SACRED FORMULAS OF THE CHEROKEES. (continued 3)

HIĂ´ ATSÛ‘TI´YĬ TSUN´TANÛ.

Sgĕ! Nâ´gwa hitsatû´ⁿgani´ga hitsiga´tugĭ´. Titsila´wisû´ⁿhĭ ^uwâgi´‘lĭ tege´tsûts‘gû´‘lawĭstĭ´. Tsuli´stana´lû ûlĕ´ waktûĭ, agi´stĭ une´ka itsû´ⁿyatanilû´ĭstani´ga. Gûⁿwatu´hwĭtû´ nûⁿnâ´hĭ degûndâltsi´dâhe´stĭ. ^uWâ´hisâ´nahĭ tigiwatsi´la. Tutsegû´‘lawistĭ´tege´stĭ. Ûⁿtalĭ´ degû´ⁿwatanûhĭ, uhisa´‘tĭ nige´sûⁿna. Tsuwatsi´la dadâl‘tsi´ga. A‘yû A‘yû´ⁿinĭ tigwadâ´ita. Yû!

Translation.

THIS IS FOR CATCHING LARGE FISH.

Listen! Now you settlements have drawn near to hearken. Where you have gathered in the foam you are moving about as one. You Blue Cat and the others, I have come to offer you freely the white food. Let the paths from every direction recognize each other. Our spittle shall be in agreement. Let them (your and my spittle) be together as we go about. They (the fish) have become a prey and there shall be no loneliness. Your spittle has become agreeable. I am called Swimmer. Yû!

Explanation.

This formula, from A‘yûⁿinĭ´s’ book, is for the purpose of catching large fish. According to his instructions, the fisherman must first chew a small piece of Yugwilû´ (Venus’ Flytrap—Dionæa muscipula) and spit it upon the bait and also upon the hook. Then, standing facing the stream, he recites the formula and puts the bait upon the hook. He will be able to pull out a fish at once, or if the fish are not about at the moment they will come in a very short time.

The Yugwilû´ is put upon the bait from the idea that it will enable the hook to attract and hold the fish as the plant itself seizes and holds insects in its cup. The root is much prized by the Cherokees for this purpose, and those in the West, where the plant is not found, frequently send requests for it to their friends in Carolina.

The prayer is addressed directly to the fish, who are represented as living in settlements. The same expression as has already been mentioned is sometimes used by the doctors in speaking of the tsgâ´ya or worms which are supposed to cause sickness by getting under the skin of the patient. The Blue Cat (Amiurus, genus) is addressed as the principal fish and the bait is spoken of as the “white food,” an expression used also of the viands prepared at the feast of the green corn dance, to indicate their wholesome character. “Let the paths from every direction recognize each other,” means let the fishes, which are supposed to have regular trails through the water, assemble together at the place where the speaker takes his station, as friends recognizing each other at a distance approach to greet each other, ^uWâhisâ´nahĭ tigiwatsi´la, rendered “our spittle shall be in agreement,” is a peculiar archaic expression that can not be literally translated. It implies that there shall be such close sympathy between the fisher and the fish that their spittle shall be as the spittle of one individual. As before stated, the spittle is believed to exert an important influence upon the whole physical and mental being. The expression “your spittle has become agreeable” is explained by A‘yûⁿinĭ as an assertion or wish that the fish may prove palatable, while the words rendered “there shall be no loneliness” imply that there shall be an abundant catch.

LOVE.

(YÛⁿWĔ´HĬ UGÛ´ⁿWA‘LĬ I.)

Ku! Sgĕ! Alahi´yĭ tsûl‘dâ´histĭ, Higĕ´‘ya tsûl‘di´yĭ, hatû´ⁿgani´ga. Elahi´yĭ iyû´ⁿta ditsûl‘da´histĭ, Higĕ´‘ya Tsûne´ga. Tsisa´‘tĭ nige´sûⁿna. Tsâduhi´yĭ. Nâ´gwa-skĭn´ĭ usĭnuli´yu hûⁿskwane´‘lûⁿgû´ tsisga´ya agine´ga. Agisa´‘tĭ nige´sûⁿna. Nâ´gwa nû´ⁿnâ, une´ga hûⁿskwanûⁿneli´ga. Uhisa´‘tĭ nige´sûⁿna. Nâ´gwa skwade´tastani´ga. Sa‘ka´ni u´tatĭ nige´sûⁿna. Nûⁿnâ une´ga skiksa´‘ûⁿtaneli´ga. Elaye´‘lĭ iyû´ⁿta skwalewistă´‘tani´ga E´latĭ gesû´ⁿ tsĭtage´stĭ. Agisa´‘tĭ nige´sûⁿna. Agwâ´duhi´yu. Kûltsâ´te une´ga skiga´‘tani´ga. Uhisa´‘tĭ nige´sûⁿna, gûⁿkwatsâti´tege´stĭ. Tsi-sa‘ka´ni agwă´tatĭ nige´sûⁿna. Usĭnuli´yu hûⁿskwane´‘lûⁿgû´.

Ha-nâ´gwûlĕ Elahi´yĭ iyû´ⁿtă dûhiyane´‘lûⁿgû´ a‘gĕ´‘ya sa‘ka´ni. Nâ´gwa nûⁿnâ´hĭ sa‘ka´ni hûⁿtane´‘laneli´ga. Uhisa´‘tĭ-gwû u´danû dudusa´gĭ tanela´sĭ. Nûⁿnâ´hĭ sa‘ka´ni tade´tâstani´ga. Nâgwûlĕ´ hûⁿhiyatsâ´ûⁿtaniga. E´latĭ gesû´ⁿ tû´l‘taniga. Dedu´laskû´ⁿ-gwû igû´ⁿwa‘lawĭ´stĭ uhi´sa‘ti´yĭ widaye´la‘ni´ga. Dedulaskû´ⁿ-gwû igû´ⁿwa‘lawĭ´stĭ uhi´sa‘ti´yĭ nitû´ⁿneli´ga.

Ha-sâgwahi´yu itsilasta´lagĭ + + uwă´sahi´yu, etsane´‘laneli´ga. Agisa´‘tĭ nige´sûⁿna. Agwâ´duhĭ. A´yû agwadantâ´gĭ aye‘li´yu d’ka´‘lani´lĭ duda´ntâ, uktahû´ⁿstĭ nige´sûⁿna. Yû´ⁿwĭ tsu´tsatûⁿ widudante´‘tĭ nige´sûⁿna, nitû´ⁿneli´ga. Sâ´gwahĭ itsilasta´lagĭ, etsane´‘laneli´ga kûlkwâ´gi-nasĭ´ igûlstû´‘lĭ gegane´‘lanû´ⁿ.

Anisga´ya anewadi´sûⁿ unihisa‘ti´yĭ. Tsu´nada´neilti´yĭ. Dĭ´la-gwû degû´ⁿwănatsegû´‘lawi´sdidegû´. Ayâ´ise´ta-gwû u´danû. Tsunada´neilti´yĭ. Utse´tsti-gwû degû´ⁿwănatsegû´‘lawis´didegû´. Tsunada´neilti´yĭ. Ka´ga-gwû degû´ⁿwănatsegû´‘awisdidegû´. Tsunada´neilti´yĭ. Da´l‘ka-gwû degû´ⁿwănatsegû´‘lawisdidegû´.

