The Sacred Formulas of the Cherokees by James Mooney (learn to read activity book TXT) 📕
He was told that the only object in asking about the songs was to put them on record and preserve them, so that when he and the half dozen old men of the tribe were dead the world might be aware how much the Cherokees had known. This appeal to his professional pride proved effectual, and when he was told that a great many similar songs had been sent to Washington by medicine men of other tribes, he promptly declared that he knew as much as any of them, and that he would give all the information in his possession, so that others might be able to judge for themselves who knew most. The only conditions he made were that these secret matters should be heard by no one else but the interpreter, and should not be discussed when other Indians were present.
As soon as the other shamans learned what was going on they endeav
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Ibid., p. 281.
Footnote 7: (return)Wood, T.B., and Bache, F.: Dispensatory of the United States of America, 14th ed., Philadelphia, 1877.
Footnote 8: (return)The Cherokee plant names here given are generic names, which are the names commonly used. In many cases the same name is applied to several species and it is only when it is necessary to distinguish between them that the Indians use what might be called specific names. Even then the descriptive term used serves to distinguish only the particular plants under discussion and the introduction of another variety bearing the same generic name would necessitate a new classification of species on a different basis, while hardly any two individuals would classify the species by the same characteristics.
Footnote 9: (return)For more in regard to color symbolism, see Mallery’s Pictographs of the North American Indians in Fourth Report of the Bureau of Ethnology, pp. 53-37, Washington, 1886; Gatschet’s Creek Migration Legend, vol. 3, pp. 31-41, St. Louis, 1888; Brinton’s Kiche Myths in Proceedings of the American Philosophical Society, vol. 19, pp. 646-647, Philadelphia, 1882.
Footnote 10: (return)Ada´wĕhĭ is a word used to designate one supposed to have supernatural powers, and is applied alike to human beings and to the spirits invoked in the formulas. Some of the mythic heroes famous for their magic deeds are spoken of as ada´wĕhĭ (plural anida´wĕhĭ or anida´we), but in its application to mortals the term is used only of the very greatest shamans. None of those now belonging to the band are considered worthy of being thus called, although the term was sometimes applied to one, Usawĭ, who died some years ago. In speaking of himself as an ada´wĕhĭ, as occurs in some of the formulas, the shaman arrogates to himself the same powers that belong to the gods. Our nearest equivalent is the word magician, but this falls far short of the idea conveyed by the Cherokee word. In the bible translation the word is used as the equivalent of angel or spirit.
Footnote 11: (return)So written and pronounced by A‘yûn´ini instead of utsĭnă´wa.
Footnote 12: (return)This word, like the expression “seven days,” frequently has a figurative meaning. Thus the sun is said to be seven awâ´hilû above the earth.
Index.A‘wanita, or Young Deer, Cherokee formulas furnished by 316
Ayasta, Cherokee manuscript obtained from 313
A‘yûn´inĭ, or Swimmer, Cherokee manuscripts obtained from 310-312
Bathing in medical practice of Cherokees 333-334, 335-336
Bleeding, practice of among the Cherokees 334-335
Brinton, D.G., cited on linguistic value of Indian records 318
Catawba Killer, Cherokee formulas furnished by 316
Cherokees, paper on Sacred Formulas of, by James Mooney 301-397
bathing, rubbing, and bleeding in medical practice of 333-336
manuscripts of, containing sacred, medical, and other formulas, character and age of 307-318
medical practice of, list of plants used in 324-327
medicine dance of 337
color symbolism of 342-343
gods of, and their abiding places 340-342
religion of 319
Cherokee Sacred Formulas, language of 343-344
specimens of 344-397
for rheumatism 345-351
for snake bite 351-353
for worms 353-356
for neuralgia 356-359
for fever and ague 359-363
for child birth 363-364
for biliousness 365-366
for ordeal diseases 367-369
for hunting and fishing 369-375
for love 375-384
to kill a witch 384-386
to find something 386-387
to prevent a storm 387-388
for going to war 388-391
for destroying an enemy 391-395
for ball play 395-397
Color symbolism of the Cherokees 342, 343
Disease, Cherokee theory of 322-324
Disease and medicine, Cherokee tradition of origin of 319-322
Gahuni manuscript of Cherokee formulas 313, 314
Gatigwanasti manuscript of Cherokee formulas 312, 313
Gods of the Cherokees and their abiding places 340-342
Haywood, John, cited on witchcraft beliefs among the Cherokees 322
Inali manuscript of Cherokee formulas 314-316
Long, W.W., collection of Cherokee formulas and songs prepared by 317
Medical practice of Cherokees, plants used 322-331
Medicine dance of Cherokees 337
Mooney, James, paper on sacred formulas of the Cherokees, by 301-397
Names, importance attached to, in Cherokee sacred formulas 343
Plants used by Cherokees for medical purposes 322-331
ceremonies for gathering 339
Religion of the Cherokees, character of 319
Religion of the Cherokees, gods of 340-342
Sacred Formulas of the Cherokees, paper by James Mooney on 301-397
Sanitary regulations among the Cherokee Indians, neglect of 332, 333
Shamans, decline of power of among Cherokees 336
mode of payment of among Cherokees 337-339
Sweat bath, use of, among Cherokees 333-334
Swimmer manuscript of Cherokee formulas 310, 312
Tabu among Cherokees, illustrations of 331-332
Takwatihi, or Catawba-Killer, Cherokee formulas furnished by 316
Will West, collection of Cherokee formulas and songs prepared by 317
Young Deer, Cherokee formulas furnished by 316
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