']ga. Ts'skw[^a][']l[)i] uda[']nis[)a][']`test[)i], ugwala[']ga udu[']yaheti[']dege[']st[)i]. Sun[^u]si[']ya-gw[^u] udanis[)a][']`test[)i], ts'su[']lti-gw[^u] nige[']s[^u][n]na.

H[)i]kay[^u]['][n]l[)i] Gi[']gage-g[^a]g[^u]['], tsine[']ts[)i] ges[^u]['][n] aw'stitege[']st[)i]. _Ts[)a]st[^u]['] utatiy[)i]_, n[^a][']gwa _ts[)a]s`t[^u] gas[^u]`his[)a]`t[)i] atisge[']st[)i]_. Ha-n[^a][']gwa n[^u][n]n[^a] tsusdi['] tutana[']wa-teg[^u]['] _digana[']wat[^u]['][n]ta_ atisge[']st[)i]. Utal[)i]['] udan[^u][']h[)i] ugwala[']ga g[^u][n]watuy[']ah[)i]ti[']tege[']st[)i], h[)i]lahiy[^u]['][n]ta-gw[^u] [w]ust[^u][']`st[)i] nige[']s[^u][n]na. D'stiskw[^a][']l[)i] deud[^u][']nis[)a]`te[']st[)i]. Y[^u]!

_Translation._

CONCERNING HUNTING.

Give me the wind. Give me the breeze. Y[^u]! 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. Y[^u]!

_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[']t[)i]." In this _e[']la_ is the earth and _kana[']t[)i]_ is a term applied to a successful hunter. The great Kanat[)i], 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 Kanat[)i] in these hunting formulas. Ela-Kana[']t[)i], 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 d[/e]bris of the mountain forests. In formulas for medicine, love, the ball play, etc., the river is always addressed as the Long Person (Y[^u]['][n]w[)i] G[^u]nahi[']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`y[^u][n]in[)i], who explained it in detail.

HI[)A]['] TSI[']SKWA GAN[^A]HILIDASTI Y[)I].

Ts[)i]g[)e][']! H[)i]kay[^u]['][n]l-Une[']ga, ts[^u]lt[^a][']hist[^u]['][n] g[^u]lit[^a][']h[)i]stani[']ga. N[^a][']gwa ts[^u]da[']nt[^a] taleh[)i][']sani[']ga. S[^a][']gwa ig[^u]nsi[']ya ts'skw[^a]l[)i]['] ud[^u][']nisate[']st[)i], ts'su[']lt[)i] nige[']s[^u][n]na. Wane[']([)i]) tigi[']gage([)i]) tali[']kan[)e]li[']ga. [U]['][n]tal[)i] udan[^u][']h[)i] ts[)a]gista[']`t[)i].

H[)i]kay[^u]['][n]l-Une[']ga, _anu[']ya uw[^a]tat[^a][']g[)i] agi[']st[)i] t[)a]tsisk[^a][']ltane[']l[^u]h[)i]_. [U]['][n]tal[)i] u[']dan[^u]['] _te[']t[^u]lskew[']si[']ga_.

H[)i]kay[^u]['][n]l-Une[']ga, n[^u][n]na['](h[)i]) kana[']t[)i] skwatet[^a][']stani[']ga. Unigwal[^u]['][n]g[)i] te[']gat[^u][n]tsi[']ga. N[^u][n][^a]['](h[)i]) kana[']t[)i] tati[']kiy[^u]['][n]gwita[']watise[']st[)i]. Unigwal[^u]['][n]g[)i] tig[^u]['][n]wat[^u][']tsan[^u][']h[)i].

H[)i]kay[^u]['][n]l-Une[']ga, Kana[']t[)i], sk[']salat[^a][']titege[']st[)i], sa`ka[']ni ginu[']t't[)i] nige[']s[^u][n]na. Sg[)e]!

_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`y[^u][n]in[)i]'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`y[^u][n]in[)i] stated that seven blowgun arrows are first prepared, including a small one only a "hand-length" (aw[^a][']hil[^u]) 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" (unigwal[^u]['][n]g[)i]) are the wounded birds. Kana[']t[)i] is here used to designate the fire, on account of its connection with the hunting ceremonies.

INAG[)E][']H[)I] AY[^A]STI[n]Y[)I].

Us[)i]nuli[']yu Selagw[^u][']ts[)i] Gigage['][)i] gets[^u]['][n]neliga ts[^u]dand[^a]gi[']h[)i] aye`li[']yu, us[)i]nuli[']yu. Y[^u]!

_Translation._

TO SHOOT DWELLERS IN THE WILDERNESS.

Instantly the Red Selagw[^u][']ts[)i] strike you in the very center of your soul--instantly. Y[^u]!

