Part 9

H[)i]kay[^u]['][n]l[)i] Gi[']gage-g[^a]g[^u]['], tsine[']ts[)i] ges[^u]['][n] aw'stitege[']st[)i]. _Ts[)a]st[^u]['] utatiy[)i]_, n[^a][']gwa _ts[)a]s`t[^u] gas[^u]`his[)a]`t[)i] atisge[']st[)i]_. Ha-n[^a][']gwa n[^u][n]n[^a] tsusdi['] tutana[']wa-teg[^u]['] _digana[']wat[^u]['][n]ta_ atisge[']st[)i]. Utal[)i]['] udan[^u][']h[)i] ugwala[']ga g[^u][n]watuy[']ah[)i]ti[']tege[']st[)i], h[)i]lahiy[^u]['][n]ta-gw[^u] [w]ust[^u][']`st[)i] nige[']s[^u][n]na. D'stiskw[^a][']l[)i] deud[^u][']nis[)a]`te[']st[)i]. Y[^u]!

_Translation._

CONCERNING HUNTING.

Give me the wind. Give me the breeze. Y[^u]! O Great Terrestrial Hunter, I come to the edge of your spittle where you repose. Let your stomach cover itself; let it be covered with leaves. Let it cover itself at a single bend, and may you never be satisfied.

And you, O Ancient Red, may you hover above my breast while I sleep. Now let good (dreams?) develop; let my experiences be propitious. Ha! Now let my little trails be directed, as they lie down in various directions(?). Let the leaves be covered with the clotted blood, and may it never cease to be so. You two (the Water and the Fire) shall bury it in your stomachs. Y[^u]!

_Explanation._

This is a hunting formula, addressed to the two great gods of the hunter, Fire and Water. The evening before starting the hunter "goes to water," as already explained, and recites the appropriate formula. In the morning he sets out, while still fasting, and travels without eating or drinking until nightfall. At sunset he again goes to water, reciting this formula during the ceremony, after which he builds his camp fire, eats his supper and lies down for the night, first rubbing his breast with ashes from the fire. In the morning he starts out to look for game.

"Give me the wind," is a prayer that the wind may be in his favor, so that the game may not scent him. The word rendered here "Great Terrestrial Hunter," is in the original "Ela-Kana[']t[)i]." In this _e[']la_ is the earth and _kana[']t[)i]_ is a term applied to a successful hunter. The great Kanat[)i], who, according to the myth, formerly kept all the game shut up in his underground caverns, now dwells above the sky, and is frequently invoked by hunters. The raven also is often addressed as Kanat[)i] in these hunting formulas. Ela-Kana[']t[)i], the Great Terrestrial Hunter--as distinguished from the other two--signifies the river, the name referring to the way in which the tiny streams and rivulets search out and bring down to the great river the leaves and d[/e]bris of the mountain forests. In formulas for medicine, love, the ball play, etc., the river is always addressed as the Long Person (Y[^u]['][n]w[)i] G[^u]nahi[']ta). The "spittle" referred to is the foam at the edge of the water. "Let your stomach be covered with leaves" means, let the blood-stained leaves where the stricken game shall fall be so numerous as to cover the surface of the water. The hunter prays also that sufficient game may be found in a single bend of the river to accomplish this result without the necessity of searching through the whole forest, and to that end he further prays that the river may never be satisfied, but continually longing for more. The same idea is repeated in the second paragraph. The hunter is supposed to feed the river with blood washed from the game. In like manner he feeds the fire, addressed in the second paragraph as the "Ancient Red," with a piece of meat cut from the tongue of the deer. The prayer that the fire may hover above his breast while he sleeps and brings him favorable dreams, refers to his rubbing his breast with ashes from his camp fire before lying down to sleep, in order that the fire may bring him dream omens of success for the morrow. The Fire is addressed either as the Ancient White or the Ancient Red, the allusion in the first case being to the light or the ashes of the fire; in the other case, to the color of the burning coals. "You two shall bury it in your stomachs" refers to the blood-stained leaves and the piece of meat which are cast respectively into the river and the fire. The formula was obtained from A`y[^u][n]in[)i], who explained it in detail.

HI[)A]['] TSI[']SKWA GAN[^A]HILIDASTI Y[)I].

