The Sacred Formulas of the Cherokees Part 2

[Footnote 8: The Cherokee plant names here given are generic names, which are the names commonly used. In many cases the same name is applied to several species and it is only when it is necessary to distinguish between them that the Indians use what might be called specific names. Even then the descriptive term used serves to distinguish only the particular plants under discussion and the introduction of another variety bearing the same generic name would necessitate a new cla.s.sification of species on a different basis, while hardly any two individuals would cla.s.sify the species by the same characteristics.]

3. [n]NAGI=black--Ca.s.sia Marilandica--Wild senna: Root bruised and moistened with water for poulticing sores; decoction drunk for fever and for a disease also called [n]nagei, or black (same name as plant), in which the hands and eye sockets are said to turn black; also for a disease described as similar to [n]nagei, but more dangerous, in which the eye sockets become black, while black spots appear on the arms, legs, and over the ribs on one side of the body, accompanied by partial paralysis, and resulting in death should the black spots appear also on the other side. Dispensatory: Described as an efficient and safe cathartic, * * * most conveniently given in the form of infusion.

4. KSDTA=simulating ashes, so called on account of the appearance of the leaves--Gnaphalium decurrens--Life everlasting: Decoction drunk for colds; also used in the sweat bath for various diseases and considered one of their most valuable medical plants.

Dispensatory: Not named. Decoctions of two other species of this genus are mentioned as used by country people for chest and bowel diseases, and for hemorrhages, bruises, ulcers, etc., although probably possessing little medicinal virtue.

5. ALTSASTI=a wreath for the head--Vicia Caroliniana--Vetch: Decoction drunk for dyspepsia and pains in the back, and rubbed on stomach for cramp; also rubbed on ball-players after scratching, to render their muscles tough, and used in the same way after scratching in the disease referred to under [n]nagei, in which one side becomes black in spots, with partial paralysis; also used in same manner in decoction with Ksduta for rheumatism; considered one of their most valuable medicinal herbs. Dispensatory: Not named.

6. DISTAIYI=they (the roots) are tough--Tephrosia Virginiana--Catgut, Turkey Pea, Goats Rue, or Devils Shoestrings: Decoction drunk for la.s.situde. Women wash their hair in decoction of its roots to prevent its breaking or falling out, because these roots are very tough and hard to break; from the same idea ball-players rub the decoction on their limbs after scratching, to toughen them.

Dispensatory: Described as a cathartic with roots tonic and aperient.

7. UGA-ATASGISKI=the pus oozes out--Euphorbia hypericifolia--Milkweed: Juice rubbed on for skin eruptions, especially on childrens heads; also used as a purgative; decoction drunk for gonorrhoea and similar diseases in both s.e.xes, and held in high estimation for this purpose; juice used as an ointment for sores and for sore nipples, and in connection with other herbs for cancer.

Dispensatory: The juice of all of the genus has the property of powerfully irritating the skin when applied to it, while nearly all are powerful emetics and cathartics. This species has been highly commended as a remedy in dysentery after due depletion, diarrhea, menorrhagia, and leucorrhea.

8. GNIGWALISKI=It becomes discolored when bruised--Scutellaria lateriflora--Skullcap. The name refers to the red juice which comes out of the stalk when bruised or chewed.

A decoction of the four varieties of Gnigwaliski--S. lateriflora, S. pilosa, Hyperic.u.m corymbosum, and Stylosanthes elatior--is drunk to promote menstruation, and the same decoction is also drunk and used as a wash to counteract the ill effects of eating food prepared by a woman in the menstrual condition, or when such a woman by chance comes into a sick room or a house under the tabu; also drunk for diarrhea and used with other herbs in decoction for breast pains. Dispensatory: This plant produces no very obvious effects, but some doctors regard it as possessed of nervine, antispasmodic and tonic properties. None of the other three species are named.

9. K'GA SK[n]TAGI=crow shin--Adiantum pedatum--Maidenhair Fern: Used either in decoction or poultice for rheumatism and chills, generally in connection with some other fern. The doctors explain that the fronds of the different varieties of fern are curled up in the young plant, but unroll and straighten out as it grows, and consequently a decoction of ferns causes the contracted muscles of the rheumatic patient to unbend and straighten out in like manner. It is also used in decoction for fever. Dispensatory: The leaves have been supposed to be useful in chronic catarrh and other pectoral affections.

