Seventh Annual Report Part 76

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 Didnleski (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 Gnwanigistai (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 gaktnta 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 Snki (The Mink) in charge of the patient and were told that he had just that morning begun a four days gaktnta 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 gaktnta 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 gaktnta 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 s.h.i.+rt 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 wis.h.i.+ng 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 makes.h.i.+ft 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.

SHAMANS AND WHITE PHYSICIANS.

Of late years, especially since the establishment of schools among them, the Cherokees are gradually beginning to lose confidence in the abilities of their own doctors and are becoming more disposed to accept treatment from white physicians. The shamans are naturally jealous of this infringement upon their authority and endeavor to prevent the spread of the heresy by a.s.serting the convenient doctrine that the white mans medicine is inevitably fatal to an Indian unless eradicated from the system by a continuous course of treatment for four years under the hands of a skillful shaman. The officers of the training school established by the Government a few years ago met with considerable difficulty on this account for some time, as the parents insisted on removing the children at the first appearance of illness in order that they might be treated by the shamans, until convinced by experience that the children received better attention at the school than could possibly be had in their own homes. In one instance, where a woman was attacked by a pulmonary complaint akin to consumption, her husband, a man of rather more than the usual amount of intelligence, was persuaded to call in the services of a competent white physician, who diagnosed the case and left a prescription. On a second visit, a few days later, he found that the family, dreading the consequences of this departure from old customs, had employed a shaman, who a.s.serted that the trouble was caused by a sharpened stick which some enemy had caused to be imbedded in the womans side. He accordingly began a series of conjurations for the removal of the stick, while the white physician and his medicine were disregarded, and in due time the woman died. Two children soon followed her to the grave, from the contagion or the inherited seeds of the same disease, but here also the sharpened sticks were held responsible, and, notwithstanding the three deaths under such treatment, the husband and father, who was at one time a preacher, still has faith in the a.s.sertions of the shaman. The appointment of a competent physician to look after the health of the Indians would go far to eradicate these false ideas and prevent much sickness and suffering; but, as the Government has made no such provision, the Indians, both on and off the reservation, excepting the children in the home school, are entirely without medical care.

MEDICINE DANCES.

The Cherokees have a dance known as the Medicine Dance, which is generally performed in connection with other dances when a number of people a.s.semble for a night of enjoyment. It possesses no features of special interest and differs in no essential respect from a dozen other of the lesser dances. Besides this, however, there was another, known as the Medicine Boiling Dance, which, for importance and solemn ceremonial, was second only to the great Green Corn Dance. It has now been discontinued on the reservation for about twenty years. It took place in the fall, probably preceding the Green Corn Dance, and continued four days. The princ.i.p.al ceremony in connection with it was the drinking of a strong decoction of various herbs, which acted as a violent emetic and purgative. The usual fasting and going to water accompanied the dancing and medicine-drinking.

DESCRIPTION OF SYMPTOMS.

It is exceedingly difficult to obtain from the doctors any accurate statement of the nature of a malady, owing to the fact that their description of the symptoms is always of the vaguest character, while in general the name given to the disease by the shaman expresses only his opinion as to the occult cause of the trouble. Thus they have definite names for rheumatism, toothache, boils, and a few other ailments of like positive character, but beyond this their description of symptoms generally resolves itself into a statement that the patient has bad dreams, looks black around the eyes, or feels tired, while the disease is a.s.signed such names as when they dream of snakes, when they dream of fish, when ghosts trouble them, when something is making something else eat them, or when the food is changed, i.e., when a witch causes it to sprout and grow in the body of the patient or transforms it into a lizard, frog, or sharpened stick.

THE PAY OF THE SHAMAN.

