Kitabı oku: «The Sacred Formulas of the Cherokees», sayfa 7
HI´ I´NATÛ YUNISKÛ´LTSA ADANÛ´NWÂTĬ
1. Dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa (song).
Sgĕ! Ha-Walâ´sĭ-gwû tsûnlû´ntani´ga.
2. Dayuha, dayuha, dayuha, dayuha dayuha (song).
Sgĕ! Ha-Usugĭ-gwû tsûn-lûn´-tani´ga.
(Degâ´sisisgû´nĭ).—Kanâgi´ta nâyâ´ga hiă´ dilentisg´ûnĭ. Tă´lĭ igû´nkw’ta‘tĭ, ûlĕ´ talinĕ´ tsutanû´nna nasgwû´ tâ´lĭ igû´nkw’ta‘tĭ´. Tsâ´la aganû´nlieskâĭ´ tsâ´la yikani´gûngû´âĭ´ watsi´la-gwû ganûnli´yĕtĭ uniskûl‘tsû´nĭ. Nû´‘kĭ nagade´stisgâĭ´ aganûnli´esgûnĭ. Akskû´nĭ gadest´a‘tĭ, nûû‘kĭ nagade´ sta hûntsatasgâ´ĭ. Hiă-‘nû´ i´natû akti´sĭ udestâ´ĭ yigû´n‘ka, naski-‘nû´ tsagadû´lăgisgâ´ĭ iyu´stĭ gatgû´nĭ.
Translation
THIS IS TO TREAT THEM IF THEY ARE BITTEN BY A SNAKE
1. Dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa.
Listen! Ha! It is only a common frog which has passed by and put it (the intruder) into you.
2. Dayuha, dayuha, dayuha, dayuha, dayuha.
Listen! Ha! It is only an Usu´‘gĭ which has passed by and put it into you.
(Prescription.)—Now this at the beginning is a song. One should say it twice and also say the second line twice. Rub tobacco (juice) on the bite for some time, or if there be no tobacco just rub on saliva once. In rubbing it on, one must go around four times. Go around toward the left and blow four times in a circle. This is because in lying down the snake always coils to the right and this is just the same (lit. “means like”) as uncoiling it.
Explanation
This is also from the manuscript book of Gahuni, deceased, so that no explanation could be obtained from the writer. The formula consists of a song of two verses, each followed by a short recitation. The whole is repeated, according to the directions, so as to make four verses or songs; four, as already stated, being the sacred number running through most of these formulas. Four blowings and four circuits in the rubbing are also specified. The words used in the songs are sometimes composed of unmeaning syllables, but in this case dûnuwa and dayuha seem to have a meaning, although neither the interpreter nor the shaman consulted could explain them, which may be because the words have become altered in the song, as frequently happens. Dûnu´wa appears to be an old verb, meaning “it has penetrated,” probably referring to the tooth of the reptile. These medicine songs are always sung in a low plaintive tone, somewhat resembling a lullaby. Usu´‘gĭ also is without explanation, but is probably the name of some small reptile or batrachian.
As in this case the cause of the trouble is evident, the Indians have no theory to account for it. It may be remarked, however, that when one dreams of being bitten, the same treatment and ceremonies must be used as for the actual bite; otherwise, although perhaps years afterward, a similar inflammation will appear on the spot indicated in the dream, and will be followed by the same fatal consequences. The rattlesnake is regarded as a supernatural being or ada´wehi, whose favor must be propitiated, and great pains are taken not to offend him. In consonance with this idea it is never said among the people that a person has been bitten by a snake, but that he has been “scratched by a brier.” In the same way, when an eagle has been shot for a ceremonial dance, it is announced that “a snowbird has been killed,” the purpose being to deceive the rattlesnake or eagle spirits which might be listening.
The assertion that it is “only a common frog” or “only an Usu´‘gĭ” brings out another characteristic idea of these formulas. Whenever the ailment is of a serious character, or, according to the Indian theory, whenever it is due to the influence of some powerful disease spirit the doctor always endeavors to throw contempt upon the intruder, and convince it of his own superior power by asserting the sickness to be the work of some inferior being, just as a white physician might encourage a patient far gone with consumption by telling him that the illness was only a slight cold. Sometimes there is a regular scale of depreciation, the doctor first ascribing the disease to a rabbit or groundhog or some other weak animal, then in succeeding paragraphs mentioning other still less important animals and finally declaring it to be the work of a mouse, a small fish, or some other insignificant creature. In this instance an ailment caused by the rattlesnake, the most dreaded of the animal spirits, is ascribed to a frog, one of the least importance.