Ts[)i]g[)e][']! H[)i]kay[^u]['][n]l-Une[']ga, ts[^u]lt[^a][']hist[^u]['][n] g[^u]lit[^a][']h[)i]stani[']ga. N[^a][']gwa ts[^u]da[']nt[^a] taleh[)i][']sani[']ga. S[^a][']gwa ig[^u]nsi[']ya ts'skw[^a]l[)i]['] ud[^u][']nisate[']st[)i], ts'su[']lt[)i] nige[']s[^u][n]na. Wane[']([)i]) tigi[']gage([)i]) tali[']kan[)e]li[']ga. [U]['][n]tal[)i] udan[^u][']h[)i] ts[)a]gista[']`t[)i].

H[)i]kay[^u]['][n]l-Une[']ga, _anu[']ya uw[^a]tat[^a][']g[)i] agi[']st[)i] t[)a]tsisk[^a][']ltane[']l[^u]h[)i]_. [U]['][n]tal[)i] u[']dan[^u]['] _te[']t[^u]lskew[']si[']ga_.

H[)i]kay[^u]['][n]l-Une[']ga, n[^u][n]na['](h[)i]) kana[']t[)i] skwatet[^a][']stani[']ga. Unigwal[^u]['][n]g[)i] te[']gat[^u][n]tsi[']ga. N[^u][n][^a]['](h[)i]) kana[']t[)i] tati[']kiy[^u]['][n]gwita[']watise[']st[)i]. Unigwal[^u]['][n]g[)i] tig[^u]['][n]wat[^u][']tsan[^u][']h[)i].

H[)i]kay[^u]['][n]l-Une[']ga, Kana[']t[)i], sk[']salat[^a][']titege[']st[)i], sa`ka[']ni ginu[']t't[)i] nige[']s[^u][n]na. Sg[)e]!

_Translation._

THIS IS FOR HUNTING BIRDS.

Listen! O Ancient White, where you dwell in peace I have come to rest. Now let your spirit arise. Let it (the game brought down) be buried in your stomach, and may your appetite never be satisfied. The red hickories have tied themselves together. The clotted blood is your recompense.

O Ancient White, * * * Accept the clotted blood (?)

O Ancient White, put me in the successful hunting trail. Hang the mangled things upon me. Let me come along the successful trail with them doubled up (under my belt). It (the road) is clothed with the mangled things.

O Ancient White, O Kanati, support me continually, that I may never become blue. Listen!

_Explanation._

This formula, from A`y[^u][n]in[)i]'s manuscript, is recited by the bird-hunter in the morning while standing over the fire at his hunting camp before starting out for the day's hunt. A`y[^u][n]in[)i] stated that seven blowgun arrows are first prepared, including a small one only a "hand-length" (aw[^a][']hil[^u]) long. On rising in the morning the hunter, standing over the fire, addresses it as the "Ancient White." rubbing his hands together while repeating the prayer. He then sets out for the hunting ground, where he expects to spend the day, and on reaching it he shoots away the short arrow at random, without attempting to trace its flight. There is of course some significance attached to this action and perhaps an accompanying prayer, but no further information upon this point was obtainable. Having shot away the magic arrow, the hunter utters a peculiar hissing sound, intended to call up the birds, and then goes to work with his remaining arrows. On all hunting expeditions it is the regular practice, religiously enforced, to abstain from food until sunset.

A favorite method with the bird-hunter during the summer season is to climb a gum tree, which is much frequented by the smaller birds on account of its berries, where, taking up a convenient position amid the branches with his noiseless blowgun and arrows, he deliberately shoots down one bird after another until his shafts are exhausted, when he climbs down, draws out the arrows from the bodies of the birds killed, and climbs up again to repeat the operation. As the light darts used make no sound, the birds seldom take the alarm, and are too busily engaged with the berries to notice their comrades dropping to the ground from time to time, and pay but slight attention even to the movements of the hunter.

The prayer is addressed to the Ancient White (the Fire), the spirit most frequently invoked by the hunter, who, as before stated, rubs his hands together over the fire while repeating the words. The expressions used are obscure when taken alone, but are full of meaning when explained in the light of the hunting customs. The "clotted blood" refers to the bloodstained leaves upon which the fallen game has lain. The expression occurs constantly in the hunting formulas. The hunter gathers up these bloody leaves and casts them upon the fire, in order to draw omens for the morrow from the manner in which they burn. A part of the tongue, or some other portion of the animal, is usually cast upon the coals also for the same purpose. This subject will be treated at length in a future account of the hunting ceremonies.

