Kitabı oku: «The Sacred Formulas of the Cherokees», sayfa 6

LANGUAGE OF THE FORMULAS

A few words remain to be said in regard to the language of the formulas. They are full of archaic and figurative expressions, many of which are unintelligible to the common people, and some of which even the shamans themselves are now unable to explain. These archaic forms, like the old words used by our poets, lend a peculiar beauty which can hardly be rendered in a translation. They frequently throw light on the dialectic evolution of the language, as many words found now only in the nearly extinct Lower Cherokee dialect occur in formulas which in other respects are written in the Middle or Upper dialect. The R sound, the chief distinguishing characteristic of the old Lower dialect, of course does not occur, as there are no means of indicating it in the Cherokee syllabary. Those who are accustomed to look to the Bible for all beauty in sacred expression will be surprised to find that these formulas abound in the loftiest nights of poetic imagery. This is especially true of the prayers used to win the love of a woman or to destroy the life of an enemy, in which we find such expressions as—"Now your soul fades away—your spirit shall grow less and dwindle away, never to reappear;" “Let her be completely veiled in loneliness—O Black Spider, may you hold her soul in your web, so that it may never get through the meshes;” and the final declaration of the lover, “Your soul has come into the very center of my soul, never to turn away.”

In the translation it has been found advisable to retain as technical terms a few words which could not well be rendered literally, such as ada´wĕhĭ and ugistā´‘tĭ. These words will be found explained in the proper place. Transliterations of the Cherokee text of the formulas are given, but it must be distinctly understood that the translations are intended only as free renderings of the spirit of the originals, exact translations with grammatic and glossarial notes being deferred until a more extended study of the language has been made, when it is hoped to present with more exactness of detail the whole body of the formulas, of which the specimens here given are but a small portion.

The facsimile formulas are copies from the manuscripts now in possession of the Bureau of Ethnology, and the portraits are from photographs taken by the author in the field.

SPECIMEN FORMULAS

NOTE ON THE ORTHOGRAPHY AND TRANSLATION

In the Cherokee text both d and g have a medial sound, approximating the sounds of t and k respectively. The other letters are pronounced in regular accordance with the alphabet of the Bureau of Ethnology. The language abounds in nasal and aspirate sounds, the most difficult of the latter being the aspirate ‘l, which to one familiar only with English sounds like tl.

A few words whose meaning could not be satisfactorily ascertained have been distinctively indicated in the Cherokee text by means of italics. In the translation the corresponding expression has been queried, or the space left entirely blank. On examining the text the student can not fail to be struck by the great number of verbs ending in iga. This is a peculiar form hardly ever used excepting in these formulas, where almost every paragraph contains one or more such verbs. It implies that the subject has just come and is now performing the action, and that he came for that purpose. In addition to this, many of these verbs may be either assertive or imperative (expressing entreaty), according to the accent. Thus hatû´ⁿgani´ga means “you have just come and are listening and it is for that purpose you came.” By slightly accenting the final syllable it becomes “come at once to listen.” It will thus be seen that the great majority of the formulas are declarative rather than petitional in form—laudatory rhapsodies instead of prayers, in the ordinary sense of the word.

MEDICINE

DIDÛⁿLĔ´SKĭ ADANÛⁿ´WÂTĭ KANÂHĔ´SKĭ

Sgĕ! Ha-Nûⁿdâgû´ⁿyĭ tsûl‘dâ´histĭ, Gi´‘lĭ Gigage´ĭ, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsan´ultĭ nige´sûⁿna. Ha-diskwûlti´yû tĭ´nanugagĭ´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ulsg´eta hûⁿhihyû´ⁿstani´ga. Ha-usdig´iyu-gwû ha-e´lawastû´ⁿ iytû´ⁿta dûhilâ´hĭstani´ga.

Sgĕ! Ha-Uhûⁿtsâ´yĭ tsûl‘dâ´histĭ Gi´‘lĭ Sa‘ka´nĭ, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sûⁿna. Diskwûlti´yû ti´nanugai´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ulsge´ta hûⁿhihyûⁿstani´ga. Ha-usdigi´yu-gwû ha-e´lawastû´ⁿ iyû´ta dûhitâ´hĭstani´ga.

