The Sacred Formulas of the Cherokees Part 12

_Explanation._

This formula is said by the young husband, who has just married an especially engaging wife, who is liable to be attracted by other men.

The same formula may also be used by the woman to fix her husbands affections. On the first night that they are together the husband watches until his wife is asleep, when, sitting up by her side, he recites the first words: Sge! Ha-ngwa hat[n]ganiga nihi, and then sings the next four words: Tsawatsil tsiki tsik ay, Your spittle, I take it, I eat it, repeating the words four times. While singing he moistens his fingers with spittle, which he rubs upon the breast of the woman. The next night he repeats the operation, this time singing the words, I take your body. The third night, in the same way, he sings, I take your flesh, and the fourth and last night, he sings I take your heart, after which he repeats the prayer addressed to the Ancient One, by which is probably meant the Fire (the Ancient White). Ay[n]ini states that the final sentences should be masculine, i.e., His soul has faded, etc., and refer to any would-be seducer. There is no gender distinction in the third person in Cherokee. He claimed that this ceremony was so effective that no husband need have any fears for his wife after performing it.

ADAYELIGAGTATI.

Y! Gal[n]lati tsldahisti, Giyagiya Sakani, ngwa n[n]tal[n] iy[n]ta. Tsla Sakani tsgistti ad[n]niga. Ngwa nidtsultan[n]ta, n[n]tatag hisahasiga. Tanidg[n]

ayeli dehidsiga. Unadand dehiystaneliga.

Nidugalentan[n]ta nidh[n]neliga.

Tsisgaya aginega, n[n]dg[n]yi ditsidsti. Gni st uhisati niges[n]na. Ageya unega hia iyusti glstli, iyusti tsdita. Udand usinuli ddatinilg[n]eli. N[n]dg[n]yits ddatinilugstaneli. Tsisgaya aginega, ditsidst[n]i nn kanatlaniga. Tsnkta tegalawategesti.

Tsiyel[n] ges[n]i uhisati niges[n]na.

_Translation._

FOR SEPARATION (OF LOVERS).

Y! On high you repose, O Blue Hawk, there at the far distant lake.

The blue tobacco has come to be your recompense. Now you have arisen at once and come down. You have alighted midway between them where they two are standing. You have spoiled their souls immediately. They have at once become separated.

I am a white man; I stand at the sunrise. The good sperm shall never allow any feeling of loneliness. This white woman is of the Paint (iyusti) clan; she is called (iyusti) Wyi. We shall instantly turn her soul over. We shall turn it over as we go toward the Sun Land. I am a white man. Here where I stand it (her soul) has attached itself to (literally, come against) mine. Let her eyes in their sockets be forever watching (for me). There is no loneliness where my body is.

_Explanation._

This formula, from Ay[n]inis book, is used to separate two lovers or even a husband and wife, if the jealous rival so desires. In the latter case the preceding formula, from the same source, would be used to forestall this spell. No explanation of the ceremony is given, but the reference to tobacco may indicate that tobacco is smoked or thrown into the fire during the recitation. The particular hawk invoked (giyagiya) is a large species found in the coast region but seldom met with in the mountains. Blue indicates that it brings trouble with it, while white in the second paragraph indicates that the man is happy and attractive in manner.

In the first part of the formula the speaker calls upon the Blue Hawk to separate the lovers and spoil their souls, i.e., change their feeling toward each other. In the second paragraph he endeavors to attract the attention of the woman by eulogizing himself. The expression, we shall turn her soul over, seems here to refer to turning her affections, but as generally used, to turn ones soul is equivalent to killing him.

(ADALANISTATIYI II.)

Y! Ha-ngwa adanti datssiga, [*][*] hil(stli), ([*][*]) ditsa(dita). Ay 0 0 tsila(stli). Hiyela tsiki tsik. (Y!)

Y! Ha-ngwa adanti datssiga. [*][*] hil(stli), [*][*] ditsa(dta). Ay 0 0 tswiya tsiki tsik.

Y!

Y! Ha-ngwa adanti datssiga. [*][*] hil(stli) [*][*] ditsa(dta). Ay 0 0 tswatsila tsiki tsik ay. Y!

Y! Ha-ngwa adanti datssiga. [*][*] hil(stli), [*][*] ditsad(ita). Ay 0 0 tsnahu tsiki tsik.

Y!

Sge! Ha-ngwa adanti dutsase, tsugalenti niges[n]na, tsdnei, Hikay[n]lige gal[n]lati. Kananeski [n]nage gal[n]lati (h)etsats[n]tanilei.

Tsaniltagi tsks[n]tanilei. [*][*] gla(stli), [*][*] ditsad(ita). Dudantgi uhanilat tikwen[n]taniga. Klkwgi iglstalagi iy[n]ta y[n]wi aday[n]latawa dudnelidal[n] uhisati niges[n]na.