"Let it be buried in your stomach" refers also to the offering made the fire. By the red hickories are meant the strings of hickory bark which the bird hunter twists about his waist for a belt. The dead birds are carried by inserting their heads under this belt. Red is, of course, symbolic of his success. "The mangled things" (unigwal[^u]['][n]g[)i]) are the wounded birds. Kana[']t[)i] is here used to designate the fire, on account of its connection with the hunting ceremonies.

INAG[)E][']H[)I] AY[^A]STI[n]Y[)I].

Us[)i]nuli[']yu Selagw[^u][']ts[)i] Gigage['][)i] gets[^u]['][n]neliga ts[^u]dand[^a]gi[']h[)i] aye`li[']yu, us[)i]nuli[']yu. Y[^u]!

_Translation._

TO SHOOT DWELLERS IN THE WILDERNESS.

Instantly the Red Selagw[^u][']ts[)i] strike you in the very center of your soul--instantly. Y[^u]!

_Explanation._

This short formula, obtained from [^A]`wani[']ta, is recited by the hunter while taking aim. The bowstring is let go--or, rather, the trigger is pulled--at the final _Y[^u]!_ He was unable to explain the meaning of the word selagw[^u][']ts[)i] further than that it referred to the bullet. Later investigation, however, revealed the fact that this is the Cherokee name of a reed of the genus Erianthus, and the inference follows that the stalk of the plant was formerly used for arrow shafts. Red implies that the arrow is always successful in reaching the mark aimed at, and in this instance may refer also to its being bloody when withdrawn from the body of the animal. Inag[)e][']h[)i], "dwellers in the wilderness," is the generic term for game, including birds, but A`wani[']ta has another formula intended especially for deer.

(Y[^A][']NA T[)I][']KAN[^A]GI[']TA.)

He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. Tsistuyi['] nehandu[']yan[^u], Tsistuyi['] nehandu[']yan[^u]--Yoho[']+! He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. Kuw[^a]hi['] nehandu[']yan[^u]['], Kuw[^a]hi['] nehandu[']yan[^u]--Yoho[']+! He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. Uy[^a]`ye['] nehandu[']yan[^u]['], Uya[']ye['] nehahdu[']yan[^u][']--Yoho[']+! He+! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. G[^a]tekw[^a]['](h[)i]) nehandu[']yan[^u]['], G[^a]tekw[^a]['](h[)i]) nehandu[']yan[^u][']--Yoho[']+! [^U]l[)e]-`n[^u]['] as[)e]h[)i]['] tadeya[']statak[^u]h[)i]['] g[^u]['][n]nage ast[^u][']ts[)i]k[)i]['].

_Translation._

BEAR SONG.

He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. In Rabbit Place you were conceived (repeat)--Yoho[']+! He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. In Mulberry Place you were conceived (repeat)--Yoho[']+! He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. In Uy[^a][']`y[)e] you were conceived (repeat)--Yoho[']+! He! Hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a]['], hayuya[']haniw[)a][']. In the Great Swamp (?) you were conceived (repeat)--Yoho[']+! And now surely we and the good black things, the best of all, shall see each other.

_Explanation._

This song, obtained from A`y[^u]['][n]in[)i] in connection with the story of the Origin of the Bear, as already mentioned, is sung by the bear hunter, in order to attract the bears, while on his way from the camp to the place where he expects to hunt during the day. It is one of those taught the Cherokees by the Ani-Ts[^a][']kah[)i] before they lost their human shape and were transformed into bears. The melody is simple and plaintive.

The song consists of four verses followed by a short recitation. Each verse begins with a loud prolonged _He+!_ and ends with _Yoho[']+!_ uttered in the same manner. Hayuya[']haniw[)a]['] has no meaning. Tsistu[']y[)i], Kuw[^a][']h[)i], Uy[^a][']`y[)e], and G[^a]te[']kw[^a]h[)i] are four mountains, in each of which the bears have a townhouse and hold a dance before going into their dens for the winter. The first three named are high peaks in the Smoky Mountains, on the Tennessee line, in the neighborhood of Clingman's Dome and Mount Guyot. The fourth is southeast of Franklin, North Carolina, toward the South Carolina line, and may be identical with Fodderstack Mountain. In Kuwahi dwells the great bear chief and doctor, in whose magic bath the wounded bears are restored to health. They are said to originate or be conceived in the mountains named, because these are their headquarters. The "good black things" referred to in the recitation are the bears.

