The Sacred Formulas of the Cherokees Part 6

_Explanation._

This formula, also for G[n]wanigist[n]i or Atawinehi, was obtained from Awanita (Young Deer), who wrote down only the prayer and explained the treatment orally. He coincides in the opinion that this disease in children is caused by the birds, but says that it originates from the shadow of a bird flying overhead having fallen upon the pregnant mother. He says further that the disease is easily recognized in children, but that it sometimes does not develop until the child has attained maturity, when it is more difficult to discern the cause of the trouble, although in the latter case dark circles around the eyes are unfailing symptoms.

The prayer--like several others from the same source--seems incomplete, and judging from a.n.a.logy is evidently incorrect in some respects, but yet exemplifies the disease theory in a striking manner.

The disease is declared to have been caused by the birds, it being a.s.serted in the first paragraph that a bird has cast its shadow upon the sufferer, while in the second it is declared that they have gathered in council (in his body). This latter is a favorite expression in these formulas to indicate the great number of the disease animals. Another expression of frequent occurrence is to the effect that the disease animals have formed a settlement or established a townhouse in the patients body. The disease animal, being a bird or birds, must be dislodged by something which preys upon birds, and accordingly the Blue Sparrow-Hawk from the tree tops and the Brown Rabbit-Hawk (Digatiski--One who s.n.a.t.c.hes up), from above are invoked to drive out the intruders. The former is then said to have swooped down upon them as a hawk darts upon its prey, while the latter is declared to have scattered the birds which were holding a council. This being done, relief is accomplished. Y! is a meaningless interjection frequently used to introduce or close paragraphs or songs.

The medicine used is a warm decoction of the bark of Knsttsi (Sa.s.safras--Sa.s.safras officinale), Kan[n]sita (Flowering Dogwood--Cornus florida), Udlana (Service tree--Amelanchier Canadensis), and Unikwa (Black Gum--Nyssa multiflora), with the roots of two species (large and small) of Dayakaliski (Wild Rose--Rosa lucida). The bark in every case is taken from the east side of the tree, and the roots selected are also generally, if not always, those growing toward the east. In this case the roots and barks are not bruised, but are simply steeped in warm water for four days. The child is then stripped and bathed all over with the decoction morning and night for four days, no formula being used during the bathing. It is then made to hold up its hands in front of its face with the palms turned out toward the doctor, who takes some of the medicine in his mouth and repeats the prayer mentally, blowing the medicine upon the head and hands of the patient at the final _Y!_ of each paragraph.

It is probable that the prayer originally consisted of four paragraphs, or else that these two paragraphs were repeated. The child drinks a little of the medicine at the end of each treatment.

The use of salt is prohibited during the four days of the treatment, the word (ama) being understood to include lye, which enters largely into Cherokee food preparations. No chicken or other feathered animal is allowed to enter the house during the same period, for obvious reasons, and strangers are excluded for reasons already explained.

HIA DUNIYUKWATISG[n] KANAHH.

Sge! N[n]dg[n]yi tsldhisti, Kananiski Gigage. Usinuli n[n]n gigage hin[n]niga.

Hidawehi-gg, asti digigage usinli dehikssa[n]taniga. Ulsgeta kanege kayuga ges[n], tsgya-gw higesei. Ehisti hituwasaniytei.

Usinuli asti digigage dehada[n]taniga, adina tslstai-yti-gw higesei. Ngwa gnagita datsataneli. Utsinawa nutatan[n]ta n[n]tneliga.

Y!

Higay[n]li Tsnega hat[n]ganiga. Aya-gg gat[n]gisgesti tsngilisi deagwlstawist.i.tegesti, tsadnhi. Naski-gg itsaweshi ngwa usinuli hatu[n]ganiga. Utsinawa ntatanta n[n]tneliga.

Y!

Sge! Uhy[n]tlyi tsldhisti Kananiski Sakani. Usinuli n[n]n sakani hin[n]niga.