10. ANDANKALAGISKI=it removes things from the gums--Geranium maculatum--Wild Alum, Cranesbill: Used in decoction with Yn Unihyesti (Vitis cordifolia) to wash the mouths of children in thrush; also used alone for the same purpose by blowing the chewed fiber into the mouth. Dispensatory: One of our best indigenous astringents. * * * Diarrhea, chronic dysentery, cholora infantum in the latter stages, and the various hemorrhages are the forms of disease in which it is most commonly used. Also valuable as an application to indolent ulcers, an injection in gleet and leucorrhea, a gargle in relaxation of the uvula and aphthous ulcerations of the throat. The other plant sometimes used with it is not mentioned.

11. [n]LE UKILTI=the locust frequents it--Gillenia trifoliata--Indian Physic. Two doctors state that it is good as a tea for bowel complaints, with fever and yellow vomit; but another says that it is poisonous and that no decoction is ever drunk, but that the beaten root is a good poultice for swellings. Dispensatory: Gillenia is a mild and efficient emetic, and like most substances belonging to the same cla.s.s occasionally acts upon the bowels. In very small doses it has been thought to be tonic.

12. SKWALI=Hepatica acutiloba--Liverwort, Heartleaf: Used for coughs either in tea or by chewing root. Those who dream of snakes drink a decoction of this herb and Inat Ganka=snake tongue (Camptosorus rhizophyllus or Walking Fern) to produce vomiting, after which the dreams do not return. The traders buy large quant.i.ties of liverwort from the Cherokees, who may thus have learned to esteem it more highly than they otherwise would. The appearance of the other plant, Camptosorus rhizophyllus, has evidently determined its Cherokee name and the use to which it is applied. Dispensatory: Liverwort is a very mild demulcent tonic and astringent, supposed by some to possess diuretic and deobstruent virtues. It was formerly used in Europe in various complaints, especially chronic hepatic affections, but has fallen into entire neglect. In this country, some years since, it acquired considerable reputation, which, however, it has not maintained as a remedy in hmoptysis and chronic coughs. The other plant is not named.

13. DAYEW=it sews itself up, because the leaves are said to grow together again when torn--Cacalia atriplicifolia--Ta.s.sel Flower: Held in great repute as a poultice for cuts, bruises, and cancer, to draw out the blood or poisonous matter. The bruised leaf is bound over the spot and frequently removed. The dry powdered leaf was formerly used to sprinkle over food like salt. Dispensatory: Not named.

14. ATALI KLI=it climbs the mountain.--Aralia quinquefolia--Ginseng or Sang: Decoction of root drunk for headache, cramps, etc., and for female troubles; chewed root blown on spot for pains in the side. The Cherokees sell large quant.i.ties of sang to the traders for 50 cents per pound, nearly equivalent there to two days wages, a fact which has doubtless increased their idea of its importance. Dispensatory: The extraordinary medical virtues formerly ascribed to ginseng had no other existence than in the imagination of the Chinese. It is little more than a demulcent, and in this country is not employed as a medicine. The Chinese name, ginseng, is said to refer to the fancied resemblance of the root to a human figure, while in the Cherokee formulas it is addressed as the great man or little man, and this resemblance no doubt has much to do with the estimation in which it is held by both peoples.

15. TSATI UWADSISKA=fish scales, from shape of leaves--Thalictrum anemonoides--Meadow Rue: Decoction of root drunk for diarrhea with vomiting. Dispensatory: Not named.

16. KKWE ULASULA=partridge moccasin--Cypripedium parviflorum--Lady-slipper: Decoction of root used for worms in children. In the liquid are placed some stalks of the common chickweed or purslane (Cerastium vulgatum) which, from the appearance of its red fleshy stalks, is supposed to have some connection with worms.

Dispensatory: Described as a gentle nervous stimulant useful in diseases in which the nerves are especially affected. The other herb is not named.

17. AHAWI AKATA=deer eye, from the appearance of the flower--Rudbeckia fulgida--Cone Flower: Decoction of root drunk for flux and for some private diseases; also used as a wash for snake bites and swellings caused by (mythic) tsgya or worms; also dropped into weak or inflamed eyes. This last is probably from the supposed connection between the eye and the flower resembling the eye.

