The Sacred Formulas of the Cherokees Part 11

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. Sge!

_Explanation._

This unique formula is from one of the loose ma.n.u.script sheets of Gatigwanasti, now dead, and belongs to the cla.s.s known as Y[n]wehi or love charms (literally, concerning living humanity), including all those referring in any way to the marital or s.e.xual relation. No explanation accompanies the formula, which must therefore be interpreted from a.n.a.logy. 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. Elahiyi or Alahiyi, for it is written both ways in the ma.n.u.script, 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 Elahi, perhaps from _ela_, the earth, and it may be connected with Wahili, the formulistic name for the south. The spirit invoked is the White Woman, white being the color denoting the south.

Uhisati, 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. Agisati niges[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 uhisati 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 uhisati. 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 a.s.serts 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 a.s.serts, 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 uhisati 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 ma.n.u.script by crosses + + or ciphers 0 0 or by the word iyusti, like.

HIA AMAYI ATAWASTIYI KAN'HEH.

Sge! Ha-ngwa usinuliyu hat[n]ganiga _Higeyaguga_, tswatsila gigage tsiyela skinadlaniga. 0 0 digwadita. Sakani tgwadnelhi. Atsan[n]gi gigage skws.h.i.+sataniga. + + klstalagi + sakani nutatan[n]ta. Ditun[n]ngi dagwlask[n]-gw deganuytasiga. Galn[n]tseta-gw dagwadnelidisesti. Sge!

_Translation._

THIS TELLS ABOUT GOING INTO THE WATER.

Listen! O, now instantly, you have drawn near to hearken, O Ageyaguga. 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._

This formula, from Gatigwanastis book, is also of the Y[n]wehi cla.s.s, and is repeated by the lover when about to bathe in the stream preparatory to painting himself for the dance. The services of a shaman are not required, neither is any special ceremony observed.

The technical word used in the heading, atawastiyi, signifies plunging or going entirely into a liquid. The expression used for the ordinary going to water, where the water is simply dipped up with the hand, is amyi ditatiyi, taking them to water.

The prayer is addressed to Ageyaguga, a formulistic name for the moon, which is supposed to exert a great influence in love affairs, because the dances, which give such opportunities for love making, always take place at night. The shamans can not explain the meaning of the term, which plainly contains the word ageya, woman, and may refer to the moons supposed influence over women. In Cherokee mythology the moon is a man. The ordinary name is n[n]d, or more fully, n[n]d s[n]nyehi, the sun living in the night, while the sun itself is designated as n[n]d igehi, the sun living in the day.

By the red spittle of Ageyaguga and the red dress with which the lover is clothed are meant the red paint which he puts upon himself.

This in former days was procured from a deep red clay known as ela-wti, or reddish brown clay. The word red as used in the formula is emblematic of success in attaining his object, besides being the actual color of the paint. Red, in connection with dress or ornamentation, has always been a favorite color with Indians throughout America, and there is some evidence that among the Cherokees it was regarded also as having a mysterious protective power. In all these formulas the lover renders the woman blue or disconsolate and uneasy in mind as a preliminary to fixing her thoughts upon himself. (_See next formula._)

(Y[n]WEHI UG[n]WALI II.)

Y[n]wehi, y[n]wehi, y[n]wehi, y[n]wehi.

Gal[n]lati, datsilai--Y[n]wehi, y[n]wehi, y[n]wehi, y[n]wehi.

N[n]dg[n]yi gatlaahi--Y[n]wehi.

Geyaguga Gigage, tswatsila gigage tsiyela skinadlaniga-- Y[n]wehi, y[n]wehi, y[n]wehi.

Hia-n ataweladiyi kanheh gal[n]lt.i.tla.

_Translation._

SONG FOR PAINTING.

_Y[n]wehi, y[n]wehi, y[n]wehi, y[n]wehi._ I am come from above--_Y[n]wehi, y[n]wehi, y[n]wehi, y[n]wehi._ I am come down from the Sun Land--_Y[n]wehi._ O Red Ageyaguga, you have come and put your red spittle upon my body--Y[n]wehi, y[n]wehi, y[n]wehi.

And this above is to recite while one is painting himself.

_Explanation._

This formula, from Gatigwanasti, immediately follows the one last given, in the ma.n.u.script book, and evidently comes immediately after it also in practical use. The expressions used have been already explained. The one using the formula first bathes in the running stream, reciting at the same time the previous formula Amyi Atawastiyi. He then repairs to some convenient spot with his paint, beads, and other paraphernalia and proceeds to adorn himself for the dance, which usually begins about an hour after dark, but is not fairly under way until nearly midnight. The refrain, y[n]wehi, is probably _sung_ while mixing the paint, and the other portion is recited while applying the pigment, or vice versa.

Although these formula are still in use, the painting is now obsolete, beyond an occasional daubing of the face, without any plan or pattern, on the occasion of a dance or ball play.

ADALANISTATIYI. I.

Sge! Ha-ngwa hat[n]ganiga nihi-- --Tsawatsil tsiki tsik ay.

--Hiyel tsiki tsik ay.

--Tsawiy tsiki tsik ay.

--Tsnahu tsiki tsik ay.

Sge! Ngwa hat[n]ganiga, Hikay[n]lige. Hia asgaya udant tsatahisiga [Hikay[n]lige] hiyelast[n].

Tsasklhisti-gw niges[n]na. Dikanawat[n]ta-gw tstneliga. Hil dudanteti niges[n]na.

Dudant dskal[n]tseliga. Asti dig[n]nage tagutal[n]taniga.

_Translation._

TO ATTRACT AND FIX THE AFFECTIONS.

Listen! O, now you have drawn near to hearken-- --Your spittle, I take it, I eat it. } --Your body, I take it, I eat it, } --Your flesh, I take it, I eat it, } Each sung four times.

--Your heart, I take it, I eat it. }

Listen! O, now you have drawn near to hearken, O, Ancient One. This mans (womans) soul has come to rest at the edge of your body. You are never to let go your hold upon it. It is ordained that you shall do just as you are requested to do. Let her never think upon any other place. Her soul has faded within her. She is bound by the black threads.