_Explanation._

This short formula, obtained from [^A]`wani[']ta, is recited by the hunter while taking aim. The bowstring is let go--or, rather, the trigger is pulled--at the final _Y[^u]!_ He was unable to explain the meaning of the word selagw[^u][']ts[)i] 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. Inag[)e][']h[)i], "dwellers in the wilderness," is the generic term for game, including birds, but A`wani[']ta has another formula intended especially for deer.

(Y[^A][']NA T[)I][']KAN[^A]GI[']TA.)

He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
Tsistuyi['] nehandu[']yan[^u], Tsistuyi[']
nehandu[']yan[^u]--Yoho[']+!
He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
Kuw[^a]hi['] nehandu[']yan[^u]['], Kuw[^a]hi[']
nehandu[']yan[^u]--Yoho[']+!
He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
Uy[^a]`ye['] nehandu[']yan[^u]['], Uya[']ye[']
nehahdu[']yan[^u][']--Yoho[']+!
He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
G[^a]tekw[^a]['](h[)i]) nehandu[']yan[^u]['],
G[^a]tekw[^a]['](h[)i]) nehandu[']yan[^u][']--Yoho[']+!
[^U]l[)e]-`n[^u]['] as[)e]h[)i]['] tadeya[']statak[^u]h[)i][']
g[^u]['][n]nage ast[^u][']ts[)i]k[)i]['].

_Translation._

BEAR SONG.

He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
In Rabbit Place you were conceived (repeat)--Yoho[']+!
He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
In Mulberry Place you were conceived (repeat)--Yoho[']+!
He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
In Uy[^a][']`y[)e] you were conceived (repeat)--Yoho[']+!
He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['],
hayuya[']haniw[)a]['], hayuya[']haniw[)a]['].
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`y[^u]['][n]in[)i] 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-Ts[^a][']kah[)i] 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[']haniw[)a]['] has no meaning. Tsistu[']y[)i], Kuw[^a][']h[)i], Uy[^a][']`y[)e], and G[^a]te[']kw[^a]h[)i] 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.

HI[)A]['] ATS[^U]`TI[']Y[)I] TSUN[']TAN[^U].

Sg[)e]! N[^a][']gwa hitsat[^u]['][n]gani[']ga hitsiga[']tug[)i][']. Titsila[']wis[^u]['][n]h[)i] [u]w[^a]gi[']`l[)i] tege[']ts[^u]ts`g[^u][']`law[)i]st[)i][']. Tsuli[']stana[']l[^u] [^u]l[)e]['] wakt[^u][)i], agi[']st[)i] une[']ka its[^u]['][n]yatanil[^u]['][)i]stani[']ga. G[^u][n]watu[']hw[)i]t[^u]['] n[^u][n]n[^a][']h[)i] deg[^u]nd[^a]ltsi[']d[^a]he[']st[)i]. [u]W[^a][']his[^a][']nah[)i] tigiwatsi[']la. Tutseg[^u][']`lawist[)i][']tege[']st[)i]. [^U][n]tal[)i]['] deg[^u]['][n]watan[^u]h[)i], uhisa[']`t[)i] nige[']s[^u][n]na. Tsuwatsi[']la dad[^a]l`tsi[']ga. A`y[^u] A`y[^u]['][n]in[)i] tigwad[^a][']ita. Y[^u]!

_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. Y[^u]!

_Explanation._

This formula, from A`y[^u][n]in[)i][']s' book, is for the purpose of catching large fish. According to his instructions, the fisherman must first chew a small piece of Yugwil[^u]['] (Venus' Flytrap--Dionaea 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 Yugwil[^u]['] 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 _tsg[^a][']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, [u]W[^a]his[^a][']nah[)i] 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`y[^u][n]in[)i] 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.

(Y[^U][n]W[)E][']H[)I] UG[^U]['][n]WA`L[)I] I.)