Dispensatory: Not named.

18. UTISTUGI=Polygonatum multiflorum latifolium--Solomons Seal: Root heated and bruised and applied as a poultice to remove an ulcerating swelling called tusti, resembling a boil or carbuncle.

Dispensatory: This species acts like P. uniflorum, which is said to be emetic. In former times it was used externally in bruises, especially those about the eyes, in tumors, wounds, and cutaneous eruptions and was highly esteemed as a cosmetic. At present it is not employed, though recommended by Hermann as a good remedy in gout and rheumatism. This species in decoction has been found to produce nausea, a cathartic effect and either diaph.o.r.esis or diuresis, and is useful as an internal remedy in piles, and externally in the form of decoction, in the affection of the skin resulting from the poisonous exhalations of certain plants.

19. AMADITAT=water dipper, because water can be sucked up through its hollow stalk--Eupatorium purpureum--Queen of the Meadow, Gravel Root: Root used in decoction with a somewhat similar plant called Amaditti tanu, or large water dipper (not identified) for difficult urination. Dispensatory: Said to operate as a diuretic. Its vulgar name of gravel root indicates the popular estimation of its virtues. The genus is described as tonic, diaph.o.r.etic, and in large doses emetic and aperient.

20. YNA UTSESTA=the bear lies on it--Aspidium acrostichoides--Shield Fern: Root decoction drunk to produce vomiting, and also used to rub on the skin, after scratching, for rheumatism--in both cases some other plant is added to the decoction; the warm decoction is also held in the mouth to relieve toothache.

Dispensatory: Not named.

The results obtained from a careful study of this list may be summarized as follows: Of the twenty plants described as used by the Cherokees, seven (Nos. 2, 4, 5, 13, 15, 17, and 20) are not noticed in the Dispensatory even in the list of plants sometimes used although regarded as not officinal. It is possible that one or two of these seven plants have medical properties, but this can hardly be true of a larger number unless we are disposed to believe that the Indians are better informed in this regard than the best educated white physicians in the country. Two of these seven plants, however (Nos. 2 and 4), belong to genera which seem to have some of the properties ascribed by the Indians to the species. Five others of the list (Nos. 8, 9, 11, 14, and 16) are used for entirely wrong purposes, taking the Dispensatory as authority, and three of these are evidently used on account of some fancied connection between the plant and the disease, according to the doctrine of signatures. Three of the remainder (Nos.

1, 3, and 6) may be cla.s.sed as uncertain in their properties, that is, while the plants themselves seem to possess some medical value, the Indian mode of application is so far at variance with recognized methods, or their own statements are so vague and conflicting, that it is doubtful whether any good can result from the use of the herbs.

Thus the Unastetstiy, or Virginia Snakeroot, is stated by the Dispensatory to have several uses, and among other things is said to have been highly recommended in intermittent fevers, although alone it is generally inadequate to the cure. Though not expressly stated, the natural inference is that it must be applied internally, but the Cherokee doctor, while he also uses it for fever, takes the decoction in his mouth and blows it over the head and shoulders of the patient.

Another of these, the Distaiyi, or Turkey Pea, is described in the Dispensatory as having roots tonic and aperient. The Cherokees drink a decoction of the roots for a feeling of weakness and languor, from which it might be supposed that they understood the tonic properties of the plant had not the same decoction been used by the women as a hair wash, and by the ball players to bathe their limbs, under the impression that the toughness of the roots would thus be communicated to the hair or muscles. From this fact and from the name of the plant, which means at once hard, tough, or strong, it is quite probable that its roots are believed to give strength to the patient solely because they themselves are so strong and not because they have been proved to be really efficacious. The remaining five plants have generally p.r.o.nounced medicinal qualities, and are used by the Cherokees for the very purposes for which, according to the Dispensatory, they are best adapted; so that we must admit that so much of their practice is correct, however false the reasoning by which they have arrived at this result.

MEDICAL PRACTICE.