Hidawehi-gg, asti (di)sakani usinuli dehiksa[n]taniga. Ulsgeta kanege kayuga ges[n], tsgya-gw higesei. Ehisti hituwasaniyte(i).

Usinuli asti disakanige dehada[n]taniga, adina tslstai-yti-gw higesei. Ngwa tsgya gnagita tstneliga. Utsinawa nutatan[n]ta n[n]tneliga.

Y!

Higay[n]li Tsnega hat[n]ganiga. Aya-gg gat[n]gisgesti tsngilisi deagwlstawist.i.tegesti, tsadnhi. Naskigg itsaweshi ngwa usinuli hat[n]ganiga. Utsinawa nutatan[n]ta n[n]tneliga.

Y!

Sge! Ushiyi tsldhisti Kananiski [n]nage.

Usinuli n[n]n [n]nage hin[n]niga.

Hidawehi-gg, asti dig[n]nage usinuli dehiksa[n]taniga. Ulsgeta kanege kayuga ges[n], tsgya-gw higesei. Ehisti hituwasaniytei.

Usinuli asti dig[n]nage dehada[n]taniga, adina tslstai-yti-gw higesei. Ngwa tsgya gnagita tstneliga. Utsinawa nutatan[n]ta n[n]tneliga. Y!

Higay[n]li Tsnega hat[n]ganiga. Aya-gg gat[n]gisgesti tsngilisi deagwlstawist.i.tegesti, tsadnhi. Naskigg itsaweshi ngwa usinuli hat[n]ganiga. Utsinawa nutatan[n]ta n[n]tneliga.

Y!

Sge! Gal[n]lati tsldhisti, Kananiski Tsnega.

Usinuli n[n]n unega hin[n]niga. Hidawehi-gg, asti tsunega usinuli dehiksa[n] taniga. Ulsgeta kanege kayuga ges[n], tsgya-gw higesei.

Ehisti hituwasaniytei. Usinuli asti tsunega dehada[n]taniga, adina tslstai-yti-gw higesei.

Ngwa tsgya gnagita tstneliga. Utsinawa nutatan[n]ta, n[n]tneliga. Y!

Higay[n]li Tsnega hat[n]ganiga. Aya-gg gat[n]gisgesti tsngilisi deagwlstawist.i.tegesti, tsadnhi. Naski-gg itsaweshi ngwa usinuli hat[n]ganiga. Utsinawa nutatan[n]ta n[n]tneliga.

Y!

(Degasisisg[n]i)--Hia duniyukwatisg[n]i dikan[n]wti atan[n]sidahi yigi. Naski dignstaneti-gw le tsitst yielis.

Nig[n]-gw usna [_for_ usndana?] g[n]tati nayga n[n]wati unan[n]skalai. Kaneska dalnige unastetla tsigi. Selu digahnhi tsuniyahisti nki tsus.h.i.ta, kanhena-n naski igai udansti higi nayga.

_Translation._

THIS TELLS ABOUT MOVING PAINS IN THE TEETH (NEURALGIA?).

Listen! In the Sunland you repose, O Red Spider. Quickly you have brought and laid down the red path. O great adawehi, quickly you have brought down the red threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the red threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Y!

O Ancient White, you have drawn near to hearken, for you have said, When I shall hear my grandchildren, I shall hold up their heads.

Because you have said it, now therefore you have drawn near to listen.

The relief has been caused to come. Y!

Listen! In the Frigid Land you repose, O Blue Spider. Quickly you have brought and laid down the blue path. O great adawehi, quickly you have brought down the blue threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the blue threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Y!

O Ancient White, you have drawn near to hearken, for you have said, When I shall hear my grandchildren, I shall hold up their heads.

Because you have said it, now therefore you have drawn near to listen.

The relief has been caused to come. Y!