Kûlkwâ´gĭ igûlsta´lagĭ unihisa‘ti´yu. Ige´ski-gwû nige´sûⁿna. Ayâ´ise´ta-gwû u´danû degû´ⁿwănatsûn‘ti-degû´. K’si-gwû degû´ⁿwănatsûn‘ti-degû´. A´yagâgû´ tsisga´ya agine´ga ûⁿgwane´‘lanû´hĭ + + Nûⁿdâgû´ⁿyĭ iti´tsa ditsidâ´ga. Agisa´‘tĭ nige´sûⁿna. Agwâduhi´yu. Tsi-sa‘ka´nĭ agwă´tatĭ nige´sûⁿna. Kûltsâ´te une´ga ûⁿni´tagâgû´ gûkwatsâ´nti-degû´. Agisă´‘tĭ nige´sûⁿna. A´yû agwadantâ´gĭ aye‘li´yu gûlasi´ga tsûda´ntâ, uktahû´ⁿstĭ nige´sûⁿna. A´yû tsĭ´gĭ tsûda´nta 0 0. Sgĕ!

Translation.

CONCERNING LIVING HUMANITY (LOVE).

Kû! Listen! In Alahi´yĭ you repose, O Terrible Woman, O you have drawn near to hearken. There in Elahiyĭ you are at rest, O White Woman. No one is ever lonely when with you. You are most beautiful. Instantly and at once you have rendered me a white man. No one is ever lonely when with me. Now you have made the path white for me. It shall never be dreary. Now you have put me into it. It shall never become blue. You have brought down to me from above the white road. There in mid-earth (mid-surface) you have placed me. I shall stand erect upon the earth. No one is ever lonely when with me. I am very handsome. You have put me into the white house. I shall be in it as it moves about and no one with me shall ever be lonely. Verily, I shall never become blue. Instantly you have caused it to be so with me.

And now there in Elahiyĭ you have rendered the woman blue. Now you have made the path blue for her. Let her be completely veiled in loneliness. Put her into the blue road. And now bring her down. Place her standing upon the earth. Where her feet are now and wherever she may go, let loneliness leave its mark upon her. Let her be marked out for loneliness where she stands.

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. Sgĕ!

Explanation.

This unique formula is from one of the loose manuscript sheets of Gatigwanasti, now dead, and belongs to the class known as Yûⁿwĕ´hĭ or love charms (literally, concerning “living humanity”), including all those referring in any way to the marital or sexual relation. No explanation accompanies the formula, which must therefore be interpreted from analogy. 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. Elahiyĭ or Alahiyĭ, for it is written both ways in the manuscript, 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 Elahĭ, perhaps from ela, “the earth,” and it may be connected with Wa´hĭlĭ, the formulistic name for the south. The spirit invoked is the White Woman, white being the color denoting the south.

Uhisa´‘tĭ, 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. Agisa´‘tĭ nige´sûⁿna, “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 uhisa´‘tĭ 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 uhisa´‘tĭ. 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 asserts 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 asserts, 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 uhisa´‘tĭ 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 manuscript by crosses + + or ciphers 0 0 or by the word iyu´stĭ, “like.”

HĬ´Ă ĂMA´YĬ Ă´TAWASTI´YĬ KAN´HEHÛ.

Sgĕ! Ha-nâ´gwa usĭnuli´yu hatû´ⁿgani´ga Higĕ´‘yagu´ga, tsûwatsi´la gi´gage tsiye´la skĭna´dû‘lani´ga. 0 0 digwadâ´ita. Sa‘ka´nĭ tûgwadûne´lûhĭ. Atsanû´ⁿgĭ gi´gage skwâsû´hisa‘tani´ga. + + kûlstă´lagĭ + sa‘ka´nĭ nu´tatanû´ⁿta. Ditu´nûⁿnâ´gĭ dagwû´laskû´ⁿ-gwû deganu´y’tasi´ga. Galâ´nûⁿtse´ta-gwû dagwadûne´lidise´stĭ. Sgĕ!

Translation.

THIS TELLS ABOUT GOING INTO THE WATER.

Listen! O, now instantly, you have drawn near to hearken, O Agĕ´‘yagu´ga. 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 Gatigwanasti’s book, is also of the Yûⁿwĕ´hĭ class, 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, ă´tawasti´yĭ, 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 ămâ´yĭ dita‘ti´yĭ, “taking them to water.”

The prayer is addressed to Agĕ´‘yaguga, 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 agĕ´‘ya, “woman,” and may refer to the moon’s supposed influence over women. In Cherokee mythology the moon is a man. The ordinary name is nû´ⁿdâ, or more fully, nû´ⁿdâ sûⁿnâyĕ´hĭ, “the sun living in the night,” while the sun itself is designated as nû´ⁿdâ igĕ´hĭ, “the sun living in the day.”

By the red spittle of Agĕ´‘yagu´ga 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-wâ´tĭ, 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.)

(YÛ´ⁿWĔ´HĬ UGÛ´ⁿWA‘LĬ II.)

Translation.

SONG FOR PAINTING.

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

Explanation.

This formula, from Gatigwanasti, immediately follows the one last given, in the manuscript 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 “Amâ´yĭ Ă´tawasti´yĭ.” 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, yû´ⁿwĕhĭ, 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.

ADALANI´STA‘TI´YĬ. Ĭ.

Sgĕ! Nâ´gwa hatû´ⁿgani´ga, Hĭkayû´ⁿlige. Hiă´ asga´ya uda´ntâ tsa‘ta´hisi´ga [Hĭkayû´ⁿlige] hiye´lastûⁿ. Tsaskûlâ´hĭsti-gwû´ nige´sûⁿna. Dĭkana´watû´ⁿta-gwû tsûtû´neli´ga. Hĭlû dudantĕ´‘tĭ nige´sûⁿna. Duda´ntâ dûskalûⁿ´tseli´ga. Astĭ´ digû´ⁿnage tagu´talûⁿtani´ga.

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, —Your heart, I take it, I eat it. } Each sung four times.

Listen! O, now you have drawn near to hearken, O, Ancient One. This man’s (woman’s) 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.

Explanation.

This formula is said by the young husband, who has just married an especially engaging wife, who is liable to be attracted by other men. The same formula may also be used by the woman to fix her husband’s affections. On the first night that they are together the husband watches until his wife is asleep, when, sitting up by her side, he recites the first words: Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga nihĭ´, and then sings the next four words: Tsawatsi´lû tsĭkĭ´ tsĭkû´ ayû´, “Your spittle, I take it, I eat it,” repeating the words four times. While singing he moistens his fingers with spittle, which he rubs upon the breast of the woman. The next night he repeats the operation, this time singing the words, “I take your body.” The third night, in the same way, he sings, “I take your flesh,” and the fourth and last night, he sings “I take your heart,” after which he repeats the prayer addressed to the Ancient One, by which is probably meant the Fire (the Ancient White). A‘yû´ⁿinĭ states that the final sentences should be masculine, i.e., His soul has faded, etc., and refer to any would-be seducer. There is no gender distinction in the third person in Cherokee. He claimed that this ceremony was so effective that no husband need have any fears for his wife after performing it.

ADAYE´LIGA´GTA‘TĬ´.

Yû! Galû´ⁿlatĭ tsûl‘da´histĭ, Giya´giya´ Sa‘ka´ni, nâ´gwa nûⁿtalûⁿ i´yû´ⁿta. Tsâ´la Sa‘ka´ni tsûgistâ´‘tĭ adûⁿni´ga. Nâ´gwa nidâtsu´l‘tanû´ⁿta, nû´ⁿtātagû´ hisa´hasi´ga. Tani´dâgûⁿ´ aye´‘lĭ dehidâ´siga. Unada´ndâ dehiyâ´staneli´ga. Nidugale´ntanû´ⁿta nidûhûⁿneli´ga.