Taking the Dispensatory as the standard, and a.s.suming that this list is a fair epitome of what the Cherokees know concerning the medical properties of plants, we find that five plants, or 25 per cent of the whole number, are correctly used; twelve, or 60 per cent, are presumably either worthless or incorrectly used, and three plants, or 15 per cent, are so used that it is difficult to say whether they are of any benefit or not. Granting that two of these three produce good results as used by the Indians, we should have 35 per cent, or about one-third of the whole, as the proportion actually possessing medical virtues, while the remaining two-thirds are inert, if not positively injurious. It is not probable that a larger number of examples would change the proportion to any appreciable extent. A number of herbs used in connection with these princ.i.p.al plants may probably be set down as worthless, inasmuch as they are not named in the Dispensatory.

The results here arrived at will doubtless be a surprise to those persons who hold that an Indian must necessarily be a good doctor, and that the medicine man or conjurer, with his theories of ghosts, witches, and revengeful animals, knows more about the properties of plants and the cure of disease than does the trained botanist or physician who has devoted a lifetime of study to the patient investigation of his specialty, with all the acc.u.mulated information contained in the works of his predecessors to build upon, and with all the light thrown upon his pathway by the discoveries of modern science. It is absurd to suppose that the savage, a child in intellect, has reached a higher development in any branch of science than has been attained by the civilized man, the product of long ages of intellectual growth. It would be as unreasonable to suppose that the Indian could be entirely ignorant of the medicinal properties of plants, living as he did in the open air in close communion with nature; but neither in accuracy nor extent can his knowledge be compared for a moment with that of the trained student working upon scientific principles.

Cherokee medicine is an empiric development of the fetich idea. For a disease caused by the rabbit the antidote must be a plant called rabbits food, rabbits ear, or rabbits tail; for snake dreams the plant used is snakes tooth; for worms a plant resembling a worm in appearance, and for inflamed eyes a flower having the appearance and name of deers eye. A yellow root must be good when the patient vomits yellow bile, and a black one when dark circles come about his eyes, and in each case the disease and the plant alike are named from the color. A decoction of burs must be a cure for forgetfulness, for there is nothing else that will stick like a bur; and a decoction of the wiry roots of the devils shoestrings must be an efficacious wash to toughen the ballplayers muscles, for they are almost strong enough to stop the plowshare in the furrow. It must be evident that under such a system the failures must far outnumber the cures, yet it is not so long since half our own medical practice was based upon the same idea of correspondences, for the medival physicians taught that _similia similibus curantur_, and have we not all heard that the hair of the dog will cure the bite?

Their ignorance of the true medical principles involved is shown by the regulations prescribed for the patient. With the exception of the fasting, no sanitary precautions are taken to aid in the recovery of the sick man or to contribute to his comfort. Even the fasting is as much religious as sanative, for in most cases where it is prescribed the doctor also must abstain from food until sunset, just as in the Catholic church both priest and communicants remain fasting from midnight until after the celebration of the divine mysteries. As the Indian cuisine is extremely limited, no delicate or appetizing dishes are prepared for the patient, who partakes of the same heavy, sodden cornmeal dumplings and bean bread which form his princ.i.p.al food in health. In most cases certain kinds of food are prohibited, such as squirrel meat, fish, turkey, etc.; but the reason is not that such food is considered deleterious to health, as we understand it, but because of some fanciful connection with the disease spirit. Thus if squirrels have caused the illness the patient must not eat squirrel meat. If the disease be rheumatism, he must not eat the leg of any animal, because the limbs are generally the seat of this malady. Lye, salt, and hot food are always forbidden when there is any prohibition at all; but here again, in nine cases out of ten, the regulation, instead of being beneficial, serves only to add to his discomfort.

Lye enters into almost all the food preparations of the Cherokees, the alkaline potash taking the place of salt, which is seldom used among them, having been introduced by the whites. Their bean and chestnut bread, cornmeal dumplings, hominy, and gruel are all boiled in a pot, all contain lye, and are all, excepting the last, served up hot from the fire. When cold their bread is about as hard and tasteless as a lump of yesterdays dough, and to condemn a sick man to a diet of such dyspeptic food, eaten cold without even a pinch of salt to give it a relish, would seem to be sufficient to kill him without any further aid from the doctor. The salt or lye so strictly prohibited is really a tonic and appetizer, and in many diseases acts with curative effect.

So much for the health regimen.