Listen! In the Darkening Land you repose, O Black Spider. Quickly you have brought and laid down the black path. O great adawehi, quickly you have brought down the black threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the black threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Y!

O Ancient White, you have drawn near to hearken, for you have said, When I shall hear my grandchildren, I shall hold up their heads.

Because you have said it, now therefore you have drawn near to listen.

The relief has been caused to come. Y!

Listen! You repose on high, O White Spider. Quickly you have brought and laid down the white path. O great adawehi, quickly you have brought down the white threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the white threads, for it is just what you eat. Now it is for you to pick it up.

The relief has been caused to come. Y!

O Ancient White, you have drawn near to hearken, for you have said, When I shall hear my grandchildren, I shall hold up their heads.

Because you have said it, now therefore you have drawn near to listen.

The relief has been caused to come. Y!

(Prescription)--This is to treat them if there are pains moving about in the teeth. It is only (necessary) to lay on the hands, or to blow, if one should prefer. One may use any kind of a tube, but usually they have the medicine in the mouth. It is the Yellow-rooted Gra.s.s (kane ska dalnige unastetla; not identified.) One must abstain four nights from cooked corn (hominy), and kanhena (fermented corn gruel) is especially forbidden during the same period.

_Explanation._

This formula is taken from the ma.n.u.script book of Gatigwanasti, now dead, and must therefore be explained from general a.n.a.logy. The ailment is described as pains moving about in the teeth--that is, affecting several teeth simultaneously--and appears to be neuralgia.

The disease spirit is called the intruder and the tormentor and is declared to be a mere worm (tsgya), which has wrapped itself around the base of the tooth. This is the regular toothache theory.

The doctor then calls upon the Red Spider of the Sunland to let down the red threads from above, along the red path, and to take up the intruder, which is just what the spider eats. The same prayer is addressed in turn to the Blue Spider in the north, the Black Spider in the west and the White Spider above (gal[n]lati). It may be stated here that all these spirits are supposed to dwell above, but when no point of the compa.s.s is a.s.signed, gal[n]lati is understood to mean directly overhead, but far above everything of earth. The dweller in this overhead gal[n]lati may be red, white, or brown in color. In this formula it is white, the ordinary color a.s.signed spirits dwelling in the south. In another toothache formula the Squirrel is implored to take the worm and put it between the forking limbs of a tree on the north side of the mountain.

Following each supplication to the spider is another addressed to the Ancient White, the formulistic name for fire. The name refers to its antiquity and light-giving properties and perhaps also to the fact that when dead it is covered with a coat of white ashes. In those formulas in which the hunter draws omens from the live coals it is frequently addressed as the Ancient Red.

The directions are not explicit and must be interpreted from a.n.a.logy.

Laying on the hands refers to pressing the thumb against the jaw over the aching tooth, the hand having been previously warmed over the fire, this being a common method of treating toothache. The other method suggested is to blow upon the spot (tooth or outside of jaw?) a decoction of an herb described rather vaguely as yellow-rooted gra.s.s either through a tube or from the mouth of the operator. Igawi, a toothache specialist, treats this ailment either by pressure with the warm thumb, or by blowing tobacco smoke from a pipe placed directly against the tooth. Hominy and fermented corn gruel (kanhena) are prohibited for the regular term of four nights, or, as we are accustomed to say, four days, and special emphasis is laid upon the gruel tabu.

The prayer to the Spider is probably repeated while the doctor is warming his hands over the fire, and the following paragraph to the Ancient White (the Fire) while holding the warm thumb upon the aching spot. This reverses the usual order, which is to address the fire while warming the hands. In this connection it must be noted that the fire used by the doctor is never the ordinary fire on the hearth, but comes from four burning chips taken from the hearth fire and generally placed in an earthen vessel by the side of the patient. In some cases the decoction is heated by putting into it seven live coals taken from the fire on the hearth.

UNAWA ST EGWA (ADAN[n]WT).