Sgĕ! (Ha)-Usûhi´(-yĭ) tsûl‘dâ´histĭ, Gi‘l´ĭ Gûⁿnage´ĭ, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yû. Hida´wĕhi-gâgû´, gahu´sti tsanu´ltĭ nige´sû´ⁿna. Diskwûlti´yû tinanugagĭ´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ulsg´eta hûⁿhihyûⁿstani´ga. Ha-usdigi´yu-gwû ha-e´lawastû´ⁿ iyû´ⁿta dûhitâ´hĭstani´ga.

Sgĕ! Wa´hală´ tsûl‘dâ´histĭ, Gi´‘lĭ Tsûne´ga, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sûⁿna. Diskwûlti´yû ti´nanugagĭ´, ase´gwû nige´sûⁿna tsagista´‘tĭ adûⁿni´ga. Ha-ulsge´ta hûⁿhihyû´ⁿstani´ga. Ha-usdigi´yu-gwû e´lawastû´ⁿ iyû´ⁿta dûhitâ´hĭstani´ga.

Sgĕ! Wa´hală tsûl‘dâ´histĭ Tû´ksĭ Tsûne´ga, hanâ´gwa hatû´ⁿgani´ga usĭnuli´yu. Hida´wĕhi-gâgû´, gahu´stĭ tsanu´ltĭ nige´sûⁿna. Ha-kâ´lû gayûske´ta tsatûⁿ´neli´ga. Utsĭna´wa nu´tatănû´ⁿta.

(Degâsisisgû´ⁿĭ.)—Tûksĭ uhya´ska gûnsta‘tĭ´ na´skĭ igahi´ta gunstâ´ĭ hĭ´skĭ iyuntale´gĭ tsûntûngi´ya. Ûⁿskwû´ta kĭlû´ atsâ´tastĭ sâ´gwa iyûtsâ´tastĭ, nû´‘kĭ igû´ⁿkta‘tĭ, naski-gwû´ diûⁿlĕ´nĭskâhĭ´ igûⁿyi´yĭ tsale´nihû. Nû´‘kine ûⁿskwû´ta kĭlû´ nû´‘kĭ iyatsâ´tastĭ. Uhyaskâ´hi-‘nû ade´la degû‘la´ĭ tă´lĭ unine´ga-gwû´ nû´ⁿwâti-‘nû´ higûnehâ´ĭ uhyaskâ´hĭ usdi´a-gwû. Une´lagi-‘nû sâĭ´ agadâ´ĭ agadi´dĭ û´ⁿti-gwû´ yĭkĭ´ âsi´yu-gwû na´ski-‘nû aganûⁿli´eskâ´ĭ da´gûnstanehû´ⁿĭ ŭ‘taâ´ta. Hiă‘-nû´ nû´ⁿwâtĭ: Yâ´na-Unatsĕsdâ´gĭ tsana´sehâ´ĭ sâ´i-‘nû Kâ´ga-Asgû´ⁿtagĕ tsana´sehâ´ĭ, sâi-‘nû´ Egû´ⁿli-gwû, sâi-nû´ (U)wa´sgilĭ tsĭgĭ´ Egû´ⁿlĭ Usdi´a tsĭgĭ´, nûⁿyâ´hi-‘nû tsuyĕ‘dâ´ĭ Yâ´na-Utsĕsdâgĭ naskiyû´ tsĭgĭ´, usdi´-gwû tsĭgĭ´. Egû´ⁿlĭ (u)wa´sgilĭ tsĭgĭ´; sâ´ĭ Wâ´tige Unas(te´)tsa tsĭgĭ´, sâ´i-‘nû Û´ⁿage Tsunaste´tsa, Niga´ta unaste´tsa gesâ´ĭ.

