The Sacred Formulas of the Cherokees Part 8

THIS IS TO MAKE CHILDREN JUMP DOWN.

Little boy, little boy, hurry, hurry, come out, come out! Little boy, hurry; a bow, a bow; lets see wholl get it, lets see wholl get it!

Little girl, little girl, hurry, hurry, come out, come out. Little girl, hurry; a sifter, a sifter; lets see wholl get it, lets see wholl get it!

_Explanation._

This formula was obtained from Takwatihi, 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 s.e.x of a new arrival, to inquire, Is it a bow or a sifter? or Is it ball sticks or bread?

DAL'NI [n]NAGEI ADAN[n]WTI.

Yuhaahi, (yuhaahi, yuhaahi, yuhaahi,) Yuhaahi, (yuhaahi, yuhaahi), Y!

Sge! [n]tal-egwhi didulthisti ulsgeta. Usinuli dt.i.tulenei. Usinuli dunuytanilei.

Sge! Ha-ngwa stat[n]ganiga, n[n]dyi distulthisti, Stisgaya Distsdiga, stidawehi-gg.

[n]tal-egwa dt.i.tulene(i) ulsgeta. Usinuli detistltaniga ulsgeta. Ditutalen[n]itsa n[n]nahi [w]idetutan[n]tasi, n[n]taduktah[n]sti niges[n]na. Ngi iyay[n]latagi aywesl[n]ta dedudnelisesti, G[n]tsattagiy tistadiglahisesti. Tidudalen(i) [n]talegw [w][i]tistltatin[n]taniga. Nana witlthistaniga, taduktah[n]sti niges[n]na.

Ha-nana [w][i]dulthistesti. (Y!)

(Degasisisg[n]i)--Hia aninetsi gatiski adan[n]wti. U[n]tla atsila t.i.ti yigi.

_Translation._

TO TREAT THE BLACK YELLOWNESS.

Yuhaahi, yuhaahi, yuhaahi, yuhaahi, Yuhaahi, yuhaahi, yuhaahi Y!

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 anidawehi! 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!)

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

_Explanation._

This formula, from Ay[n]inis ma.n.u.script, is used in treating a disease known as Dalni, 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 dalni (Dalni [n]nagei) and considered the most dangerous. In this form of dalni, according to their account, the navel and abdomen of the patient swell, the ends of his fingers become black, dark circles appear about his eyes, and the throat contracts spasmodically and causes him to fall down suddenly insensible. Ay[n]inis 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 (taya) 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[n]tsatatagiy) 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.

Takwatihi uses for this disease a decoction of four herbs applied in the same manner. He agrees with Ay[n]ini in regard to the general theory and says also that the disease may be contracted by neglecting to wash the hands after handling terrapin sh.e.l.ls, as, for instance, the sh.e.l.l rattles used by women in the dance. The turtle or water tortoise (seligugi) 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 (tksi).

In Takwatihis 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.

TSUNDAYELIGAKTANHI ADAN[n]WTI.

Sge! Hangwa hat[n]ganiga, gal[n]lati hetsadhisti, Klan [n]nage, gahusti tsanulah[n]sgi niges[n]na. Ha-ngwa (hetsatsa[n]taniga.

Hanig[n]wat[n]nigwalestigw tsals[n]i.

Asgin-udan higesei. Sanigalagi ges[n]i hastiglaniga, duwluwatti niges[n]na, nitneliga. Ha-Ushiyi wit.i.thistaniga.

Dadusatah[n]sti niges[n]na nitneliga. Utsinawa nutatan[n]ta.

Sge! Ha-ngwa hat[n]ganiga, Klan Gigagei, hidawehiyu. Ha-gahusti tsanulah[n]sgi niges[n]na, etsanetselhi, Ha-gal[n]lat.i.tsa hetsathisti. Ngwa hetsats[n]taniga. Nig[n]wat[n]nigwalesti-gw tsals[n]i. Asgin-udanhi-gw higesei. Ha-Sanigalgi ges[n] hstiglaniga ulsgeta, ha-utsinawa-gw nig[n]tisgesti. Ushiyi wintned. Ushiyi wit.i.thistaniga. Utsinawa ad[n]niga.

Sge! Ha-ngwa hat[n]ganiga, Klan Sakani; gallati hetsadhisti, hidawehi. Gahusti tsanulah[n]sgi niges[n]na, etsanetselhi. Ha-ngwa hetsats[n]taniga. Nig[n]wat[n]nigwalesti-gw tsals[n]i. Sanigalgi gesu[n] hastiglaniga ulsgeta. Duwluwatti niges[n]na, nitneliga.

Ushiyi wit.i.thistaniga, dadusatah[n]sti niges[n]na nitneliga. Utsinawa ad[n]niga.

Sge! Ha-ngwa hat[n]ganiga, Wahili gal[n]lt.i.tsa hetsadhisti, Klan Tsnega, hidawehi. Gahusti tsanulti niges[n]na. Hangwa hetsats[n]taniga.

Nig[n]wat[n]nigwalesti-gw tsals[n]i. Ha-ngwa detaltaniga. Sanigalgi ges[n] hastiglaniga ulsgeta, duwluwatti niges[n]na nitneliga.

Ushiyi wit.i.thistaniga. Dadusatah[n]sti niges[n]na nitneliga. Utsinawa ad[n]niga.

(Degasisisg[n]i)--Hiaagiliya unitl[n]g[n]i adanwti. Askwanutsasti. Tsl(a) Agay[n]liunitsil[n]nhig[n]tati, an[n]sgal-gw; Kanasla-n unaligh, adela-n ngi-gw anigagei dahi, Tsliyusti-n Usdiga. Gahusti-nu yutasuy[n]na swatuhi-gw ati dawhila-gw iy[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 adawehi. 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, adawehi. 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 Wahili, O White Raven, adawehi. 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 Tslagay[n]-li (Old Tobacco--Nicotiana rustica), blossoms, and just have them in the mouth, and Kanasla (Wild Parsnip), goes with it, and four red beads also must lie there, and Tsliyusti Usdiga (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 hands-length into the mud.

_Explanation._

The Cherokee name for this disease gives no idea whatever of its serious nature. The technical term, Tsundayeligaktanhi, 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.

Ay[n]ini, 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 shamans 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.