In serious cases the patient is secluded and no strangers are allowed to enter the house. On first thought this would appear to be a genuine sanitary precaution for the purpose of securing rest and quiet to the sick man. Such, however, is not the case. The necessity for quiet has probably never occurred to the Cherokee doctor, and this regulation is intended simply to prevent any direct or indirect contact with a woman in a pregnant or menstrual condition. Among all primitive nations, including the ancient Hebrews, we find an elaborate code of rules in regard to the conduct and treatment of women on arriving at the age of p.u.b.erty, during pregnancy and the menstrual periods, and at childbirth. Among the Cherokees the presence of a woman under any of these conditions, or even the presence of any one who has come from a house where such a woman resides, is considered to neutralize all the effects of the doctors treatment. For this reason all women, excepting those of the household, are excluded. A man is forbidden to enter, because he may have had intercourse with a tabued woman, or may have come in contact with her in some other way; and children also are shut out, because they may have come from a cabin where dwells a woman subject to exclusion. What is supposed to be the effect of the presence of a menstrual woman in the family of the patient is not clear; but judging from a.n.a.logous customs in other tribes and from rules still enforced among the Cherokees, notwithstanding their long contact with the whites, it seems probable that in former times the patient was removed to a smaller house or temporary bark lodge built for his accommodation whenever the tabu as to women was prescribed by the doctor. Some of the old men a.s.sert that in former times sick persons were removed to the public townhouse, where they remained under the care of the doctors until they either recovered or died.

A curious instance of this prohibition is given in the second Did[n]leski (rheumatism) formula from the Gahuni ma.n.u.script (see page 350), where the patient is required to abstain from touching a squirrel, a dog, a cat, a mountain trout, or a woman, and must also have a chair appropriated to his use alone during the four days that he is under treatment.

In cases of the childrens disease known as G[n]wanigistai (see formulas) it is forbidden to carry the child outdoors, but this is not to procure rest for the little one, or to guard against exposure to cold air, but because the birds send this disease, and should a bird chance to be flying by overhead at the moment the napping of its wings would _fan the disease back_ into the body of the patient.

ILl.u.s.tRATION OF THE TABU.

On a second visit to the reservation the writer once had a practical ill.u.s.tration of the gakt[n]ta or tabu, which may be of interest as showing how little sanitary ideas have to do with these precautions.

Having received several urgent invitations from Tsiskwa (Bird), an old shaman of considerable repute, who was anxious to talk, but confined to his bed by sickness, it was determined to visit him at his house, several miles distant. On arriving we found another doctor named S[n]ki (The Mink) in charge of the patient and were told that he had just that morning begun a four days gakt[n]ta which, among other provisions, excluded all visitors. It was of no use to argue that we had come by the express request of Tsiskwa. The laws of the gakt[n]ta were as immutable as those of the Medes and Persians, and neither doctor nor patient could hope for favorable results from the treatment unless the regulations were enforced to the letter.

But although we might not enter the house, there was no reason why we should not talk to the old man, so seats were placed for us outside the door, while Tsiskwa lay stretched out on the bed just inside and The Mink perched himself on the fence a few yards distant to keep an eye on the proceedings. As there was a possibility that a white man might unconsciously affect the operation of the Indian medicine, the writer deemed it advisable to keep out of sight altogether, and accordingly took up a position just around the corner of the house, but within easy hearing distance, while the interpreter sat facing the doorway within a few feet of the sick man inside. Then began an animated conversation, Tsiskwa inquiring, through the interpreter, as to the purpose of the Government in gathering such information, wanting to know how we had succeeded with other shamans and asking various questions in regard to other tribes and their customs. The replies were given in the same manner, an attempt being also made to draw him out as to the extent of his own knowledge. Thus we talked until the old man grew weary, but throughout the whole of this singular interview neither party saw the other, nor was the gakt[n]ta violated by entering the house. From this example it must be sufficiently evident that the tabu as to visitors is not a hygienic precaution for securing greater quiet to the patient, or to prevent the spread of contagion, but that it is simply a religious observance of the tribe, exactly parallel to many of the regulations among the ancient Jews, as laid down in the book of Leviticus.

NEGLECT OF SANITARY REGULATIONS.