Ku! Sg[)e]! _Alahi[']y[)i]_ ts[^u]l`d[^a][']hist[)i], Hig[)e][']`ya ts[^u]l`di[']y[)i], hat[^u]['][n]gani[']ga. _Elahi[']y[)i]_ iy[^u]['][n]ta dits[^u]l`da[']hist[)i], Hig[)e][']`ya Ts[^u]ne[']ga. Tsisa[']`t[)i] nige[']s[^u][n]na. Ts[^a]duhi[']y[)i]. N[^a][']gwa-sk[)i]n['][)i] us[)i]nuli[']yu h[^u][n]skwane[']`l[^u][n]g[^u]['] tsisga[']ya agine[']ga. Agisa[']`t[)i] nige[']s[^u][n]na. N[^a][']gwa n[^u]['][n]n[^a], une[']ga h[^u][n]skwan[^u][n]neli[']ga. Uhisa[']`t[)i] nige[']s[^u][n]na. N[^a][']gwa skwade[']tastani[']ga. Sa`ka[']ni u[']tat[)i] nige[']s[^u][n]na. N[^u][n]n[^a] une[']ga skiksa[']`[^u][n]taneli[']ga. Elaye[']`l[)i] iy[^u]['][n]ta skwalewist[)a][']`tani[']ga E[']lat[)i] ges[^u]['][n] ts[)i]tage[']st[)i]. Agisa[']`t[)i] nige[']s[^u][n]na. Agw[^a][']duhi[']yu. K[^u]lts[^a][']te une[']ga skiga[']`tani[']ga. Uhisa[']`t[)i] nige[']s[^u][n]na, g[^u][n]kwats[^a]ti[']tege[']st[)i]. Tsi-sa`ka[']ni agw[)a][']tat[)i] nige[']s[^u][n]na. Us[)i]nuli[']yu h[^u][n]skwane[']`l[^u][n]g[^u]['].

Ha-n[^a][']gw[^u]l[)e] _Elahi[']y[)i]_ iy[^u]['][n]t[)a] d[^u]hiyane[']`l[^u][n]g[^u]['] a`g[)e][']`ya sa`ka[']ni. N[^a][']gwa n[^u][n]n[^a][']h[)i] sa`ka[']ni h[^u][n]tane[']`laneli[']ga. Uhisa[']`t[)i]-gw[^u] u[']dan[^u] dudusa[']g[)i] tanela[']s[)i]. N[^u][n]n[^a][']h[)i] sa`ka[']ni tade[']t[^a]stani[']ga. N[^a]gw[^u]l[)e]['] h[^u][n]hiyats[^a]['][^u][n]taniga. E[']lat[)i] ges[^u]['][n] t[^u][']l`taniga. Dedu[']lask[^u]['][n]-gw[^u] ig[^u]['][n]wa`law[)i][']st[)i] uhi[']sa`ti[']y[)i] widaye[']la`ni[']ga. Dedulask[^u]['][n]-gw[^u] ig[^u]['][n]wa`law[)i][']st[)i] uhi[']sa`ti[']y[)i] nit[^u]['][n]neli[']ga.

Ha-s[^a]gwahi[']yu itsilasta[']lag[)i] + + uw[)a][']sahi[']yu, etsane[']`laneli[']ga. Agisa[']`t[)i] nige[']s[^u][n]na. Agw[^a][']duh[)i]. A[']y[^u] agwadant[^a][']g[)i] aye`li[']yu d'ka[']`lani[']l[)i] duda[']nt[^a], uktah[^u]['][n]st[)i] nige[']s[^u][n]na. Y[^u]['][n]w[)i] tsu[']tsat[^u][n] widudante[']`t[)i] nige[']s[^u][n]na, nit[^u]['][n]neli[']ga. S[^a][']gwah[)i] itsilasta[']lag[)i], etsane[']`laneli[']ga k[^u]lkw[^a][']gi-nas[)i]['] ig[^u]lst[^u][']`l[)i] gegane[']`lan[^u]['][n].

Anisga[']ya anewadi[']s[^u][n] unihisa`ti[']y[)i]. Tsu[']nada[']neilti[']y[)i]. D[)i][']la-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawi[']sdideg[^u][']. Ay[^a][']ise[']ta-gw[^u] u[']dan[^u]. Tsunada[']neilti[']y[)i]. Utse[']tsti-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawis[']dideg[^u][']. Tsunada[']neilti[']y[)i]. Ka[']ga-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`awisdideg[^u][']. Tsunada[']neilti[']y[)i]. Da[']l`ka-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawisdideg[^u]['].

K[^u]lkw[^a][']g[)i] ig[^u]lsta[']lag[)i] unihisa`ti[']yu. Ige[']ski-gw[^u] nige[']s[^u][n]na. Ay[^a][']ise[']ta-gw[^u] u[']dan[^u] deg[^u]['][n]w[)a]nats[^u]n`ti-deg[^u][']. K'si-gw[^u] deg[^u]['][n]w[)a]nats[^u]n`ti-deg[^u][']. A[']yag[^a]g[^u]['] tsisga[']ya agine[']ga [^u][n]gwane[']`lan[^u][']h[)i] + + N[^u][n]d[^a]g[^u]['][n]y[)i] iti[']tsa ditsid[^a][']ga. Agisa[']`t[)i] nige[']s[^u][n]na. Agw[^a]duhi[']yu. Tsi-sa`ka[']n[)i] agw[)a][']tat[)i] nige[']s[^u][n]na. K[^u]lts[^a][']te une[']ga [^u][n]ni[']tag[^a]g[^u]['] g[^u]kwats[^a][']nti-deg[^u][']. Agis[)a][']`t[)i] nige[']s[^u][n]na. A[']y[^u] agwadant[^a][']g[)i] aye`li[']yu g[^u]lasi[']ga ts[^u]da[']nt[^a], uktah[^u]['][n]st[)i] nige[']s[^u][n]na. A[']y[^u] ts[)i][']g[)i] ts[^u]da[']nta 0 0. Sg[)e]!