Tsisga´ya agine´ga, nûⁿdâgû´ⁿyĭ ditsidâ´‘stĭ. Gû´nĭ âstû´ uhisa´‘tĭ nige´sûⁿna. Agĕ´‘ya une´ga hi´ă iyu´stĭ gûlstû´‘lĭ, iyu´stĭ tsûdâ´ita. Uda´ndâ usĭnu´lĭ dâdatinilû´gûⁿelĭ´. Nûⁿdâgû´ⁿyitsû´ dâdatinilugûstanelĭ. Tsisga´ya agine´ga, ditsidâstû´ⁿĭ nû‘nû´ kana´tlani´ga. Tsûnkta´ tegă‘la´watege´stĭ. Tsiye´lûⁿ gesû´ⁿĭ uhisa´‘tĭ nige´sûⁿna.

Translation.

FOR SEPARATION (OF LOVERS).

Yû! On high you repose, O Blue Hawk, there at the far distant lake. The blue tobacco has come to be your recompense. Now you have arisen at once and come down. You have alighted midway between them where they two are standing. You have spoiled their souls immediately. They have at once become separated.

I am a white man; I stand at the sunrise. The good sperm shall never allow any feeling of loneliness. This white woman is of the Paint (iyustĭ) clan; she is called (iyustĭ) Wâyĭ´. We shall instantly turn her soul over. We shall turn it over as we go toward the Sun Land. I am a white man. Here where I stand it (her soul) has attached itself to (literally, “come against”) mine. Let her eyes in their sockets be forever watching (for me). There is no loneliness where my body is.

Explanation.

This formula, from A‘yûⁿinĭ’s book, is used to separate two lovers or even a husband and wife, if the jealous rival so desires. In the latter case the preceding formula, from the same source, would be used to forestall this spell. No explanation of the ceremony is given, but the reference to tobacco may indicate that tobacco is smoked or thrown into the fire during the recitation. The particular hawk invoked (giya´giya´) is a large species found in the coast region but seldom met with in the mountains. Blue indicates that it brings trouble with it, while white in the second paragraph indicates that the man is happy and attractive in manner.

In the first part of the formula the speaker calls upon the Blue Hawk to separate the lovers and spoil their souls, i.e., change their feeling toward each other. In the second paragraph he endeavors to attract the attention of the woman by eulogizing himself. The expression, “we shall turn her soul over,” seems here to refer to turning her affections, but as generally used, to turn one’s soul is equivalent to killing him.

(ADALANĬ´STĂ‘TI´YĬ II.)

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga, * * hĭlû(stû´‘lĭ), (* *) ditsa(dâ´ita). A´yû 0 0 tsila(stû´‘lĭ). Hiye´la tsĭkĭ´ tsĭkû´. (Yû!)

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ), * * ditsa(dâ´íta). A´yû 0 0 tsûwi´ya tsĭkĭ´ tsĭkû´. Yû!

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ) * * ditsa(dâ´íta). A´yû 0 0 tsûwatsi´la tsĭkĭ´ tsĭkû´ a´yû. Yû!

Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ), * * ditsadâ´(ita). A´yû 0 0 tsûnahŭ´ tsĭkĭ´ tsĭkû´. Yû!

Sgĕ! “Ha-nâ´gwa ada´ntĭ dutsase´, tsugale´ntĭ nige´sûⁿna,” tsûdûneĭ, Hĭkayû´ⁿlige galû´ⁿlatĭ. Kananĕ´skĭ Û´ⁿnage galû´ⁿlatĭ (h)etsatsâ´ûⁿtănile´ĭ. Tsănilta´gĭ tsûksâ´ûⁿtanile´ĭ. * * gûla(stû´‘lĭ), * * ditsadâ´(ita). Dudantâ´gĭ uhani´latâ tĭkwenû´ⁿtani´ga. Kûlkwâ´gĭ igûlsta´lagĭ iyû´ⁿta yû´ⁿwĭ adayû´ⁿlatawă´ dudûne´lida´lûⁿ uhisa´‘tĭ nige´sûⁿna.

Sgĕ! Ha-nâ´gwatĭ uhisa´‘tĭ dutlû´ⁿtani´ga. Tsû´nkta daskâ´lûⁿtsi´ga. Sâ´gwahĭ di´kta de´gayelûⁿtsi´ga. Ga´tsa igûnû´nugâ´ĭstû uda´ntâ? Usû´hita nudanû´ⁿna ûltûⁿge´ta gûⁿwadûneli´dege´stĭ. Igûⁿwûlsta´‘ti-gwû duwâlu´wa‘tûⁿtĭ nige´sûⁿna. Kananĕ´skĭ Ûⁿnage´ĭ tsanildew’se´stĭ ada´ntâ uktûⁿlesi´dastĭ nige´sûna. Gadâyu´stĭ tsûdâ´ita ada´ntĭ tside´atsasi´ga. A´ya a´kwatseli´ga.

Sgĕ! Ha-nâ´gwûlĕ´ hûⁿhatûⁿga´ga, Hĭkayû´ⁿlĭ Gi´gage. Tsetsûli´sĭ hiye´lastûⁿ a‘ta´hisi´ga. Ada´ntâ hasû‘gû´‘lawĭ´stani´ga, tsa´skaláhĭstĭ nige´sûⁿna. Hĭkayû´ⁿlige denătsegû‘la´wĭstani´ga. Agĕ´‘ya gĭ´nsûⁿgû‘lawĭs´tani´ga uda´ntâ uwahisĭ´sata. Dĭgĭnaskûlâ´hĭstĭ nige´sûⁿna. Yû!

Hi´ănasgwû´ u‘tlâ´yi-gwû dĭgalû´ⁿwistan´tĭ snûⁿâ´yĭ hani´‘lihûⁿ gûnasgi´stĭ. Gane´tsĭ aye´‘lĭ asi´tadis´tĭ watsi´la, ganûⁿli´yetĭ aguwaye´nĭ andisgâ´ĭ. Sâi´yĭ tsika´nâhe itsu´laha´gwû.

Translation.

TO FIX THE AFFECTIONS.

Yû! Ha! Now the souls have come together. You are of the Deer (x x) clan. Your name is (x x) Ayâsta, I am of the Wolf (o-o) clan. Your body, I take it, I eat it. Yû! Ha! Now the souls have come together. You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan. Your flesh I take, I eat. Yû!

Yû! Ha! Now the souls have come together. You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan. Your spittle I take, I eat. I! Yû!

Yû! Ha! Now the souls have come together. You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan. Your heart I take, I eat. Yû!

Listen! “Ha! Now the souls have met, never to part,” you have said, O Ancient One above. O Black Spider, you have been brought down from on high. You have let down your web. She is of the Deer clan; her name is Ayâsta. Her soul you have wrapped up in (your) web. There where the people of the seven clans are continually coming in sight and again disappearing (i.e. moving about, coming and going), there was never any feeling of loneliness.

Listen! Ha! But now you have covered her over with loneliness. Her eyes have faded. Her eyes have come to fasten themselves on one alone. Whither can her soul escape? Let her be sorrowing as she goes along, and not for one night alone. Let her become an aimless wanderer, whose trail may never be followed. O Black Spider, may you hold her soul in your web so that it shall never get through the meshes. What is the name of the soul? They two have come together. It is mine!

Listen! Ha! And now you have hearkened, O Ancient Red. Your grandchildren have come to the edge of your body. You hold them yet more firmly in your grasp, never to let go your hold. O Ancient One, we have become as one. The woman has put her (x x x) soul into our hands. We shall never let it go! Yû!

(Directions.)—And this also is for just the same purpose (the preceding formula in the manuscript book is also a love charm). It must be done by stealth at night when they are asleep. One must put the hand on the middle of the breast and rub on spittle with the hand, they say. The other formula is equally good.