No rules are ever formulated as to fresh air or exercise, for the sufficient reason that the door of the Cherokee log cabin is always open, excepting at night and on the coldest days in winter, while the Indian is seldom in the house during his waking hours unless when necessity compels him. As most of their cabins are still built in the old Indian style, without windows, the open door furnishes the only means by which light is admitted to the interior, although when closed the fire on the hearth helps to make amends for the deficiency. On the other hand, no precautions are taken to guard against cold, dampness, or sudden drafts. During the greater part of the year whole families sleep outside upon the ground, rolled up in an old blanket. The Cherokee is careless of exposure and utterly indifferent to the simplest rules of hygiene. He will walk all day in a pouring rain clad only in a thin shirt and a pair of pants. He goes barefoot and frequently bareheaded nearly the entire year, and even on a frosty morning in late November, when the streams are of almost icy coldness, men and women will deliberately ford the river where the water is waist deep in preference to going a few hundred yards to a foot-log.

At their dances in the open air men, women, and children, with bare feet and thinly clad, dance upon the damp ground from darkness until daylight, sometimes enveloped in a thick mountain fog which makes even the neighboring treetops invisible, while the mothers have their infants laid away under the bushes with only a shawl between them and the cold ground. In their ball plays also each young man, before going into the game, is subjected to an ordeal of dancing, bleeding, and cold plunge baths, without food or sleep, which must unquestionably waste his physical energy.

In the old days when the Cherokee was the lord of the whole country from the Savannah to the Ohio, well fed and warmly clad and leading an active life in the open air, he was able to maintain a condition of robust health notwithstanding the incorrectness of his medical ideas and his general disregard of sanitary regulations. But with the advent of the white man and the destruction of the game all this was changed.

The East Cherokee of to-day is a dejected being; poorly fed, and worse clothed, rarely tasting meat, cut off from the old free life, and with no incentive to a better, and constantly bowed down by a sense of helpless degradation in the presence of his conqueror. Considering all the circ.u.mstances, it may seem a matter of surprise that any of them are still in existence. As a matter of fact, the best information that could be obtained in the absence of any official statistics indicated a slow but steady decrease during the last five years. Only the const.i.tutional vigor, inherited from their warrior ancestors, has enabled them to sustain the shock of the changed conditions of the last half century. The uniform good health of the children in the training school shows that the case is not hopeless, however, and that under favorable conditions, with a proper food supply and a regular mode of living, the Cherokee can hold his own with the white man.

THE SWEAT BATH--BLEEDING--RUBBING--BATHING.

In addition to their herb treatment the Cherokees frequently resort to sweat baths, bleeding, rubbing, and cold baths in the running stream, to say nothing of the beads and other conjuring paraphernalia generally used in connection with the ceremony. The sweat bath was in common use among almost all the tribes north of Mexico excepting the central and eastern Eskimo, and was considered the great cure-all in sickness and invigorant in health. Among many tribes it appears to have been regarded as a ceremonial observance, but the Cherokees seem to have looked upon it simply as a medical application, while the ceremonial part was confined to the use of the plunge bath. The person wishing to make trial of the virtues of the sweat bath entered the si, a small earth-covered log house only high enough to allow of sitting down. After divesting himself of his clothing, some large bowlders, previously heated in a fire, were placed near him, and over them was poured a decoction of the beaten roots of the wild parsnip.

The door was closed so that no air could enter from the outside, and the patient sat in the sweltering steam until he was in a profuse perspiration and nearly choked by the pungent fumes of the decoction.

In accordance with general Indian practice it may be that he plunged into the river before resuming his clothing; but in modern times this part of the operation is omitted and the patient is drenched with cold water instead. Since the si has gone out of general use the sweating takes place in the ordinary dwelling, the steam being confined under a blanket wrapped around the patient. During the prevalence of the smallpox epidemic among the Cherokees at the close of the late war the sweat bath was universally called into requisition to stay the progress of the disease, and as the result about three hundred of the band died, while many of the survivors will carry the marks of the visitation to the grave. The sweat bath, with the accompanying cold water application, being regarded as the great panacea, seems to have been resorted to by the Indians in all parts of the country whenever visited by smallpox--originally introduced by the whites--and in consequence of this mistaken treatment they have died, in the language of an old writer, like rotten sheep and at times whole tribes have been almost swept away. Many of the Cherokees tried to ward off the disease by eating the flesh of the buzzard, which they believe to enjoy entire immunity from sickness, owing to its foul smell, which keeps the disease spirits at a distance.