HI[)A]['] ATS[^U]`TI[']Y[)I] TSUN[']TAN[^U].

Sg[)e]! N[^a][']gwa hitsat[^u]['][n]gani[']ga hitsiga[']tug[)i][']. Titsila[']wis[^u]['][n]h[)i] [u]w[^a]gi[']`l[)i] tege[']ts[^u]ts`g[^u][']`law[)i]st[)i][']. Tsuli[']stana[']l[^u] [^u]l[)e]['] wakt[^u][)i], agi[']st[)i] une[']ka its[^u]['][n]yatanil[^u]['][)i]stani[']ga. G[^u][n]watu[']hw[)i]t[^u]['] n[^u][n]n[^a][']h[)i] deg[^u]nd[^a]ltsi[']d[^a]he[']st[)i]. [u]W[^a][']his[^a][']nah[)i] tigiwatsi[']la. Tutseg[^u][']`lawist[)i][']tege[']st[)i]. [^U][n]tal[)i]['] deg[^u]['][n]watan[^u]h[)i], uhisa[']`t[)i] nige[']s[^u][n]na. Tsuwatsi[']la dad[^a]l`tsi[']ga. A`y[^u] A`y[^u]['][n]in[)i] tigwad[^a][']ita. Y[^u]!

_Translation._

THIS IS FOR CATCHING LARGE FISH.

Listen! Now you settlements have drawn near to hearken. Where you have gathered in the foam you are moving about as one. You Blue Cat and the others, I have come to offer you freely the white food. Let the paths from every direction recognize each other. Our spittle shall be in agreement. Let them (your and my spittle) be together as we go about. They (the fish) have become a prey and there shall be no loneliness. Your spittle has become agreeable. I am called Swimmer. Y[^u]!

_Explanation._

This formula, from A`y[^u][n]in[)i][']s' book, is for the purpose of catching large fish. According to his instructions, the fisherman must first chew a small piece of Yugwil[^u]['] (Venus' Flytrap--Dionaea muscipula) and spit it upon the bait and also upon the hook. Then, standing facing the stream, he recites the formula and puts the bait upon the hook. He will be able to pull out a fish at once, or if the fish are not about at the moment they will come in a very short time.

The Yugwil[^u]['] is put upon the bait from the idea that it will enable the hook to attract and hold the fish as the plant itself seizes and holds insects in its cup. The root is much prized by the Cherokees for this purpose, and those in the West, where the plant is not found, frequently send requests for it to their friends in Carolina.

The prayer is addressed directly to the fish, who are represented as living in settlements. The same expression as has already been mentioned is sometimes used by the doctors in speaking of the _tsg[^a][']ya_ or worms which are supposed to cause sickness by getting under the skin of the patient. The Blue Cat (_Amiurus, genus_) is addressed as the principal fish and the bait is spoken of as the "white food," an expression used also of the viands prepared at the feast of the green corn dance, to indicate their wholesome character. "Let the paths from every direction recognize each other," means let the fishes, which are supposed to have regular trails through the water, assemble together at the place where the speaker takes his station, as friends recognizing each other at a distance approach to greet each other, [u]W[^a]his[^a][']nah[)i] tigiwatsi[']la, rendered "our spittle shall be in agreement," is a peculiar archaic expression that can not be literally translated. It implies that there shall be such close sympathy between the fisher and the fish that their spittle shall be as the spittle of one individual. As before stated, the spittle is believed to exert an important influence upon the whole physical and mental being. The expression "your spittle has become agreeable" is explained by A`y[^u][n]in[)i] as an assertion or wish that the fish may prove palatable, while the words rendered "there shall be no loneliness" imply that there shall be an abundant catch.

LOVE.

(Y[^U][n]W[)E][']H[)I] UG[^U]['][n]WA`L[)I] I.)