Sunale´-gwû ale´ndĭ adanû´ⁿwâtĭ; tă´line e´ladĭ tsitkala´ĭ; tsâ´ine u´lsaladĭ´‘satû´; nû´‘kine igû´ ts´kalâ´ĭ. Yeli´gwû´ igesâ´ĭ. Nû´lstâiyanû´na gesâ´ĭ akanûⁿwi´skĭ, nasgwû´ nulstaiyanû´na.

Translation

FORMULA FOR TREATING THE CRIPPLER (RHEUMATISM)

Listen! Ha! In the Sun Land you repose, O Red Dog, O now you have swiftly drawn near to hearken. O great ada´wĕhĭ¹⁰, you never fail in anything. O, appear and draw near running, for your prey never escapes. You are now come to remove the intruder. Ha! You have settled a very small part of it far off there at the end of the earth.

Listen! Ha! In the Frigid Land you repose, O Blue Dog. O now you have swiftly drawn near to hearken, O great ada´wĕhĭ, you never fail in anything. O, appear and draw near running, for your prey never escapes. You are now come to remove the intruder. Ha! You have settled a very small part of it far off there at the end of the earth.

Listen! Ha! In the darkening land you repose, O Black Dog. O, now you have swiftly drawn near to hearken. O great ada´wĕhĭ, you never fail in anything. O, appear and draw near running, for your prey never escapes. You are now come to remove the intruder. Ha! You have settled a very small part of it far off there at the end of the earth.

Listen! On Wa´hală you repose. O White Dog. Oh, now you have swiftly drawn near to hearken. O great ada´wĕhĭ, you never fail in anything. Oh, appear and draw near running, for your prey never escapes. You are now come to remove the intruder. Ha! You have settled a very small part of it far off there at the end of the earth.

Listen! On Wa´hală, you repose, O White Terrapin. O, now you have swiftly drawn near to hearken. O great ada´wĕhĭ, you never fail in anything. Ha! It is for you to loosen its hold on the bone. Belief is accomplished.

(Prescription.)—Lay a terrapin shell upon (the spot) and keep it there while the five kinds (of spirits) listen. On finishing, then blow once. Repeat four times, beginning each time from the start. On finishing the fourth time, then blow four times. Have two white beads lying in the shell, together with a little of the medicine. Don’t interfere with it, but have a good deal boiling in another vessel—a bowl will do very well—and rub it on warm while treating by applying the hands. And this is the medicine: What is called Yâ´na-Utsĕ´sta ("bear’s bed," the Aspidium acrostichoides or Christmas fern); and the other is called Kâ´ga-Asgû´ⁿtagĭ ("crow’s shin," the Adianthum pedatum or Maidenhair fern); and the other is the common Egû´ⁿlĭ (another fern); and the other is the Little Soft (-leaved) Egû´ⁿlĭ (Osmunda Cinnamonea or cinnamon fern), which grows in the rocks and resembles Yâna-Utsĕ´sta and is a small and soft (-leaved) Egû´ⁿlĭ. Another has brown roots and another has black roots. The roots of all should be (used).

Begin doctoring early in the morning; let the second (application) be while the sun is still near the horizon; the third when it has risen to a considerable height (10 a.m.); the fourth when it is above at noon. This is sufficient. (The doctor) must not eat, and the patient also must be fasting.

Explanation

As this formula is taken from the manuscript of Gahuni, who died nearly thirty years ago, no definite statement of the theory of the disease, or its treatment, can be given, beyond what is contained in the formula itself, which, fortunately, is particularly explicit; most doctors contenting themselves with giving only the words of the prayer, without noting the ceremonies or even the medicine used. There are various theories as to the cause of each disease, the most common idea in regard to rheumatism being that it is caused by the spirits of the slain animals, generally the deer, thirsting for vengeance on the hunter, as has been already explained in the myth of the origin of disease and medicine.

The measuring-worm (Catharis) is also held to cause rheumatism, from the resemblance of its motions to those of a rheumatic patient, and the name of the worm wahhĭlĭ´ is frequently applied also to the disease.