Bleeding is resorted to in a number of cases, especially in rheumatism and in preparing for the ball play. There are two methods of performing the operation, bleeding proper and scratching, the latter being preparatory to rubbing on the medicine, which is thus brought into more direct contact with the blood. The bleeding is performed with a small cupping horn, to which suction is applied in the ordinary manner, after scarification with a flint or piece of broken gla.s.s. In the blood thus drawn out the shaman claims sometimes to find a minute pebble, a sharpened stick or something of the kind, which he a.s.serts to be the cause of the trouble and to have been conveyed into the body of the patient through the evil spells of an enemy. He frequently pretends to suck out such an object by the application of the lips alone, without any scarification whatever. Scratching is a painful process and is performed with a brier, a flint arrowhead, a rattlesnakes tooth, or even with a piece of gla.s.s, according to the nature of the ailment, while in preparing the young men for the ball play the shaman uses an instrument somewhat resembling a comb, having seven teeth made from the sharpened splinters of the leg bone of a turkey. The scratching is usually done according to a particular pattern, the regular method for the ball play being to draw the scratcher four times down the upper part of each arm, thus making twenty-eight scratches each about 6 inches in length, repeating the operation on each arm below the elbow and on each leg above and below the knee. Finally, the instrument is drawn across the breast from the two shoulders so as to form a cross; another curving stroke is made to connect the two upper ends of the cross, and the same pattern is repeated on the back, so that the body is thus gashed in nearly three hundred places. Although very painful for a while, as may well be supposed, the scratches do not penetrate deep enough to result seriously, excepting in some cases where erysipelas sets in. While the blood is still flowing freely the medicine, which in this case is intended to toughen, the muscles of the player, is rubbed into the wounds after which the sufferer plunges into the stream and washes off the blood. In order that the blood may flow the longer without clotting it is frequently sc.r.a.ped off with a small switch as it flows.

In rheumatism and other local diseases the scratching is confined to the part affected. The instrument used is selected in accordance with the mythologic theory, excepting in the case of the piece of gla.s.s, which is merely a modern makeshift for the flint arrowhead.

Rubbing, used commonly for pains and swellings of the abdomen, is a very simple operation performed with the tip of the finger or the palm of the hand, and can not be dignified with the name of ma.s.sage. In one of the Gahuni formulas for treating snake bites (page 351) the operator is told to rub in a direction contrary to that in which the snake coils itself, because this is just the same as uncoiling it.

Blowing upon the part affected, as well as upon the head, hands, and other parts of the body, is also an important feature of the ceremonial performance. In one of the formulas it is specified that the doctor must blow first upon the right hand of the patient, then upon the left foot, then upon the left hand, and finally upon the right foot, thus making an imaginary cross.

Bathing in the running stream, or going to water, as it is called, is one of their most frequent medico-religious ceremonies, and is performed on a great variety of occasions, such as at each new moon, before eating the new food at the green corn dance, before the medicine dance and other ceremonial dances before and after the ball play, in connection with the prayers for long life, to counteract the effects of bad dreams or the evil spells of an enemy, and as a part of the regular treatment in various diseases. The details of the ceremony are very elaborate and vary according to the purpose for which it is performed, but in all cases both shaman and client are fasting from the previous evening, the ceremony being generally performed just at daybreak. The bather usually dips completely under the water four or seven times, but in some cases it is sufficient to pour the water from the hand upon the head and breast. In the ball play the ball sticks are dipped into the water at the same time. While the bather is in the water the shaman is going through with his part of the performance on the bank and draws omens from the motion of the beads between his thumb and finger, or of the fishes in the water. Although the old customs are fast dying out this ceremony is never neglected at the ball play, and is also strictly observed by many families on occasion of eating the new corn, at each new moon, and on other special occasions, even when it is necessary to break the ice in the stream for the purpose, and to the neglect of this rite the older people attribute many of the evils which have come upon the tribe in later days. The latter part of autumn is deemed the most suitable season of the year for this ceremony, as the leaves which then cover the surface of the stream are supposed to impart their medicinal virtues to the water.