Explanation.

This formula to fix the affections of a young wife is taken from the manuscript sheets of the late Gatigwanasti. It very much resembles the other formula for the same purpose, obtained from. A‘yû´ⁿinĭ, and the brief directions show that the ceremony is alike in both. The first four paragraphs are probably sung, as in the other formula, on four successive nights, and, as explained in the directions and as stated verbally by A‘yû´ⁿinĭ, this must be done stealthily at night while the woman is asleep, the husband rubbing his spittle on her breast with his hand while chanting the song in a low tone, hardly above a whisper. The prayer to the Ancient One, or Ancient Red (Fire), in both formulas, and the expression, “I come to the edge of your body,” indicate that the hands are first warmed over the fire, in accordance with the general practice when laying on the hands. The prayer to the Black Spider is a beautiful specimen of poetic imagery, and hardly requires an explanation. The final paragraph indicates the successful accomplishment of his purpose. “Your grandchildren” (tsetsûli´sĭ) is an expression frequently used in addressing the more important deities.

MISCELLANEOUS FORMULAS.

SÛⁿN´YĬ ED´HĬ E´SGA ASTÛⁿTI´YĬ.

Sgĕ! Uhyûⁿtsâ´yĭ galûⁿlti´tla tsûltâ´histĭ, Hĭsgaya Gigage´ĭ, usĭnu´lĭ di´tsakûnĭ´ denatlûⁿhi´sani´ga Uy-igawa´stĭ duda´ntĭ. Nûⁿnâ´hĭ tatuna´watĭ. Usĭnu´lĭ duda´ntâ dani´yûⁿstanilĭ´.

Sgĕ! Uhyûⁿtlâ´yĭ galûⁿlti´tla tsûltâ´histĭ, Hĭsga´ya Tĕ´halu, hinaw’sŭ´’ki. Ha-usĭnu´lĭ nâ´gwa di´tsakûnĭ´ denatlûⁿhisani´ga uy-igawa´stĭ duda´ntĭ. Nûⁿnâ´hĭ tătuna´wătĭ. Usĭnu´lĭ duda´ntâ dani´galĭstanĭ´.

Translation.

TO SHORTEN A NIGHT-GOER ON THIS SIDE.

Listen! In the Frigid Land above you repose, O Red Man, quickly we two have prepared your arrows for the soul of the Imprecator. He has them lying along the path. Quickly we two will take his soul as we go along.

Listen! In the Frigid Land above you repose, O Purple Man, * * * *. Ha! Quickly now we two have prepared your arrows for the soul of the Imprecator. He has them lying along the path. Quickly we two will cut his soul in two.

Explanation.

This formula, from A‘yû´ⁿinĭs’ book, is for the purpose of driving away a witch from the house of a sick person, and opens up a most interesting chapter of Cherokee beliefs. The witch is supposed to go about chiefly under cover of darkness, and hence is called sûⁿnâ´yĭ edâ´hĭ, “the night goer.” This is the term in common use; but there are a number of formulistic expressions to designate a witch, one of which, u´ya igawa´stĭ, occurs in the body of the formula and may be rendered “the imprecator,” i.e., the sayer of evil things or curses. As the counteracting of a deadly spell always results in the death of its author, the formula is stated to be not merely to drive away the wizard, but to kill him, or, according to the formulistic expression, “to shorten him (his life) on this side.”

When it becomes known that a man is dangerously sick the witches from far and near gather invisibly about his house after nightfall to worry him and even force their way in to his bedside unless prevented by the presence of a more powerful shaman within the house. They annoy the sick man and thus hasten his death by stamping upon the roof and beating upon the sides of the house; and if they can manage to get inside they raise up the dying sufferer from the bed and let him fall again or even drag him out upon the floor. The object of the witch in doing this is to prolong his term of years by adding to his own life as much as he can take from that of the sick man. Thus it is that a witch who is successful in these practices lives to be very old. Without going into extended details, it may be sufficient to state that the one most dreaded, alike by the friends of the sick man and by the lesser witches, is the Kâ´lana-ayeli´skĭ or Raven Mocker, so called because he flies through the air at night in a shape of fire, uttering sounds like the harsh croak of a raven.

The formula here given is short and simple as compared with some others. There is evidently a mistake in regard to the Red Man, who is here placed in the north, instead of in the east, as it should be. The reference to the arrows will be explained further on. Purple, mentioned in the second paragraph, has nearly the same symbolic meaning as blue, viz: Trouble, vexation and defeat; hence the Purple Man is called upon to frustrate the designs of the witch.

To drive away the witch the shaman first prepares four sharpened sticks, which he drives down into the ground outside the house at each of the four corners, leaving the pointed ends projecting upward and outward. Then, about noontime he gets ready the Tsâlagayû´ⁿlĭ or “Old Tobacco” (Nicotiana rustica), with which he fills his pipe, repeating this formula during the operation, after which he wraps the pipe thus filled in a black cloth. This sacred tobacco is smoked only for this purpose. He then goes out into the forest, and returns just before dark, about which time the witch may be expected to put in an appearance. Lighting his pipe, he goes slowly around the house, puffing the smoke in the direction of every trail by which the witch might be able to approach, and probably repeating the same or another formula the while. He then goes into the house and awaits results. When the witch approaches under cover of the darkness, whether in his own proper shape or in the form of some animal, the sharpened stick on that side of the house shoots up into the air and comes down like an arrow upon his head, inflicting such a wound as proves fatal within seven days. This explains the words of the formula, “We have prepared your arrows for the soul of the Imprecator. He has them lying along the path”. A‘yû´ⁿinĭ said nothing about the use of the sharpened sticks in this connection, mentioning only the tobacco, but the ceremony, as here described, is the one ordinarily used. When wounded the witch utters a groan which is heard by those listening inside the house, even at the distance of half a mile. No one knows certainly who the witch is until a day or two afterward, when some old man or woman, perhaps in a remote settlement, is suddenly seized with a mysterious illness and before seven days elapse is dead.

GAHU´STĬ A´GIYAHU´SA.

Sgĕ! Ha-nâ´gwa hatû´ⁿgani´ga Nû´ⁿya Wâtige´ĭ, gahu´stĭ tsûtska´dĭ nige´sûⁿna. Ha-nâ´gwa dû´ⁿgihya´lĭ. Agiyahu´sa sĭ´kwa, haga´ tsûⁿ-nû´ iyû´ⁿta dătsi´waktû´hĭ. Tla-‘ke´ a´ya a´kwatseli´ga. 0 0 digwadâi´ta.

Translation.

I HAVE LOST SOMETHING.

Listen! Ha! Now you have drawn near to hearken, O Brown Rock; you never lie about anything. Ha! Now I am about to seek for it. I have lost a hog and now tell me about where I shall find it. For is it not mine? My name is ——.

Explanation.

This formula, for finding anything lost, is so simple as to need but little explanation. Brown in this instance has probably no mythologic significance, but refers to the color of the stone used in the ceremony. This is a small rounded water-worn pebble, in substance resembling quartz and of a reddish-brown color. It is suspended by a string held between the thumb and finger of the shaman, who is guided in his search by the swinging of the pebble, which, according to their theory, will swing farther in the direction of the lost article than in the contrary direction! The shaman, who is always fasting, repeats the formula, while closely watching the the motions of the swinging pebble. He usually begins early in the morning, making the first trial at the house of the owner of the lost article. After noting the general direction toward which it seems to lean he goes a considerable distance in that direction, perhaps half a mile or more, and makes a second trial. This time the pebble may swing off at an angle in another direction. He follows up in the direction indicated for perhaps another half mile, when on a third trial the stone may veer around toward the starting point, and a fourth attempt may complete the circuit. Having thus arrived at the conclusion that the missing article is somewhere within a certain circumscribed area, he advances to the center of this space and marks out upon the ground a small circle inclosing a cross with arms pointing toward the four cardinal points. Holding the stone over the center of the cross he again repeats the formula and notes the direction in which the pebble swings. This is the final trial and he now goes slowly and carefully over the whole surface in that direction, between the center of the circle and the limit of the circumscribed area until in theory, at least, the article is found. Should he fail, he is never at a loss for excuses, but the specialists in this line are generally very shrewd guessers well versed in the doctrine of probabilities.