In applying the remedy the song is probably sung while rubbing the tobacco juice around the wound. Then the short recitation is repeated and the doctor blows four times in a circle about the spot. The whole ceremony is repeated four times. The curious directions for uncoiling the snake have parallels in European folk medicine.
GÛnWĂNI´GIST´Ĭ ADANU´nWÂTĬ
Sgĕ! Ha-tsida´wĕiyu, gahus´tĭ aginúl‘tĭ nige´sûnna. Gûngwădag´anad‘diyû´ tsida´wĕi´yu. Ha-Wăhuhu´-gwû hitagu´sgastanĕ‘hĕĭ. Ha-nâ´gwa hŭ‘kikahûnû´ ha-dusŭ´‘gahĭ digesû´nĭ, iyû´nta wûn‘kidâ´hĭstani´ga.
Sgĕ! Ha-tsida´wĕi´yu, gahu´stĭ aginu´l‘tĭ nige´sûnna. Gûngwădaga´nad’diyû´ tsida´wĕi´yu. Ha-Uguku´-gwû hitagu´sgastanĕ´heĭ´ udâhi´yu tag´u´sgastanĕ´hĕĭ´. Ha-na´gwadi´na hûnkikahûnnû´. Ha-nânâ´hĭ digesŭ´nĭ iyû´nta wûn‘kidâ´hĭstani´ga.
Sgĕ! Ha-tsida´wĕi´yu, gahu´stĭ aginu´l‘tĭ nige´sûnna. Gûngwădaga´nad’diyû´ tsida´wĕi´yu. Ha-Tsistu-gwû hitagu´sgastanĕ´he´ĭudâhi´yu tag´usgastanĕ´hĕĭ´. Ha-nâ´gwadi´na hû´nkikahû´nnû. Ha-sunûnda´sĭ iyû´nta kane´skawâ´dihĭ digesû´nĭ, wûn‘kidâ´hĭstani´ga.
Sgĕ! Ha-tsida´wĕi´yu, gahu´stĭ aginu´l‘tĭ nige´sûnna. Gûngwădaga´nad’di´yû tsida´wĕi´yu. Ha-De´tsata´-gwû (hi)tagu´sgastanĕ´hĕĭ udâhi´yu tagu´sgastanĕ´hĕĭ. Ha-nâ´gwadi´na hûnkikahû´na. Ha-udâ´tale´ta digesû´nĭ, iyû´nta wûn‘kidâ´hĭstani´ga.
(Degâ´sisisgû´nĭ)—Hiă´-skĭnĭ´ unsdi´ya dĭkanû´nwâtĭ tsa‘natsa´yihâ´ĭ tsaniska´iha´ĭ; gûnwani´gista´ĭ hi´anûdĭ´sgaĭ´. Ămă´ dûtsati´stĭsgâ´ĭ nû´‘kĭ tsusû´hita dĭkanû´nwâtĭ Ulsinide´na dakanû´nwisgâ´ĭ. Ŭ´ntsa iyû´nta witunini´dastĭ yigesâ´ĭ.
Translation
TO TREAT THEM WHEN SOMETHING IS CAUSING SOMETHING TO EAT THEM
Listen! Ha! I am a great ada´wehi, I never fail in anything. I surpass all others—I am a great ada´wehi. Ha! It is a mere screech owl that has frightened him. Ha! now I have put it away in the laurel thickets. There I compel it to remain.
Listen! Ha! I am a great ada´wehi, I never fail in anything. I surpass all others—I am a great ada´wehi. Ha! It is a mere hooting owl that has frightened him. Undoubtedly that has frightened him. Ha! At once I have put it away in the spruce thickets. Ha! There I compel it to remain.
Listen! Ha! I am a great ada´wehi, I never fail in anything. I surpass all others—I am a great ada´wehi. Ha! It is only a rabbit that has frightened him. Undoubtedly that has frightened him. Ha! Instantly I have put it away on the mountain ridge. Ha! There in the broom sage I compel it to remain.
Listen! Ha! I am a great ada´wehi, I never fail in anything. I surpass all others—I am a great ada´wehi. Ha! It is only a mountain sprite that has frightened him. Undoubtedly that has frightened him. Ha! Instantly I have put it away on the bluff. Ha! There I compel it to remain.
(Prescription)—Now this is to treat infants if they are affected by crying and nervous fright. (Then) it is said that something is causing something to eat them. To treat them one may blow water on them for four nights. Doctor them just before dark. Be sure not to carry them about outside the house.