Ku! Sg[)e]! _Alahi[']y[)i]_ ts[^u]l`d[^a][']hist[)i], Hig[)e][']`ya ts[^u]l`di[']y[)i], hat[^u]['][n]gani[']ga. _Elahi[']y[)i]_ iy[^u]['][n]ta dits[^u]l`da[']hist[)i], Hig[)e][']`ya Ts[^u]ne[']ga. Tsisa[']`t[)i] nige[']s[^u][n]na. Ts[^a]duhi[']y[)i]. N[^a][']gwa-sk[)i]n['][)i] us[)i]nuli[']yu h[^u][n]skwane[']`l[^u][n]g[^u]['] tsisga[']ya agine[']ga. Agisa[']`t[)i] nige[']s[^u][n]na. N[^a][']gwa n[^u]['][n]n[^a], une[']ga h[^u][n]skwan[^u][n]neli[']ga. Uhisa[']`t[)i] nige[']s[^u][n]na. N[^a][']gwa skwade[']tastani[']ga. Sa`ka[']ni u[']tat[)i] nige[']s[^u][n]na. N[^u][n]n[^a] une[']ga skiksa[']`[^u][n]taneli[']ga. Elaye[']`l[)i] iy[^u]['][n]ta skwalewist[)a][']`tani[']ga E[']lat[)i] ges[^u]['][n] ts[)i]tage[']st[)i]. Agisa[']`t[)i] nige[']s[^u][n]na. Agw[^a][']duhi[']yu. K[^u]lts[^a][']te une[']ga skiga[']`tani[']ga. Uhisa[']`t[)i] nige[']s[^u][n]na, g[^u][n]kwats[^a]ti[']tege[']st[)i]. Tsi-sa`ka[']ni agw[)a][']tat[)i] nige[']s[^u][n]na. Us[)i]nuli[']yu h[^u][n]skwane[']`l[^u][n]g[^u]['].

Ha-n[^a][']gw[^u]l[)e] _Elahi[']y[)i]_ iy[^u]['][n]t[)a] d[^u]hiyane[']`l[^u][n]g[^u]['] a`g[)e][']`ya sa`ka[']ni. N[^a][']gwa n[^u][n]n[^a][']h[)i] sa`ka[']ni h[^u][n]tane[']`laneli[']ga. Uhisa[']`t[)i]-gw[^u] u[']dan[^u] dudusa[']g[)i] tanela[']s[)i]. N[^u][n]n[^a][']h[)i] sa`ka[']ni tade[']t[^a]stani[']ga. N[^a]gw[^u]l[)e]['] h[^u][n]hiyats[^a]['][^u][n]taniga. E[']lat[)i] ges[^u]['][n] t[^u][']l`taniga. Dedu[']lask[^u]['][n]-gw[^u] ig[^u]['][n]wa`law[)i][']st[)i] uhi[']sa`ti[']y[)i] widaye[']la`ni[']ga. Dedulask[^u]['][n]-gw[^u] ig[^u]['][n]wa`law[)i][']st[)i] uhi[']sa`ti[']y[)i] nit[^u]['][n]neli[']ga.

Ha-s[^a]gwahi[']yu itsilasta[']lag[)i] + + uw[)a][']sahi[']yu, etsane[']`laneli[']ga. Agisa[']`t[)i] nige[']s[^u][n]na. Agw[^a][']duh[)i]. A[']y[^u] agwadant[^a][']g[)i] aye`li[']yu d'ka[']`lani[']l[)i] duda[']nt[^a], uktah[^u]['][n]st[)i] nige[']s[^u][n]na. Y[^u]['][n]w[)i] tsu[']tsat[^u][n] widudante[']`t[)i] nige[']s[^u][n]na, nit[^u]['][n]neli[']ga. S[^a][']gwah[)i] itsilasta[']lag[)i], etsane[']`laneli[']ga k[^u]lkw[^a][']gi-nas[)i]['] ig[^u]lst[^u][']`l[)i] gegane[']`lan[^u]['][n].

Anisga[']ya anewadi[']s[^u][n] unihisa`ti[']y[)i]. Tsu[']nada[']neilti[']y[)i]. D[)i][']la-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawi[']sdideg[^u][']. Ay[^a][']ise[']ta-gw[^u] u[']dan[^u]. Tsunada[']neilti[']y[)i]. Utse[']tsti-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawis[']dideg[^u][']. Tsunada[']neilti[']y[)i]. Ka[']ga-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`awisdideg[^u][']. Tsunada[']neilti[']y[)i]. Da[']l`ka-gw[^u] deg[^u]['][n]w[)a]natseg[^u][']`lawisdideg[^u]['].