There are many formulas for this purpose, some of them being long and elaborate. When there is reason to believe that the missing article has been stolen, the specialist first determines the clan or settlement to which the thief belongs and afterward the name of the individual. Straws, bread balls, and stones of various kinds are used in the different formulas, the ceremony differing according to the medium employed. The stones are generally pointed crystals or antique arrowheads, and are suspended as already described, the point being supposed to turn finally in the direction of the missing object. Several of these stones have been obtained on the reservation and are now deposited in the National Museum. It need excite no surprise to find the hog mentioned in the formula, as this animal has been domesticated among the Cherokees for more than a century, although most of them are strongly prejudiced against it.

HIA´ UNÁLE (ATESTI´YĬ).

Sgĕ! Ha-nâ´gwa hĭnahûⁿ´ski tayĭ´. Ha-tâ´sti-gwû gûⁿska´ihû. Tsûtali´i-gwati´na halu´‘nĭ. Kû´nigwati´na dula´ska galû´ⁿlati-gwû witu´ktĭ. Wigûⁿyasĕ´hĭsĭ. ´talĭ tsugû´ⁿyĭ wite´tsatanû´ⁿûⁿsĭ´ nûⁿnâhĭ tsane´lagĭ de´gatsana´wadise´stĭ. Kûnstû´ dutsasû´ⁿĭ atû´ⁿwasûtĕ´hahĭ´ tsûtûneli´sestĭ. Sgĕ!

Translation.

THIS IS TO FRIGHTEN A STORM.

Listen! O now you are coming in rut. Ha! I am exceedingly afraid of you. But yet you are only tracking your wife. Her footprints can be seen there directed upward toward the heavens. I have pointed them out for you. Let your paths stretch out along the tree tops (?) on the lofty mountains (and) you shall have them (the paths) lying down without being disturbed, Let (your path) as you go along be where the waving branches meet. Listen!

Explanation.

This formula, from A‘yû´ⁿinĭ’s book, is for driving away, or “frightening” a storm, which threatens to injure the growing corn. The first part is a meaningless song, which is sung in a low tone in the peculiar style of most of the sacred songs. The storm, which is not directly named, is then addressed and declared to be coming on in a fearful manner on the track of his wife, like an animal in the rutting season. The shaman points out her tracks directed toward the upper regions and begs the storm spirit to follow her along the waving tree tops of the lofty mountains, where he shall be undisturbed.

The shaman stands facing the approaching storm with one hand stretched out toward it. After repeating the song and prayer he gently blows in the direction toward which he wishes it to go, waving his hand in the same direction as though pushing away the storm. A part of the storm is usually sent into the upper regions of the atmosphere. If standing at the edge of the field, he holds a blade of corn in one hand while repeating the ceremony.

DANAWÛ´ TSUNEDÂLÛ´HĬ NUNATÛ´NELI´TALÛ´ⁿHĬ U´NALSTELTA´‘TANÛ´HĬ.

Hayĭ! Yû! Sgĕ! Nâ´gwa usĭnuli´yu A´tasu Gi´gage´ĭ hinisa´latani´ga. Usĭnu´lĭ duda´ntâ u´nanugâ´tsidastĭ´ nige´sûⁿna. Duda´ntâ e‘lawi´nĭ iyû´ⁿta ă´tasû digûⁿnage´ĭ degûⁿlskwĭ´tahise´stĭ, anetsâge´ta unanugâ´istĭ nige´sûⁿna, nitinû´ⁿneli´ga. Ă´tasû dusa´ladanû´ⁿstĭ nige´sûⁿna, nitinû´ⁿneli´ga. E‘lawi´nĭ iyû´ⁿta ă´tasû ûⁿnage´ ugûⁿ´hatû ûⁿnage´ sâ´gwa da‘liyĕ´kû‘lani´ga unadutlâ´gĭ. Unanugâ´tsida´stĭ nige´sûⁿna, nûⁿeli´ga.

Usĭnuli´yu tsunada´ntâ kul‘kwâ´gine tigalû´ⁿltiyû´ⁿĭ iyû´ⁿta ada´ntâ tega´yĕ‘ti´tege´stĭ. Tsunada´ntâ tsuligalĭ´stĭ nige´sûⁿna dudûni´tege´stĭ. Usĭnu´lĭ deniû´ⁿeli´ga galû´ⁿlatĭ iyû´ⁿta widu´l‘tâhĭsti´tege´stĭ. Ă´tasû gigage´ĭ dĕhatagû´ⁿyastani´ga. Tsunada´ntâ tsudastû´nilida´stĭ nige´sûⁿna nûⁿeli´ga. Tsunada´ntâ galû´ⁿlatĭ iyû´ⁿta witĕ´‘titege´stĭ. Tsunada´ntâ anigwalu´gĭ une´ga gûⁿwa´nadagû´ⁿyastitege´stĭ. Sa‘ka´nĭ udûnu´hĭ nige´sûⁿna usĭnuli´yu. Yû!

Translation.

WHAT THOSE WHO HAVE BEEN TO WAR DID TO HELP THEMSELVES.

Hayĭ! Yû! Listen! Now instantly we have lifted up the red war club. Quickly his soul shall be without motion. There under the earth, where the black war clubs shall be moving about like ball sticks in the game, there his soul shall be, never to reappear. We cause it to be so. He shall never go and lift up the war club. We cause it to be so. There under the earth the black war club (and) the black fog have come together as one for their covering. It shall never move about (i.e., the black fog shall never be lifted from them). We cause it to be so.

Instantly shall their souls be moving about there in the seventh heaven. Their souls shall never break in two. So shall it be. Quickly we have moved them (their souls) on high for them, where they shall be going about in peace. You (?) have shielded yourselves (?) with the red war club. Their souls shall never be knocked about. Cause it to be so. There on high their souls shall be going about. Let them shield themselves with the white war whoop. Instantly (grant that) they shall never become blue. Yû!

Explanation.

This formula, obtained from A‘wani´ta, may be repeated by the doctor for as many as eight men at once when about to go to war. It is recited for four consecutive nights, immediately before setting out. There is no tabu enjoined and no beads are used, but the warriors “go to water” in the regular way, that is, they stand at the edge of the stream, facing the east and looking down upon the water, while the shaman, standing behind them, repeats the formula. On the fourth night the shaman gives to each man a small charmed root which has the power to confer invulnerability. On the eve of battle the warrior after bathing in the running stream chews a portion of this and spits the juice upon his body in order that the bullets of the enemy may pass him by or slide off from his skin like drops of water. Almost every man of the three hundred East Cherokees who served in the rebellion had this or a similar ceremony performed before setting out—many of them also consulting the oracular ulûⁿsû´tĭ stone at the same time—and it is but fair to state that not more than two or three of the entire number were wounded in actual battle.