Sge! Ha-ngwati uhisati dutl[n]taniga. Tsnkta daskl[n]tsiga. Sgwahi dikta degayel[n]tsiga.

Gatsa ignnugist udant? Us.h.i.ta nudan[n]na lt[n]geta g[n]wadnelidegesti. Ig[n]wlstati-gw duwluwat[n]ti niges[n]na. Kananeski [n]nagei tsanildewsesti adant ukt[n]lesidasti nigesna.

Gadyusti tsdita adanti tsideatsasiga. Aya akwatseliga.

Sge! Ha-ngwle h[n]hat[n]gaga, Hikay[n]li Gigage. Tsetslisi hiyelast[n] atahisiga. Adant hasglawistaniga, tsaskalhisti niges[n]na.

Hikay[n]lige denatseglawistaniga. Ageya gins[n]glawistaniga udant _uwahisisata_.

Diginasklhisti niges[n]na. Y!

Hianasgw utlyi-gw digal[n]wistanti sn[n]yi hanilih[n] gnasgisti. Ganetsi ayeli asitadisti watsila, gan[n]liyeti aguwayeni andisgi. Siyi tsikanhe itsulahagw.

_Translation._

TO FIX THE AFFECTIONS.

Y! Ha! Now the souls have come together. You are of the Deer (x x) clan. Your name is (x x) Aysta, I am of the Wolf (o-o) clan. Your body, I take it, I eat it. Y! Ha! Now the souls have come together.

You are of the Deer clan. Your name is Aysta. I am of the Wolf clan.

Your flesh I take, I eat. Y!

Y! Ha! Now the souls have come together. You are of the Deer clan.

Your name is Aysta. I am of the Wolf clan. Your spittle I take, I eat. I! Y!

Y! Ha! Now the souls have come together. You are of the Deer clan.

Your name is Aysta. I am of the Wolf clan. Your heart I take, I eat.

Y!

Listen! Ha! Now the souls have met, never to part, you have said, O Ancient One above. O Black Spider, you have been brought down from on high. You have let down your web. She is of the Deer clan; her name is Aysta. Her soul you have wrapped up in (your) web. There where the people of the seven clans are continually coming in sight and again disappearing (i.e. moving about, coming and going), there was never any feeling of loneliness.

Listen! Ha! But now you have covered her over with loneliness. Her eyes have faded. Her eyes have come to fasten themselves on one alone.

Whither can her soul escape? Let her be sorrowing as she goes along, and not for one night alone. Let her become an aimless wanderer, whose trail may never be followed. O Black Spider, may you hold her soul in your web so that it shall never get through the meshes. What is the name of the soul? They two have come together. It is mine!

Listen! Ha! And now you have hearkened, O Ancient Red. Your grandchildren have come to the edge of your body. You hold them yet more firmly in your grasp, never to let go your hold. O Ancient One, we have become as one. The woman has put her (x x x) soul into our hands. We shall never let it go! Y!

(Directions.)--And this also is for just the same purpose (the preceding formula in the ma.n.u.script book is also a love charm). It must be done by stealth at night when they are asleep. One must put the hand on the middle of the breast and rub on spittle with the hand, they say. The other formula is equally good.

_Explanation._

This formula to fix the affections of a young wife is taken from the ma.n.u.script sheets of the late Gatigwanasti. It very much resembles the other formula for the same purpose, obtained from. Ay[n]ini, and the brief directions show that the ceremony is alike in both. The first four paragraphs are probably sung, as in the other formula, on four successive nights, and, as explained in the directions and as stated verbally by Ay[n]ini, this must be done stealthily at night while the woman is asleep, the husband rubbing his spittle on her breast with his hand while chanting the song in a low tone, hardly above a whisper. The prayer to the Ancient One, or Ancient Red (Fire), in both formulas, and the expression, I come to the edge of your body, indicate that the hands are first warmed over the fire, in accordance with the general practice when laying on the hands. The prayer to the Black Spider is a beautiful specimen of poetic imagery, and hardly requires an explanation. The final paragraph indicates the successful accomplishment of his purpose. Your grandchildren (tsetslisi) is an expression frequently used in addressing the more important deities.

MISCELLANEOUS FORMULAS.

S[n]N'YI ED'HI ESGA AST[n]TIYI.

Sge! Uhy[n]tsyi gal[n]lt.i.tla tslthisti, Hisgaya Gigagei, usinuli ditsakni denatl[n]hisaniga Uy-igawasti dudanti. N[n]nhi tatunawati. Usinuli dudant daniy[n]stanili.

Sge! Uhy[n]tlyi gal[n]lt.i.tla tslthisti, Hisgaya Tehalu, _hinawsuki_. Ha-usinuli ngwa ditsakni denatl[n]hisaniga uy-igawasti dudanti. N[n]nhi tatunawati. Usinuli dudant danigalistani.

_Translation._