K[^u]lkw[^a][']g[)i] ig[^u]lsta[']lag[)i] unihisa`ti[']yu. Ige[']ski-gw[^u] nige[']s[^u][n]na. Ay[^a][']ise[']ta-gw[^u] u[']dan[^u] deg[^u]['][n]w[)a]nats[^u]n`ti-deg[^u][']. K'si-gw[^u] deg[^u]['][n]w[)a]nats[^u]n`ti-deg[^u][']. A[']yag[^a]g[^u]['] tsisga[']ya agine[']ga [^u][n]gwane[']`lan[^u][']h[)i] + + N[^u][n]d[^a]g[^u]['][n]y[)i] iti[']tsa ditsid[^a][']ga. Agisa[']`t[)i] nige[']s[^u][n]na. Agw[^a]duhi[']yu. Tsi-sa`ka[']n[)i] agw[)a][']tat[)i] nige[']s[^u][n]na. K[^u]lts[^a][']te une[']ga [^u][n]ni[']tag[^a]g[^u]['] g[^u]kwats[^a][']nti-deg[^u][']. Agis[)a][']`t[)i] nige[']s[^u][n]na. A[']y[^u] agwadant[^a][']g[)i] aye`li[']yu g[^u]lasi[']ga ts[^u]da[']nt[^a], uktah[^u]['][n]st[)i] nige[']s[^u][n]na. A[']y[^u] ts[)i][']g[)i] ts[^u]da[']nta 0 0. Sg[)e]!

_Translation._

CONCERNING LIVING HUMANITY (LOVE).

K[^u]! Listen! In Alahi[']y[)i] you repose, O Terrible Woman, O you have drawn near to hearken. There in Elahiy[)i] you are at rest, O White Woman. No one is ever lonely when with you. You are most beautiful. Instantly and at once you have rendered me a white man. No one is ever lonely when with me. Now you have made the path white for me. It shall never be dreary. Now you have put me into it. It shall never become blue. You have brought down to me from above the white road. There in mid-earth (mid-surface) you have placed me. I shall stand erect upon the earth. No one is ever lonely when with me. I am very handsome. You have put me into the white house. I shall be in it as it moves about and no one with me shall ever be lonely. Verily, I shall never become blue. Instantly you have caused it to be so with me.

And now there in Elahiy[)i] you have rendered the woman blue. Now you have made the path blue for her. Let her be completely veiled in loneliness. Put her into the blue road. And now bring her down. Place her standing upon the earth. Where her feet are now and wherever she may go, let loneliness leave its mark upon her. Let her be marked out for loneliness where she stands.

Ha! I belong to the (Wolf) ( + + ) clan, that one alone which was allotted into for you. No one is ever lonely with me. I am handsome. Let her put her soul the very center of my soul, never to turn away. Grant that in the midst of men she shall never think of them. I belong to the one clan alone which was allotted for you when the seven clans were established.

Where (other) men live it is lonely. They are very loathsome. The common polecat has made them so like himself that they are fit only for his company. They have became mere refuse. They are very loathsome. The common opossum has made them so like himself that they are fit only to be with him. They are very loathsome. Even the crow has made them so like himself that they are fit only for his company. They are very loathsome. The miserable rain-crow has made them so like himself that they are fit only to be with him.

The seven clans all alike make one feel very lonely in their company. They are not even good looking. They go about clothed with mere refuse. They even go about covered with dung. But I--I was ordained to be a white man. I stand with my face toward the Sun Land. No one is ever lonely with me. I am very handsome. I shall certainly never become blue. I am covered by the everlasting white house wherever I go. No one is ever lonely with me. Your soul has come into the very center of my soul, never to turn away. I--(Gatigwanasti,) (0 0)--I take your soul. Sg[)e]!

_Explanation._

This unique formula is from one of the loose manuscript sheets of Gatigwanasti, now dead, and belongs to the class known as Y[^u][n]w[)e][']h[)i] or love charms (literally, concerning "living humanity"), including all those referring in any way to the marital or sexual relation. No explanation accompanies the formula, which must therefore be interpreted from analogy. It appears to be recited by the lover himself--not by a hired shaman--perhaps while painting and adorning himself for the dance. (_See next two formulas._)

The formula contains several obscure expressions which require further investigation. Elahiy[)i] or Alahiy[)i], for it is written both ways in the manuscript, does not occur in any other formula met with thus far, and could not be explained by any of the shamans to whom it was submitted. The nominative form may be Elah[)i], perhaps from _ela_, "the earth," and it may be connected with Wa[']h[)i]l[)i], the formulistic name for the south. The spirit invoked is the White Woman, white being the color denoting the south.