In the formula the shaman identifies himself with the warriors, asserting that “we” have lifted up the red war club, red being the color symbolic of success and having no reference to blood, as might be supposed from the connection. In the first paragraph he invokes curses upon the enemy, the future tense verb It shall be, etc., having throughout the force of let it be. He puts the souls of the doomed enemy in the lower regions, where the black war clubs are constantly waving about, and envelops them in a black fog, which shall never be lifted and out of which they shall never reappear. From the expression in the second paragraph, “their souls shall never be knocked about,” the reference to the black war clubs moving about like ball sticks in the game would seem to imply that they are continually buffeting the doomed souls under the earth. The spirit land of the Cherokees is in the west, but in these formulas of malediction or blessing the soul of the doomed man is generally consigned to the underground region, while that of the victor is raised by antithesis to the seventh heaven.

Having disposed of the enemy, the shaman in the second paragraph turns his attention to his friends and at once raises their souls to the seventh heaven, where they shall go about in peace, shielded by (literally, “covered with”) the red war club of success, and never to be knocked about by the blows of the enemy. “Breaking the soul in two” is equivalent to snapping the thread of life, the soul being regarded as an intangible something having length, like a rod or a string. This formula, like others written down by the same shaman, contains several evident inconsistencies both as to grammar and mythology, due to the fact that A‘wanita is extremely careless with regard to details and that this particular formula has probably not been used for the last quarter of a century. The warriors are also made to shield themselves with the white war whoop, which should undoubtedly be the red war whoop, consistent with the red war club, white being the color emblematic of peace, which is evidently an incongruity. The war whoop is believed to have a positive magic power for the protection of the warrior, as well as for terrifying the foe.

The mythologic significance of the different colors is well shown in this formula. Red, symbolic of success, is the color of the war club with which the warrior is to strike the enemy and also of the other one with which he is to shield or “cover” himself. There is no doubt that the war whoop also should be represented as red. In conjuring with the beads for long life, for recovery from sickness, or for success in love, the ball play, or any other undertaking, the red beads represent the party for whose benefit the magic spell is wrought, and he is figuratively clothed in red and made to stand upon a red cloth or placed upon a red seat. The red spirits invoked always live in the east and everything pertaining to them is of the same color.

Black is always typical of death, and in this formula the soul of the enemy is continually beaten about by black war clubs and enveloped in a black fog. In conjuring to destroy an enemy the shaman uses black beads and invokes the black spirits—which always live in the west—bidding them tear out the man’s soul, carry it to the west, and put it into the black coffin deep in the black mud, with a black serpent coiled above it.

Blue is emblematic of failure, disappointment, or unsatisfied desire. “They shall never become blue” means that they shall never fail in anything they undertake. In love charms the lover figuratively covers himself with red and prays that his rival shall become entirely blue and walk in a blue path. The formulistic expression, “He is entirely blue,” closely approximates in meaning the common English phrase, “He feels blue.” The blue spirits live in the north.

White—which occurs in this formula only by an evident error—denotes peace and happiness. In ceremonial addresses, as at the green corn dance and ball play, the people figuratively partake of white food and after the dance or the game return along the white trail to their white houses. In love charms the man, in order to induce the woman to cast her lot with his, boasts “I am a white man,” implying that all is happiness where he is. White beads have the same meaning in the bead conjuring and white was the color of the stone pipe anciently used in ratifying peace treaties. The white spirits live in the south (Wa´hală).

Two other colors, brown and yellow, are also mentioned in the formulas. Wâtige´ĭ, “brown,” is the term used to include brown, bay, dun, and similar colors, especially as applied to animals. It seldom occurs in the formulas and its mythologic significance is as yet undetermined. Yellow is of more frequent occurrence and is typical of trouble and all manner of vexation, the yellow spirits being generally invoked when the shaman wishes to bring down calamities upon the head of his victim, without actually destroying him. So far as present knowledge goes, neither brown nor yellow can be assigned to any particular point of the compass.

Usĭnuli´yu, rendered “instantly,” is the intensive form of usĭnu´lĭ “quickly,” both of which words recur constantly in the formulas, in some entering into almost every sentence. This frequently gives the translation an awkward appearance. Thus the final sentence above, which means literally “they shall never become blue instantly,” signifies “Grant that they shall never become blue”, i.e., shall never fail in their purpose, and grant our petition instantly.

DIDA´LATLI´‘TĬ.

Sgĕ! Nâ´gwa tsûdantâ´gĭ tegû´ⁿyatawâ´ilateli´ga. Iyustĭ (0 0) tsilastû´‘lĭ Iyu´stĭ (0 0) ditsadâ´ita. Tsûwatsi´la elawi´nĭ tsidâ´hĭstani´ga. Tsûdantâgĭ elawi´nĭ tsidâ´hĭstani´ga. Nû´ⁿya gû´ⁿnage gûⁿyu´tlûⁿtani´ga. Ă‘nûwa´gĭ gû´ⁿnage´ gûⁿyu´tlûⁿtani´ga. Sûⁿtalu´ga gû´ⁿnage degû´ⁿyanu´galû´ⁿtani´ga, tsû´nanugâ´istĭ nige´sûⁿna. Usûhi´yĭ nûⁿnâ´hĭ wite´tsatanû´ⁿûⁿsĭ gûne´sâ gû´ⁿnage asahalagĭ´. Tsûtû´neli´ga. Elawâ´tĭ asa´halagĭ´a´dûⁿni´ga. Usĭnuli´yu Usûhi´yĭ gûltsâ´tĕ digû´ⁿnagesta´yĭ, elawâ´ti gû´ⁿnage tidâ´hĭstĭ wa‘yanu´galûⁿtsi´ga. Gûne´sa gû´ⁿage sûⁿtalu´ga gû´ⁿnage gayu´tlûⁿtani´ga. Tsûdantâ´gĭ ûska´lûⁿtsi´ga. Sa‘ka´nĭ adûⁿni´ga. Usû´hita atanis´se´tĭ, ayâ´lâtsi´sestĭ tsûdantâ´gĭ, tsû´nanugâ´istĭ nige´sûⁿna. Sgĕ!

Translation.

TO DESTROY LIFE.

Listen! Now I have come to step over your soul. You are of the (wolf) clan. Your name is (A‘yû´ⁿinĭ). Your spittle I have put at rest under the earth. Your soul I have put at rest under the earth. I have come to cover you over with the black rock. I have come to cover you over with the black cloth. I have come to cover you with the black slabs, never to reappear. Toward the black coffin of the upland in the Darkening Land your paths shall stretch out. So shall it be for you. The clay of the upland has come (to cover you. (?)) Instantly the black clay has lodged there where it is at rest at the black houses in the Darkening Land. With the black coffin and with the black slabs I have come to cover you. Now your soul has faded away. It has become blue. When darkness comes your spirit shall grow less and dwindle away, never to reappear. Listen!

Explanation.

This formula is from the manuscript book of A‘yû´ⁿinĭ, who explained the whole ceremony. The language needs but little explanation. A blank is left for the name and clan of the victim, and is filled in by the shaman. As the purpose of the ceremony is to bring about the death of the victim, everything spoken of is symbolically colored black, according to the significance of the colors as already explained. The declaration near the end, “It has become blue,” indicates that the victim now begins to feel in himself the effects of the incantation, and that as darkness comes on his spirit will shrink and gradually become less until it dwindles away to nothingness.

When the shaman wishes to destroy the life of another, either for his own purposes or for hire, he conceals himself near the trail along which the victim is likely to pass. When the doomed man appears the shaman waits until he has gone by and then follows him secretly until he chances to spit upon the ground. On coming up to the spot the shaman collects upon the end of a stick a little of the dust thus moistened with the victim’s spittle. The possession of the man’s spittle gives him power over the life of the man himself. Many ailments are said by the doctors to be due to the fact that some enemy has by this means “changed the spittle” of the patient and caused it to breed animals or sprout corn in the sick man’s body. In the love charms also the lover always figuratively “takes the spittle” of the girl in order to fix her affections upon himself. The same idea in regard to spittle is found in European folk medicine.