_Translation._

CONCERNING LIVING HUMANITY (LOVE).

K[^u]! Listen! In Alahi[']y[)i] you repose, O Terrible Woman, O you have drawn near to hearken. There in Elahiy[)i] 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 Elahiy[)i] 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. Sg[)e]!

_Explanation._

This unique formula is from one of the loose manuscript sheets of Gatigwanasti, now dead, and belongs to the class known as Y[^u][n]w[)e][']h[)i] 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. Elahiy[)i] or Alahiy[)i], 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 Elah[)i], perhaps from _ela_, "the earth," and it may be connected with Wa[']h[)i]l[)i], the formulistic name for the south. The spirit invoked is the White Woman, white being the color denoting the south.

Uhisa[']`t[)i], 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[']`t[)i] nige[']s[^u][n]na, "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[']`t[)i] 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[']`t[)i]. 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[']`t[)i] 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[']st[)i], "like."

H[)I]['][)A] [)A]MA[']Y[)I] [)A][']TAWASTI[']Y[)I] KAN[^A][']HEH[^U].

Sg[)e]! Ha-n[^a][']gwa us[)i]nuli[']yu hat[^u]['][n]gani[']ga _Hig[)e][']`yagu[']ga_, ts[^u]watsi[']la gi[']gage tsiye[']la sk[)i]na[']d[^u]`lani[']ga. 0 0 digwad[^a][']ita. Sa`ka[']n[)i] t[^u]gwad[^u]ne[']l[^u]h[)i]. Atsan[^u]['][n]g[)i] gi[']gage skw[^a]s[^u][']hisa`tani[']ga. + + k[^u]lst[)a][']lag[)i] + sa`ka[']n[)i] nu[']tatan[^u]['][n]ta. Ditu[']n[^u][n]n[^a][']g[)i] dagw[^u][']lask[^u]['][n]-gw[^u] deganu[']y'tasi[']ga. Gal[^a][']n[^u][n]tse[']ta-gw[^u] dagwad[^u]ne[']lidise[']st[)i]. Sg[)e]!

_Translation._

THIS TELLS ABOUT GOING INTO THE WATER.

Listen! O, now instantly, you have drawn near to hearken, O Ag[)e][']`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 Y[^u][n]w[)e][']h[)i] 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, [)a][']tawasti[']y[)i], 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 [)a]m[^a][']y[)i] dita`ti[']y[)i], "taking them to water."

The prayer is addressed to Ag[)e][']`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 ag[)e][']`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 n[^u]['][n]d[^a], or more fully, n[^u]['][n]d[^a] s[^u][n]n[^a]y[)e][']h[)i], "the sun living in the night," while the sun itself is designated as n[^u]['][n]d[^a] ig[)e][']h[)i], "the sun living in the day."

By the red spittle of Ag[)e][']`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-w[^a][']t[)i], 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._)

(Y[^U]['][n]W[)E][']H[)I] UG[^U]['][n]WA`L[)I] II.)

Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],
y[^u]['][n]w[)e]h[)i].
Gal[^u]['][n]lat[)i], datsila['][)i]--Y[^u]['][n]w[)e]h[)i],
y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],
y[^u]['][n]w[)e]h[)i].
N[^u][n]d[^a]g[^u]['][n]y[)i] gatla[']ah[)i]--Y[^u]['][n]w[)e]h[)i].
Ge`yagu[']ga Gi[']gage, ts[^u]watsi[']la gi[']gage tsiye[']la
sk[)i]na[']d[^u]`lani[']ga--
Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i].
Hi[)a]-`n[^u]['] atawe[']ladi[']y[)i] kan[^a][']h[)e]h[^u]
gal[^u][n]lti[']tla.

_Translation._

SONG FOR PAINTING.

_Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],
y[^u]['][n]w[)e]h[)i]._
I am come from above--_Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],
y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i]._
I am come down from the Sun Land--_Y[^u]['][n]w[)e]h[)i]._
O Red Ag[)e]`yagu[']ga, you have come and put your red spittle
upon my body--Y[^u]['][n]w[)e]h[)i], y[^u]['][n]w[)e]h[)i],
y[^u]['][n]w[)e]h[)i].

And this above is to recite while one is painting himself.

_Explanation._