There are formulas to propitiate the slain animals, but these are a part of the hunting code and can only be noticed here, although it may be mentioned in passing that the hunter, when about to return to the settlement, builds a fire in the path behind him, in order that the deer chief may not be able to follow him to his home.

The disease, figuratively called the intruder (ulsgéta), is regarded as a living being, and the verbs used in speaking of it show that it is considered to be long, like a snake or fish. It is brought by the deer chief and put into the body, generally the limbs, of the hunter, who at once begins to suffer intense pain. It can be driven out only by some more powerful animal spirit which is the natural enemy of the deer, usually the dog or the Wolf. These animal gods live up above beyond the seventh heaven and are the great prototypes of which the earthly animals are only diminutive copies. They are commonly located at the four cardinal points, each of which has a peculiar formulistic name and a special color which applies to everything in the same connection. Thus the east, north, west, and south are respectively the Sun Land, the Frigid Land, the Darkening Land, and Wă´hală´, while their respective mythologic colors are Red, Blue, Black, and White. Wáhală is said to be a mountain far to the south. The white or red spirits are generally invoked for peace, health, and other blessings, the red alone for the success of an undertaking, the blue spirits to defeat the schemes of an enemy or bring down troubles upon him, and the black to compass his death. The white and red spirits are regarded as the most powerful, and one of these two is generally called upon to accomplish the final result.

In this case the doctor first invokes the Red Dog in the Sun Land, calling him a great adáwehi, to whom nothing is impossible and who never fails to accomplish his purpose. He is addressed as if out of sight in the distance and is implored to appear running swiftly to the help of the sick man. Then the supplication changes to an assertion and the doctor declares that the Red Dog has already arrived to take the disease and has borne away a small portion of it to the uttermost ends of the earth. In the second, third, and fourth paragraphs the Blue Dog of the Frigid Land, the Black Dog of the Darkening Land, and the White Dog of Wáhală are successively invoked in the same terms and each bears away a portion of the disease and disposes of it in the same way. Finally, in the fifth paragraph, the White Terrapin of Wáhălă is invoked. He bears off the remainder of the disease and the doctor declares that relief is accomplished. The connection of the terrapin in this formula is not evident, beyond the fact that he is regarded as having great influence in disease, and in this case the beads and a portion of the medicine are kept in a terrapin shell placed upon the diseased part while the prayer is being recited.

The formulas generally consist of four paragraphs, corresponding to four steps in the medical ceremony. In this case there are five, the last being addressed to the terrapin instead of to a dog. The prayers are recited in an undertone hardly audible at the distance of a few feet, with the exception of the frequent ha, which seems to be used as an interjection to attract attention and is always uttered in a louder tone. The beads—which are here white, symbolic of relief—are of common use in connection with these formulas, and are held between the thumb and finger, placed upon a cloth on the ground, or, as in this case, put into a terrapin shell along with a small portion of the medicine. According to directions, the shell has no other part in the ceremony.

The blowing is also a regular part of the treatment, the doctor either holding the medicine in his mouth and blowing it upon the patient, or, as it seems to be the case here, applying the medicine by rubbing, and blowing his breath upon the spot afterwards. In some formulas the simple blowing of the breath constitutes the whole application. In this instance the doctor probably rubs the medicine upon the affected part while reciting the first paragraph in a whisper, after which he blows once upon the spot. The other paragraphs are recited in the same manner, blowing once after each. In this way the whole formula is repeated four times, with four blows at the end of the final repetition. The directions imply that the doctor blows only at the end of the whole formula, but this is not in accord with the regular mode of procedure and seems to be a mistake.