The consideration which the doctor receives for his services is called ugista?ti, a word of doubtful etymology, but probably derived from the verb tsigi, I take or I eat. In former times this was generally a deer-skin or a pair of moccasins, but is now a certain quant.i.ty of cloth, a garment, or a handkerchief. The shamans disclaim the idea that the ugist?ti is pay, in our sense of the word, but a.s.sert that it is one of the agencies in the removal and banishment of the disease spirit. Their explanation is somewhat obscure, but the cloth seems to be intended either as an offering to the disease spirit, as a ransom to procure the release of his intended victim, or as a covering to protect the hand of a shaman while engaged in pulling the disease from the body of the patient. The first theory, which includes also the idea of vicarious atonement, is common to many primitive peoples. Whichever may be the true explanation, the evil influence of the disease is believed to enter into the cloth, which must therefore be sold or given away by the doctor, as otherwise it will cause his death when the pile thus acc.u.mulating reaches the height of his head. No evil results seem to follow its transfer from the shaman to a third party. The doctor can not bestow anything thus received upon a member of his own family unless that individual gives him something in return. If the consideration thus received, however, be anything eatable, the doctor may partake along with the rest of the family. As a general rule the doctor makes no charge for his services, and the consideration is regarded as a free-will offering. This remark applies only to the medical practice, as the shaman always demands and receives a fixed remuneration for performing love charms, hunting ceremonials, and other conjurations of a miscellaneous character.

Moreover, whenever the beads are used the patient must furnish a certain quant.i.ty of new cloth upon which to place them, and at the close of the ceremony the doctor rolls up the cloth, beads and all, and takes them away with him. The cloth thus received by the doctor for working with the beads must not be used by him, but must be sold.

In one instance a doctor kept a handkerchief which he received for his services, but instead sold a better one of his own. Additional cloth is thus given each time the ceremony is repeated, each time a second four days course of treatment is begun, and as often as the doctor sees fit to change his method of procedure. Thus, when he begins to treat a sick man for a disease caused by rabbits, he expects to receive a certain ugista?ti; but, should he decide after a time that the terrapin or the red bird is responsible for the trouble, he adopts a different course of treatment, for which another ugista?ti is necessary. Should the sickness not yield readily to his efforts, it is because the disease animal requires a greater ugista?ti, and the quant.i.ty of cloth must be doubled, so that on the whole the doctrine is a very convenient one for the shaman. In many of the formulas explicit directions are given as to the pay which the shaman is to receive for performing the ceremony. In one of the Gatigwanasti formulas, after specifying the amount of cloth to be paid, the writer of it makes the additional proviso that it must be pretty good cloth, too, a.s.serting as a clincher that this is what the old folks said a long time ago.

The ugista?ti can not be paid by either one of a married couple to the other, and, as it is considered a necessary accompaniment of the application, it follows that a shaman can not treat his own wife in sickness, and vice versa. Neither can the husband or wife of the sick person send for the doctor, but the call must come from some one of the blood relatives of the patient. In one instance within the writers knowledge a woman complained that her husband was very sick and needed a doctors attention, but his relatives were taking no steps in the matter and it was not permissible for her to do so.

CEREMONIES FOR GATHERING PLANTS AND PREPARING MEDICINE.

There are a number of ceremonies and regulations observed in connection with the gathering of the herbs, roots, and barks, which can not be given in detail within the limits of this paper. In searching for his medicinal plants the shaman goes provided with a number of white and red beads, and approaches the plant from a certain direction, going round it from right to left one or four times, reciting certain prayers the while. He then pulls up the plant by the roots and drops one of the beads into the hole and covers it up with the loose earth. In one of the formulas for hunting ginseng the hunter addresses the mountain as the Great Man and a.s.sures it that he comes only to take a small piece of flesh (the ginseng) from its side, so that it seems probable that the bead is intended as a compensation to the earth for the plant thus torn from her bosom. In some cases the doctor must pa.s.s by the first three plants met until he comes to the fourth, which he takes and may then return for the others. The bark is always taken from the east side of the tree, and when the root or branch is used it must also be one which runs out toward the east, the reason given being that these have imbibed more medical potency from the rays of the sun.

When the roots, herbs, and barks which enter into the prescription have been thus gathered the doctor ties them up into a convenient package, which he takes to a running stream and casts into the water with appropriate prayers. Should the package float, as it generally does, he accepts the fact as an omen that his treatment will be successful. On the other hand, should it sink, he concludes that some part of the preceding ceremony has been improperly carried out and at once sets about procuring a new package, going over the whole performance from the beginning. Herb-gathering by moonlight, so important a feature in European folk medicine, seems to be no part of Cherokee ceremonial. There are fixed regulations in regard to the preparing of the decoction, the care of the medicine during the continuance of the treatment, and the disposal of what remains after the treatment is at an end. In the arrangement of details the shaman frequently employs the services of a lay a.s.sistant. In these degenerate days a number of upstart pretenders to the healing art have arisen in the tribe and endeavor to impose upon the ignorance of their fellows by posing as doctors, although knowing next to nothing of the prayers and ceremonies, without which there can be no virtue in the application. These impostors are sternly frowned down and regarded with the utmost contempt by the real professors, both men and women, who have been initiated into the sacred mysteries and proudly look upon themselves as conservators of the ancient ritual of the past.