Explanation
The Cherokee name for this disease is Gunwani´gistâĭ´, which signifies that “something is causing something to eat,” or gnaw the vitals of the patient. The disease attacks only infants of tender age and the symptoms are nervousness and troubled sleep, from which the child wakes suddenly crying as if frightened. The civilized doctor would regard these as symptoms of the presence of worms, but although the Cherokee name might seem to indicate the same belief, the real theory is very different.
Cherokee mothers sometimes hush crying children, by telling them that the screech owl is listening out in the woods or that the De´tsata—a malicious little dwarf who lives in caves in the river bluffs—will come and get them. This quiets the child for the time and is so far successful, but the animals, or the De´tsata, take offense at being spoken of in this way, and visit their displeasure upon the children born to the mother afterward. This they do by sending an animal into the body of the child to gnaw its vitals. The disease is very common and there are several specialists who devote their attention to it, using various formulas and prescriptions. It is also called ătawi´nĕhĭ, signifying that it is caused by the “dwellers in the forest,” i.e., the wild game and birds, and some doctors declare that it is caused by the revengeful comrades of the animals, especially birds, killed by the father of the child, the animals tracking the slayer to his home by the blood drops on the leaves. The next formula will throw more light upon this theory.
In this formula the doctor, who is certainly not overburdened with modesty, starts out by asserting that he is a great ada´wehi, who never fails and who surpasses all others. He then declares that the disease is caused by a mere screech owl, which he at once banishes to the laurel thicket. In the succeeding paragraphs he reiterates his former boasting, but asserts in turn that the trouble is caused by a mere hooting owl, a rabbit, or even by the De´tsata, whose greatest exploit is hiding the arrows of the boys, for which the youthful hunters do not hesitate to rate him soundly. These various mischief-makers the doctor banishes to their proper haunts, the hooting owl to the spruce thicket, the rabbit to the broom sage on the mountain side, and the De´tsata to the bluffs along the river bank.
Some doctors use herb decoctions, which are blown upon the body of the child, but in this formula the only remedy prescribed is water, which must be blown upon the body of the little sufferer just before dark for four nights. The regular method is to blow once each at the end of the first, second, and third paragraphs and four times at the end of the fourth or last. In diseases of this kind, which are not supposed to be of a local character, the doctor blows first upon the back of the head, then upon the left shoulder, next upon the right shoulder, and finally upon the breast, the patient being generally sitting, or propped up in bed, facing the east. The child must not be taken out of doors during the four days, because should a bird chance to fly overhead so that its shadow would fall upon the infant, it would fan the disease back into the body of the little one.
GÛnWANI´GISTÛ´nĬ DITANÛnWÂTI´YĬ
Yû! Sgĕ! Usĭnu´lĭ hatû´ngani´ga, Giya´giya´ Sa‘ka´nĭ, ew’satâ´gĭ tsûl‘da´histĭ. Usĭnu´lĭ hatlasi´ga. Tsis´kwa-gwû´ ulsge´ta uwu´tlani‘lĕĭ´. Usĭnuli´yu atsahilu´gĭsi´ga. Utsĭnă´wa nu´tatanû´nta. Yû!
Yû! Sgĕ! Usĭnu´lĭ hatû´ngani´ga, Diga´tiskĭ Wâtige´ĭ, galû´nlatĭ iyû´nta ditsûl‘dâ´histĭ. Ha-nâ´gwa usĭnu´lĭ hatlasi´ga. Tsi´skwa-gwû dĭtu´nila´w’itsû´hĭ higese´ĭ. Usĭnûlĭ kĕ‘tati´gû‘lahi´ga. Utsĭnă´wa adûnni´ga. Yû!
Translation
TO TREAT GÛnWANI´GISTÛ´nĬ—(SECOND)
Yû! Listen! Quickly you have drawn near to hearken, O Blue Sparrow-Hawk; in the spreading tree tops you are at rest. Quickly you have come down. The intruder is only a bird which has overshadowed him. Swiftly you have swooped down upon it. Relief is accomplished. Yû!
Yû! Listen! Quickly you have drawn near to hearken, O Brown Rabbit-Hawk; you are at rest there above. Ha! Swiftly now you have come down. It is only the birds which have come together for a council. Quickly you have come and scattered them. Relief is accomplished. Yû!
Explanation
This formula, also for Gûnwani´gistû´nĭ or Atawinĕ´hĭ, was obtained from A‘wan´ita (Young Deer), who wrote down only the prayer and explained the treatment orally. He coincides in the opinion that this disease in children is caused by the birds, but says that it originates from the shadow of a bird flying overhead having fallen upon the pregnant mother. He says further that the disease is easily recognized in children, but that it sometimes does not develop until the child has attained maturity, when it is more difficult to discern the cause of the trouble, although in the latter case dark circles around the eyes are unfailing symptoms.