The medicine consists of a warm decoction of the roots of four varieties of fern, rubbed on with the hand. The awkward description of the species shows how limited is the Indian’s power of botanic classification. The application is repeated four times during the same morning, beginning just at daybreak and ending at noon. Four is the sacred number running through every detail of these formulas, there being commonly four spirits invoked in four paragraphs, four blowings with four final blows, four herbs in the decoction, four applications, and frequently four days’ gaktuⁿ´ta or tabu. In this case no tabu is specified beyond the fact that both doctor and patient must be fasting. The tabu generally extends to salt or lye, hot food and women, while in rheumatism some doctors forbid the patient to eat the foot or leg of any animal, the reason given being that the limbs are generally the seat of the disease. For a similar reason the patient is also forbidden to eat or even to touch a squirrel, a buffalo, a cat, or any animal which “humps” itself. In the same way a scrofulous patient must not eat turkey, as that bird seems to have a scrofulous eruption on its head, while ball players must abstain from eating frogs, because the bones of that animal are brittle and easily broken.

HIĂ‘-NÛ´ NASGWÛ´ DIDÛⁿLĔ´SKĬ ADĂNÛ´ⁿWÂTĬ

 
Asga´ya yûkanû´nwĭ
Agĕ´‘ya Giagage´ĭ atătĭ´;
agĕ´‘ya-nû yûkanû´nwĭ
Asga´ya Gigage´ĭ atătĭ´.
 

Yû! Higĕ´‘ya Gigage´ĭ tsûdante´lûhĭ gese´ĭ. Ulsge´ta hi´tsanu´y’tani´leĭ´. Ha-Nûndâgû´nyĭ nûnta´tsûdălenû´hĭ gese´ĭ. Gasgilâ´ gigage´ĭ tsusdi´ga tetsadĭ´ilĕ´ detsala´siditĕ-gĕ´ĭ. Hanâ´gwa usĭnuli´yu detsaldisi´yûĭ.

Utsĭ(nă´)wa nu´tatanû´ⁿta. Usû´hita nutanû´na. Utsĭnă´wa-gwû nigûⁿtisge´stĭ.

(Degâ´sisisgû´ⁿĭ)—Hiă-gwû´ nigaû´ kanâhe´ta. Nû´‘kiba nagû´nkw’tisga´ dagû´ⁿstiskû´ĭ. Sâ´gwa nûⁿskwû´ta gûnstû´ⁿĭ agûnstagi´s-kâĭ hûⁿtsatasgâ´ĭ nû´‘kine-‘nû ûⁿskwû´ta nû´‘kĭ nûⁿtsâtasgâ´ĭ. Hiă-‘nû´ nû´ⁿwâtĭ: Egû´ⁿlĭ, Yâ´na-‘nû Utsĕsdâ´gĭ, (U)wa´sgilĭ tsĭgĭ´ Egû´ⁿlĭ, tă´lĭ tsinu´dalĕ´ha, Kâ´ga-‘nû Asgû´ⁿtagĕ tsiûⁿnâ´sehâ´ĭ, Da´yĭ-‘nû Uwâ´yĭ tsiûⁿnâ´sehâ´ĭ. Su´talĭ iyutale´gĭ unaste´tsa agâ´tĭ, uga´nawû‘nû´ dagûnsta´‘tisgâ´ĭ nû´ⁿwâtĭ asûⁿga‘la´ĭ. Usû´hĭ adanû´ⁿwâtĭ, nu´‘kĭ tsusû´hita dulsi´nisû´ⁿ adanû´ⁿwâti. Ă‘nawa´gi-‘nû dilasula´gĭ gesû´ⁿĭ ûlĕ´ tsĭkani´kaga´ĭ gûw’sdi´-gwû utsawa´ta ă‘nawa´-gwû-nû´.

Hiă-nû´ gaktû´ⁿta gûlkwâ´gĭ tsusû´hita. Gû´ⁿwădana´datlahistĭ´ nige´sûⁿna—Salâ´lĭ, gi´‘li-‘nû, wĕ´sa-‘nû, ă´tatsû-nû´, a´mă-‘nû´, anigĕ´‘ya-nû. Uda‘lĭ´ ya´kanûⁿwi´ya nû´‘kiha tsusû´hita unădană´lâtsi´-tastĭ nige´sûⁿna. Gasgilâ´gi-‘nû uwă´suⁿ-gwû´ u´skĭladi´stĭ uwă´sû nû´‘kĭ tsusû´hită´. Disâ´i-‘nû dega´sgilâ û´ⁿtsa nû‘nă´ uwa´‘tĭ yigesûĭ nû´‘kĭ tsusû´hita.