The shaman then puts the clay thus moistened into a tube consisting of a joint of the Kanesâ´la or wild parsnip, a poisonous plant of considerable importance in life-conjuring ceremonies. He also puts into the tube seven earthworms beaten into a paste, and several splinters from a tree which has been struck by lightning. The idea in regard to the worms is not quite clear, but it may be that they are expected to devour the soul of the victim as earthworms are supposed to feed upon dead bodies, or perhaps it is thought that from their burrowing habits they may serve to hollow out a grave for the soul under the earth, the quarter to which the shaman consigns it. In other similar ceremonies the dirt-dauber wasp or the stinging ant is buried in the same manner in order that it may kill the soul, as these are said to kill other more powerful insects by their poisonous sting or bite. The wood of a tree struck by lightning is also a potent spell for both good and evil and is used in many formulas of various kinds.

Having prepared the tube, the shaman goes into the forest to a tree which has been struck by lightning. At its base he digs a hole, in the bottom of which he puts a large yellow stone slab. He then puts in the tube, together with seven yellow pebbles, fills in the earth, and finally builds a fire over the spot to destroy all traces of his work. The yellow stones are probably chosen as the next best substitute for black stones, which are not always easy to find. The formula mentions “black rock,” black being the emblem of death, while yellow typifies trouble. The shaman and his employer fast until after the ceremony.

If the ceremony has been properly carried out, the victim becomes blue, that is, he feels the effects in himself at once, and, unless he employs the countercharms of some more powerful shaman, his soul begins to shrivel up and dwindle, and within seven days he is dead. When it is found that the spell has no effect upon the intended victim it is believed that he has discovered the plot and has taken measures for his own protection, or that, having suspected a design against him—as, for instance, after having won a girl’s affections from a rival or overcoming him in the ball play—he has already secured himself from all attempts by counterspells. It then becomes a serious matter, as, should he succeed in turning the curse aside from himself, it will return upon the heads of his enemies.

The shaman and his employer then retire to a lonely spot in the mountains, in the vicinity of a small stream, and begin a new series of conjurations with the beads. After constructing a temporary shelter of bark laid over poles, the two go down to the water, the shaman taking with him two pieces of cloth, a yard or two yards in length, one white, the other black, together with seven red and seven black beads. The cloth is the shaman’s pay for his services, and is furnished by his employer, who sometimes also supplies the beads. There are many formulas for conjuring with the beads, which are used on almost all important occasions, and differences also in the details of the ceremony, but the general practice is the same in all cases. The shaman selects a bend in the river where his client can look toward the east while facing up stream. The man then takes up his position on the bank or wades into the stream a short distance, where—in the ceremonial language—the water is a “hand length” (awâ´hilû) in depth and stands silently with his eyes fixed upon the water and his back to the shaman on the bank. The shaman then lays upon the ground the two pieces of cloth, folded into convenient size, and places the red beads—typical of success and his client upon the white cloth, while the black beads—emblematic of death and the intended victim—are laid upon the black cloth. It is probable that the first cloth should properly be red instead of white, but as it is difficult to get red cloth, except in the shape of handkerchiefs, a substitution has been made, the two colors having a close mythologic relation. In former days a piece of buckskin and the small glossy, seeds of the Viper’s Bugloss (Echium vulgare) were used instead of the cloth and beads. The formulistic name for the bead is sû´nĭkta, which the priests are unable to analyze, the ordinary word for beads or coin being adélâ.

The shaman now takes a red bead, representing his client, between the thumb and index finger of his right hand, and a black bead, representing the victim, in like manner, in his left hand. Standing a few feet behind his client he turns toward the east, fixes his eyes upon the bead between the thumb and finger of his right hand, and addresses it as the Sû´nĭkta Gigăge´ĭ, the Red Bead, invoking blessings upon his client and clothing him with the red garments of success. The formula is repeated in a low chant or intonation, the voice rising at intervals, after the manner of a revival speaker. Then turning to the black bead in his left hand he addresses it in similar manner, calling down the most withering curses upon the head of the victim. Finally looking up he addresses the stream, under the name of Yû´ⁿwĭ Gûnahi´ta, the “Long Person,” imploring it to protect his client and raise him to the seventh heaven, where he will be secure from all his enemies. The other, then stooping down, dips up water in his hand seven times and pours it upon his head, rubbing it upon his shoulders and breast at the same time. In some cases he dips completely under seven times, being stripped, of course, even when the water is of almost icy coldness. The shaman, then stooping down, makes a small hole in the ground with his finger, drops into it the fatal black bead, and buries it out of sight with a stamp of his foot. This ends the ceremony, which is called “taking to water.”

While addressing the beads the shaman attentively observes them as they are held between the thumb and finger of his outstretched hands. In a short time they begin to move, slowly and but a short distance at first, then faster and farther, often coming down as far as the first joint of the finger or even below, with an irregular serpentine motion from side to side, returning in the same manner. Should the red bead be more lively in its movements and come down lower on the finger than the black bead, he confidently predicts for the client the speedy accomplishment of his desire. On the other hand, should the black bead surpass the red in activity, the spells of the shaman employed by the intended victim are too strong, and the whole ceremony must be gone over again with an additional and larger quantity of cloth. This must be kept up until the movements of the red beads give token of success or until they show by their sluggish motions or their failure to move down along the finger that the opposing shaman can not be overcome. In the latter case the discouraged plotter gives up all hope, considering himself as cursed by every imprecation which he has unsuccessfully invoked upon his enemy, goes home and—theoretically—lies down and dies. As a matter of fact, however, the shaman is always ready with other formulas by means of which he can ward off such fatal results, in consideration, of a sufficient quantity of cloth.

Should the first trial, which takes place at daybreak, prove unsuccessful, the shaman and his client fast until just before sunset. They then eat and remain awake until midnight, when the ceremony is repeated, and if still unsuccessful it may be repeated four times before daybreak (or the following noon?), both men remaining awake and fasting throughout the night. If still unsuccessful, they continue to fast all day until just before sundown. Then they eat again and again remain awake until midnight, when the previous night’s programme is repeated. It has now become a trial of endurance between the revengeful client and his shaman on the one side and the intended victim and his shaman on the other, the latter being supposed to be industriously working countercharms all the while, as each party must subsist upon one meal per day and abstain entirely from sleep until the result has been decided one way or the other. Failure to endure this severe strain, even so much as closing the eyes in sleep for a few moments or partaking of the least nourishment excepting just before sunset, neutralizes all the previous work and places the unfortunate offender at the mercy of his more watchful enemy. If the shaman be still unsuccessful on the fourth day, he acknowledges himself defeated and gives up the contest. Should his spells prove the stronger, his victim will die within seven days, or, as the Cherokees say, seven nights. These “seven nights,” however, are frequently interpreted, figuratively, to mean seven years, a rendering which often serves to relieve the shaman from a very embarrassing position.

With regard to the oracle of the whole proceeding, the beads do move; but the explanation is simple, although the Indians account for it by saying that the beads become alive by the recitation of the sacred formula. The shaman is laboring under strong, though suppressed, emotion. He stands with his hands stretched out in a constrained position, every muscle tense, his breast heaving and voice trembling from the effort, and the natural result is that before he is done praying his fingers begin to twitch involuntarily and thus cause the beads to move. As before stated, their motion is irregular; but the peculiar delicacy of touch acquired by long practice probably imparts more directness to their movements than would at first seem possible.

