Part 8
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.