Translation

AND THIS ALSO IS FOR TREATING THE CRIPPLER

Yû! O Red Woman, you have caused it. You have put the intruder under him. Ha! now you have come from the Sun Land. You have brought the small red seats, with your feet resting upon them. Ha! now they have swiftly moved away from you. Relief is accomplished. Let it not be for one night alone. Let the relief come at once.

(Prescription)—(corner note at top.) If treating a man one must say Red Woman, and if treating a woman one must say Red Man.

This is just all of the prayer. Repeat it four times while laying on the hands. After saying it over once, with the hands on (the body of the patient), take off the hands and blow once, and at the fourth repetition blow four times. And this is the medicine. Egû´ⁿlĭ (a species of fern). Yâ´-na-Utsĕ´sta ("bear’s bed," the Aspidium acrostichoides or Christmas fern), two varieties of the soft-(leaved) Egû´ⁿlĭ (one, the small variety, is the Cinnamon fern, Osmunda cinnamonea), and what is called Kâ´ga Asgû´ⁿtagĕ ("crow’s shin," the Adiantum pedatum or Maidenhair fern) and what is called Da´yĭ-Uwâ´yĭ ("beaver’s paw"—not identified). Boil the roots of the six varieties together and apply the hands warm with the medicine upon them. Doctor in the evening. Doctor four consecutive nights. (The pay) is cloth and moccasins; or, if one does not have them, just a little dressed deerskin and some cloth.

And this is the tabu for seven nights. One must not touch a squirrel, a dog, a cat, the mountain trout, or women. If one is treating a married man they (sic) must not touch his wife for four nights. And he must sit on a seat by himself for four nights, and must not sit on the other seats for four nights.

Explanation

The treatment and medicine in this formula are nearly the same as in that just given, which is also for rheumatism, both being written by Gahuni. The prayer differs in several respects from any other obtained, but as the doctor has been dead for years it is impossible to give a full explanation of all the points. This is probably the only formula in the collection in which the spirit invoked is the “Red Woman,” but, as explained in the corner note at the top, this is only the form used instead of “Red Man,” when the patient is a man. The Red Man, who is considered perhaps the most powerful god in the Cherokee pantheon, is in some way connected with the thunder, and is invoked in a large number of formulas. The change in the formula, according to the sex of the patient, brings to mind a belief in Irish folk medicine, that in applying certain remedies the doctor and patient must be of opposite sexes. The Red Man lives in the east, in accordance with the regular mythologic color theory, as already explained. The seats also are red, and the form of the verb indicates that the Red Woman is either standing upon them (plural) or sitting with her feet resting upon the rounds. These seats or chairs are frequently mentioned in the formulas, and always correspond in color with the spirit invoked. It is not clear why the Red Woman is held responsible for the disease, which is generally attributed to the revengeful efforts of the game, as already explained. In agreement with the regular form, the disease is said to be put under (not into) the patient. The assertion that the chairs “have swiftly moved away” would seem from analogy to mean that the disease has been placed upon the seats and thus borne away. The verb implies that the seats move by their own volition. Immediately afterward it is declared that relief is accomplished. The expression “usû´hita nutanû´na” occurs frequently in these formulas, and may mean either “let it not be for one night alone,” or “let it not stay a single night,” according to the context.

The directions specify not only the medicine and the treatment, but also the doctor’s fee. From the form of the verb the tabu, except as regards the seat to be used by the sick person, seems to apply to both doctor and patient. It is not evident why the mountain trout is prohibited, but the dog, squirrel, and cat are tabued, as already explained, from the fact that these animals frequently assume positions resembling the cramped attitude common to persons afflicted by rheumatism. The cat is considered especially uncanny, as coming from the whites. Seven, as well as four, is a sacred number with the tribe, being also the number of their gentes. It will be noted that time is counted by nights instead of by days.