Uhisa[']`t[)i], rendered here "lonely," is a very expressive word to a Cherokee and is of constant recurrence in the love formulas. It refers to that intangible something characteristic of certain persons which inevitably chills and depresses the spirits of all who may be so unfortunate as to come within its influence. Agisa[']`t[)i] nige[']s[^u][n]na, "I never render any one lonely," is an intensified equivalent for, "I am the best company in the world," and to tell a girl that a rival lover is uhisa[']`t[)i] is to hold out to her the sum of all dreary prospects should she cast in her lot with him.

The speaker, who evidently has an exalted opinion of himself, invokes the aid of the White Woman, who is most beautiful and is never uhisa[']`t[)i]. She at once responds by making him a white--that is, a happy--man, and placing him in the white road of happiness, which shall never become blue with grief or despondency. She then places him standing in the middle of the earth, that he may be seen and admired by the whole world, especially by the female portion. She finally puts him into the white house, where happiness abides forever. The verb implies that the house shelters him like a cloak and goes about with him wherever he may go.

There is something comical in the extreme self-complacency with which he asserts that he is very handsome and will never become blue and no one with him is ever lonely. As before stated, white signifies peace and happiness, while blue is the emblem of sorrow and disappointment.

Having thus rendered himself attractive to womankind, he turns his attention to the girl whom he particularly desires to win. He begins by filling her soul with a sense of desolation and loneliness. In the beautiful language of the formula, her path becomes blue and she is veiled in loneliness. He then asserts, and reiterates, that he is of the one only clan which was allotted for her when the seven clans were established.

He next pays his respects to his rivals and advances some very forcible arguments to show that she could never be happy with any of them. He says that they are all "lonesome" and utterly loathsome--the word implies that they are mutually loathsome--and that they are the veriest trash and refuse. He compares them to so many polecats, opossums, and crows, and finally likens them to the rain-crow (cuckoo; _Coccygus_), which is regarded with disfavor on account of its disagreeable note. He grows more bitter in his denunciations as he proceeds and finally disposes of the matter by saying that all the seven clans alike are uhisa[']`t[)i] and are covered with filth. Then follows another glowing panegyric of himself, closing with the beautiful expression, "your soul has come into the very center of mine, never to turn away," which reminds one forcibly of the sentiment in the German love song, "Du liegst mir im Herzen." The final expression, "I take your soul," implies that the formula has now accomplished its purpose in fixing her thoughts upon himself.

When successful, a ceremony of this kind has the effect of rendering the victim so "blue" or lovesick that her life is in danger until another formula is repeated to make her soul "white" or happy again. Where the name of the individual or clan is mentioned in these formulas the blank is indicated in the manuscript by crosses + + or ciphers 0 0 or by the word iyu[']st[)i], "like."

H[)I]['][)A] [)A]MA[']Y[)I] [)A][']TAWASTI[']Y[)I] KAN[^A][']HEH[^U].

Sg[)e]! Ha-n[^a][']gwa us[)i]nuli[']yu hat[^u]['][n]gani[']ga _Hig[)e][']`yagu[']ga_, ts[^u]watsi[']la gi[']gage tsiye[']la sk[)i]na[']d[^u]`lani[']ga. 0 0 digwad[^a][']ita. Sa`ka[']n[)i] t[^u]gwad[^u]ne[']l[^u]h[)i]. Atsan[^u]['][n]g[)i] gi[']gage skw[^a]s[^u][']hisa`tani[']ga. + + k[^u]lst[)a][']lag[)i] + sa`ka[']n[)i] nu[']tatan[^u]['][n]ta. Ditu[']n[^u][n]n[^a][']g[)i] dagw[^u][']lask[^u]['][n]-gw[^u] deganu[']y'tasi[']ga. Gal[^a][']n[^u][n]tse[']ta-gw[^u] dagwad[^u]ne[']lidise[']st[)i]. Sg[)e]!

_Translation._

THIS TELLS ABOUT GOING INTO THE WATER.

Listen! O, now instantly, you have drawn near to hearken, O Ag[)e][']`yagu[']ga. You have come to put your red spittle upon my body. My name is (Gatigwanasti.) The blue had affected me. You have come and clothed me with a red dress. She is of the (Deer) clan. She has become blue. You have directed her paths straight to where I have my feet, and I shall feel exultant. Listen!

_Explanation._