The prayer—like several others from the same source—seems incomplete, and judging from analogy is evidently incorrect in some respects, but yet exemplifies the disease theory in a striking manner. The disease is declared to have been caused by the birds, it being asserted in the first paragraph that a bird has cast its shadow upon the sufferer, while in the second it is declared that they have gathered in council (in his body). This latter is a favorite expression in these formulas to indicate the great number of the disease animals. Another expression of frequent occurrence is to the effect that the disease animals have formed a settlement or established a townhouse in the patient’s body. The disease animal, being a bird or birds, must be dislodged by something which preys upon birds, and accordingly the Blue Sparrow-Hawk from the tree tops and the Brown Rabbit-Hawk (Diga´tiskĭ—"One who snatches up"), from above are invoked to drive out the intruders. The former is then said to have swooped down upon them as a hawk darts upon its prey, while the latter is declared to have scattered the birds which were holding a council. This being done, relief is accomplished. Yû! is a meaningless interjection frequently used to introduce or close paragraphs or songs.
The medicine used is a warm decoction of the bark of Kûnstû´tsĭ (Sassafras—Sassafras officinale), Kanûnsi´ta (Flowering Dogwood—Cornus florida), Udâ´lana (Service tree—Amelanchier Canadensis), and Uni´kwa (Black Gum—Nyssa multiflora), with the roots of two species (large and small) of Da´yakalĭ´skĭ (Wild Rose—Rosa lucida). The bark in every case is taken from the east side of the tree, and the roots selected are also generally, if not always, those growing toward the east. In this case the roots and barks are not bruised, but are simply steeped in warm water for four days. The child is then stripped and bathed all over with the decoction morning and night for four days, no formula being used during the bathing. It is then made to hold up its hands in front of its face with the palms turned out toward the doctor, who takes some of the medicine in his mouth and repeats the prayer mentally, blowing the medicine upon the head and hands of the patient at the final Yû! of each paragraph. It is probable that the prayer originally consisted of four paragraphs, or else that these two paragraphs were repeated. The child drinks a little of the medicine at the end of each treatment.
The use of salt is prohibited during the four days of the treatment, the word (amă´) being understood to include lye, which enters largely into Cherokee food preparations. No chicken or other feathered animal is allowed to enter the house during the same period, for obvious reasons, and strangers are excluded for reasons already explained.
HIA´ DU´NIYUKWATISGÛ´nÍ KANA´HÈHÛ
Sgĕ! Nûndâgû´nyĭ tsûl‘dâ´histĭ, Kanani´skĭ Gigage. Usĭnu´lĭ nû´nnâ gi´gage hĭnûnni´ga. Hida´wĕhi-gâgû´, astĭ´ digi´gage usĭnû´lĭ dehĭkssa´ûntani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´n, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´saniy’teĭ´. Usĭnu´lĭ astĭ´ digi´gage dehada´ûntani´ga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa gânagi´ta da´tsatane´lĭ. Utsĭnă´wa nu´tatanû´nta nûntûneli´ga. Yû!
Hĭgayû´nlĭ Tsûne´ga hatû´ngani´ga. “A´ya-gâgû´ gatû´ngisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Na´ski-gâgû´ itsa´wesû´hĭ nâ´gwa usĭnu´lĭ hatu´ngani´ga. Utsĭnă´wa nútatanû´ta nûntû´neli´ga. Yû!
Sgĕ! Uhyûntlâ´yĭ tsûl‘dâ´histi Kanani´skĭ Sa‘ka´nĭ. Usĭnu´lĭ nû´nnâ sa‘ka´nĭ hĭnûnni´ga. Hida´wĕhi-gâgû´, astĭ´ (di)sa‘ka´nĭ usĭnu´lĭ dehĭksa´ûntani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´n, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´saniy‘te(ĭ´). Usĭnu´lĭ astĭ´ disa‘ka´nige dehada´ûntaniga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa tsgâ´ya gûnagi´ta tsûtûneli´ga. Utsĭnă´wa nu´tatanû´nta nûntûneli´ga. Yû!
Hĭgayû´nlĭ Tsûne´ga hatûngani´ga. “A´ya-gâgû´ gatû´ngisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Nas´kigâgû´ itsawesû´hĭ nâ´gwa usĭnu´lĭ hatû´ngani´ga. Utsĭnă´wa nutatanû´nta nûntûneli´ga. Yû!