THE CHEROKEE G.o.dS AND THEIR ABIDING PLACES.

After what has been said in elucidation of the theories involved in the medical formulas, the most important and numerous of the series, but little remains to be added in regard to the others, beyond what is contained in the explanation accompanying each one. A few points, however, may be briefly noted.

The religion of the Cherokees, like that of most of our North American tribes, is zootheism or animal wors.h.i.+p, with the survival of that earlier stage designated by Powell as hecastotheism, or the wors.h.i.+p of all things tangible, and the beginnings of a higher system in which the elements and the great powers of nature are deified. Their pantheon includes G.o.ds in the heaven above, on the earth beneath, and in the waters under the earth, but of these the animal G.o.ds const.i.tute by far the most numerous cla.s.s, although the elemental G.o.ds are more important. Among the animal G.o.ds insects and fishes occupy a subordinate place, while quadrupeds, birds, and reptiles are invoked almost constantly. The uktena (a mythic great horned serpent), the rattlesnake, and the terrapin, the various species of hawk, and the rabbit, the squirrel, and the dog are the princ.i.p.al animal G.o.ds. The importance of the G.o.d bears no relation to the size of the animal, and in fact the larger animals are but seldom invoked. The spider also occupies a prominent place in the love and life-destroying formulas, his duty being to entangle the soul of his victim in the meshes of his web or to pluck it from the body of the doomed man and drag it way to the black coffin in the Darkening Land.

Among what may be cla.s.sed as elemental G.o.ds the princ.i.p.al are fire, water, and the sun, all of which are addressed under figurative names. The sun is called Une?lanhi, the apportioner, just as our word moon means originally the measurer. Indians and Aryans alike, having noticed how these great luminaries divide and measure day and night, summer and winter, with never-varying regularity, have given to each a name which should indicate these characteristics, thus showing how the human mind constantly moves on along the same channels.

Missionaries have naturally, but incorrectly, a.s.sumed this apportioner of all things to be the suppositional Great Spirit of the Cherokees, and hence the word is used in the Bible translation as synonymous with G.o.d. In ordinary conversation and in the lesser myths the sun is called Nnt. The sun is invoked chiefly by the ball-player, while the hunter prays to the fire; but every important ceremony--whether connected with medicine, love, hunting, or the ball play--contains a prayer to the Long Person, the formulistic name for water, or, more strictly speaking, for the river. The wind, the storm, the cloud, and the frost are also invoked in different formulas.

But few inanimate G.o.ds are included in the category, the princ.i.p.al being the Stone, to which the shaman prays while endeavoring to find a lost article by means of a swinging pebble suspended by a string; the Flint, invoked when the shaman is about to scarify the patient with a flint arrow-head before rubbing on the medicine; and the Mountain, which is addressed in one or two of the formulas thus far translated.

Plant G.o.ds do not appear prominently, the chief one seeming to be the ginseng, addressed in the formulas as the Great Man or Little Man, although its proper Cherokee name signifies the Mountain Climber.

A number of personal deities are also invoked, the princ.i.p.al being the Red Man. He is one of the greatest of the G.o.ds, being repeatedly called upon in formulas of all kinds, and is hardly subordinate to the Fire, the Water, or the Sun. His ident.i.ty is as yet uncertain, but he seems to be intimately connected with the Thunder family. In a curious marginal note in one of the Gahuni formulas (page 350), it is stated that when the patient is a woman the doctor must pray to the Red Man, but when treating a man he must pray to the Red Woman, so that this personage seems to have dual s.e.x characteristics. Another G.o.d invoked in the hunting songs is Tsulkal, or Slanting Eyes (see Cherokee Myths), a giant hunter who lives in one of the great mountains of the Blue Ridge and owns all the game. Others are the Little Men, probably the two Thunder boys; the Little People, the fairies who live in the rock cliffs; and even the Detsata, a diminutive sprite who holds the place of our Puck. One unwritten formula, which could not be obtained correctly by dictation, was addressed to the Red-Headed Woman, whose hair hangs down to the ground.