Sgĕ! Usûhi´yĭ tsûl‘dâ´histĭ Kanani´skĭ Û´nnage. Usĭnu´lĭ nû´nnâ û´nnage hĭnûnni´ga. Hida´wĕhi-gâgû´, astĭ´ digû´nnage usĭnu´lĭ dehĭksa´ûntani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´n, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´saniy‘teĭ´. Usĭnu´lĭ astĭ´ digû´nnage dehada´ûntani´ga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa tsgâ´ya gûnagi´ta tsûtûneli´ga. Utsĭnă´wa nutatanû´nta nûntûneli´ga. Yû!
Hĭgayû´nlĭ Tsûne´ga hatûngani´ga. “A´ya-gâgû´ gatû´ngisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Na´skigâgû´ itsawesû´hĭ nâ´gwa usĭnu´lĭ hatû´ngani´ga. Utsĭnă´wa nutatanû´nta nûntûneli´ga. Yû!
Sgĕ! Galû´nlatĭ tsûl‘dâ´histĭ, Kanani´skĭ Tsûne´ga. Usĭnu´lĭ nû´nnâ une´ga hĭnûnni´ga. Hida´wĕhi-gâgû´, astĭ´ tsune´ga usĭnu´lĭ dehĭksa´ûn tani´ga. Ulsge´ta kane´ge kayu´‘ga gesû´n, tsgâ´ya-gwû higese´ĭ. Ehĭstĭ´ hituwa´săniy’teĭ´. Usĭnu´lĭ astĭ´ tsune´ga dehada´ûntani´ga, adi´na tsûlstai-yû´‘ti-gwû higese´ĭ. Nâ´gwa tsgâ´ya gûnagi´ta tsûtûneli´ga. Utsĭnă´wa nu´tatanû´nta, nûntûneli´ga. Yû!
Hĭgayû´nlĭ Tsûne´ga hatû´ngani´ga. “A´ya-gâgû´ gatû´ngisge´stĭ tsûngili´sĭ deagwûlstawĭ´stitege´stĭ,” tsadûnû´hĭ. Naski-gâgû´ itsawesû´hĭ nâ´gwa usĭnu´lĭ hatûngani´ga. U´tsĭna´wa nutatanû´nta nûntûneli´ga. Yû!
(Degasi´sisgû´nĭ)—Hiă´ duniyukwa´tisgû´nĭ dĭkanû´nwâtĭ ătanû´nsida´hĭ yĭ´gĭ. Na´skĭ digû´nstanĕ´‘ti-gwû ûlĕ´ tsĭtsâtû´ yie´lisû. Nigûn´-gwû usû´na [for usûnda´na?] gû´ntatĭ nayâ´ga nû´nwatĭ unanû´nskă‘la´ĭ. Kane´ska dalâ´nige unaste´tla tsĭ´gĭ. Se´lu dĭgahû‘nû´hĭ tsuni´yahĭstĭ´ nû´‘kĭ tsusû´hita, kanâhe´na-‘nû naskĭ´ iga´ĭ udanû´stĭ hi´gĭ nayâ´ga.
Translation
THIS TELLS ABOUT MOVING PAINS IN THE TEETH (NEURALGIA?)
Listen! In the Sunland you repose, O Red Spider. Quickly you have brought and laid down the red path. O great ada´wehi, quickly you have brought down the red threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the red threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
Listen! In the Frigid Land you repose, O Blue Spider. Quickly you have brought and laid down the blue path. O great ada´wehi, quickly you have brought down the blue threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the blue threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
Listen! In the Darkening Land you repose, O Black Spider. Quickly you have brought and laid down the black path. O great ada´wehi, quickly you have brought down the black threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the black threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
Listen! You repose on high, O White Spider. Quickly you have brought and laid down the white path. O great ada´wehi, quickly you have brought down the white threads from above. The intruder in the tooth has spoken and it is only a worm. The tormentor has wrapped itself around the root of the tooth. Quickly you have dropped down the white threads, for it is just what you eat. Now it is for you to pick it up. The relief has been caused to come. Yû!
O Ancient White, you have drawn near to hearken, for you have said, “When I shall hear my grandchildren, I shall hold up their heads.” Because you have said it, now therefore you have drawn near to listen. The relief has been caused to come. Yû!
(Prescription)—This is to treat them if there are pains moving about in the teeth. It is only (necessary) to lay on the hands, or to blow, if one should prefer. One may use any kind of a tube, but usually they have the medicine in the mouth. It is the Yellow-rooted Grass (kane´ ska dalâ´nige unaste´tla; not identified.) One must abstain four nights from cooked corn (hominy), and kanâhe´na (fermented corn gruel) is especially forbidden during the same period.