HIĂ´ A´NE´TS UGÛ´ⁿWA´LĬ AM´YĬ DITSÛ´ⁿSTA´TĬ.

Sgĕ! Ha-nâgwa ă´stĭ une´ga aksâ´ûⁿtanû´ⁿ usĭnu´lĭ a‘ne´tsâ unatsâ´nûⁿtse´lahĭ akta´‘tĭ adûⁿni´ga.

Iyu´stĭ utadâ´ta, iyu´stĭ tsunadâ´ita. Nûⁿnâ´hĭ anite´lahĕhû´ ige´skĭ nige´sûⁿna. Dû´ksi-gwu´ dedu´natsgû‘la´wate´gû. Da´‘sûⁿ unilâtsi´satû. Sa‘ka´ni unati´satû´.

Nûⁿnâ´hĭ dâ´tadu´nina´watĭ´ a´yû-‘nû´ digwatseli´ga a‘ne´tsâ unatsâ´nûⁿtse´lahĭ. Tla´mehû Gigage´ĭ sâ´gwa danûtsgû´‘lani´ga. Igû´ⁿyĭ galû´ⁿlâ ge´sûⁿ i´yûⁿ kanû´ⁿlagĭ ^uwâhâ´hĭstâ´gĭ. Ta´line galû´ⁿlâ ge´suⁿ i´yûⁿ kanû´ⁿlagĭ ^uwâhâ´hĭstâ´gĭ. He´nilû danûtsgû´‘lani´ga. Tla´ma ûⁿni´ta a´nigwalu´gĭ gûⁿtla´‘tisge´stĭ, ase´gwû nige´sûⁿna.

Du´talĕ a‘ne´tsâ unatsâ´nûⁿtse´lahĭ saligu´gi-gwû dedu´natsgû´‘lawĭsti´tegû´. Elawi´nĭ da´‘sûⁿ unilâtsi´satû.

Tsâ´ine digalû´ⁿlatiyu´ⁿ Să´niwă Gi´gageĭ sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûⁿna. Kanû´ⁿlagĭ ^uwâhâ´hĭstâ´gĭ nû´‘gine digalû´ⁿlatiyû´ⁿ. Gulĭ´sgulĭ´ Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûⁿna. Kanû´ⁿlagĭ ^uwâhâ´hĭstâgĭ hĭ´skine digalû´ⁿlatiyû´ⁿ. Tsŭtsŭ´ Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûⁿna.

Du´talĕ a‘ne´tsâ utsâ´nûⁿtse´lahĭ Tĭne´gwa Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, ige´skĭ nige´sûⁿna. Da´‘sûⁿ unilâtsi´satû. Kanû´ⁿlagĭ ^uwâhâ´hĭstâ´gĭ sutali´ne digalû´ⁿlatiyû´ⁿ. A´nigâsta´ya sâ´gwa danûtsgu´‘lani´ga, asĕ‘gâ´gĭ nige´suⁿna. Kanû´ⁿlagĭ ^uwâhâ´hĭstâ´gĭ kûl‘kwâgine digalû´ⁿlatiyû´ⁿ. Wâtatû´ga Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûⁿna.

Du´talĕ a‘ne´tsâ unatsâ´nûⁿtse´lahĭ, Yâ´na dedu´natsgû´‘lawĭstani´ga, ige´skĭ nige´sûⁿna. Da‘sûⁿ du´nilâtsi´satû. Kanû´ⁿlagĭ de´tagaskalâ´ûⁿtanû´ⁿ, igûⁿ´wûlstanûhi-gwûdi´na tsuye´listi gesû´ⁿĭ. Akta´‘tĭ adûⁿni´ga.

Sgĕ! Nâ´gwa t’skĭ´nâne´lĭ ta´lădŭ´ iyû´ⁿta a´gwatseli´ga, Wătatu´ga Tsûne´ga. Tsuye´listĭ gesû´ⁿĭ skĭ´nâhûⁿsĭ´ a´gwatseli´ga—kanû´ⁿlagĭ a´gwatseli´ga. Nă´‘nâ utadâ´ta kanû´ⁿlagĭ dedu´skalâ´asi´ga.

Dedû´ndagû´ⁿyastani´ga, gûⁿwâ´hisâ´nûhĭ. Yû!

Translation.

THIS CONCERNS THE BALL PLAY—TO TAKE THEM TO WATER WITH IT.

Listen! Ha! Now where the white thread has been let down, quickly we are about to examine into (the fate of) the admirers of the ball play.

They are of—such a (iyu´stĭ) descent. They are called—so and so (iyu´stĭ). They are shaking the road which shall never be joyful. The miserable Terrapin has come and fastened himself upon them as they go about. They have lost all strength. They have become entirely blue.

But now my admirers of the ball play have their roads lying along in this direction. The Red Bat has come and made himself one of them. There in the first heaven are the pleasing stakes. There in the second heaven are the pleasing stakes. The Pewee has come and joined them. The immortal ball stick shall place itself upon the whoop, never to be defeated.

As for the lovers of the ball play on the other side, the common Turtle has come and fastened himself upon them as they go about. Under the earth they have lost all strength.

The pleasing stakes are in the third heaven. The Red Tlăniwă has come and made himself one of them, that they may never be defeated. The pleasing stakes are in the fourth heaven. The Blue Fly-catcher has made himself one of them, that they may never be defeated. The pleasing stakes are in the fifth heaven. The Blue Martin has made himself one of them, that they may never be defeated.

The other lovers of the ball play, the Blue Mole has come and fastened upon them, that they may never be joyous. They have lost all strength.

The pleasing stakes are there in the sixth heaven. The Chimney Swift has made himself one of them, that they may never be defeated. The pleasing stakes are in the seventh heaven. The Blue Dragon-fly has made himself one of them, that they may never be defeated.

As for the other admirers of the ball play, the Bear has just come and fastened him upon them, that they may never be happy. They have lost all strength. He has let the stakes slip from his grasp and there shall be nothing left for their share.

The examination is ended.

Listen! Now let me know that the twelve are mine, O White Dragon-fly. Tell me that the share is to be mine—that the stakes are mine. As for the player there on the other side, he has been forced to let go his hold upon the stakes.

Now they are become exultant and happy. Yû!

Explanation.

This formula, from the A‘yûⁿinĭ manuscript is one of those used by the shaman in taking the ball players to water before the game. The ceremony is performed in connection with red and black beads, as described in the formula just given for destroying life. The formulistic name given to the ball players signifies literally, “admirers of the ball play.” The Tlă´niwă (să´niwă in the Middle dialect) is the mythic great hawk, as large and powerful as the roc of Arabian tales. The shaman begins by declaring that it is his purpose to examine or inquire into the fate of the ball players, and then gives his attention by turns to his friends and their opponents, fixing his eyes upon the red bead while praying for his clients, and upon the black bead while speaking of their rivals. His friends he raises gradually to the seventh or highest galû´ⁿlatĭ. This word literally signifies height, and is the name given to the abode of the gods dwelling above the earth, and is also used to mean heaven in the Cherokee bible translation. The opposing players, on the other hand, are put down under the earth, and are made to resemble animals slow and clumsy of movement, while on behalf of his friends the shaman invokes the aid of swift-flying birds, which, according to the Indian belief, never by any chance fail to secure their prey. The birds invoked are the He´nilû or wood pewee (Contopus virens), the Tlăniwă or mythic hawk, the Gulĭ´sgulĭ´ or great crested flycatcher (Myiarchus crinitus), the Tsûtsû or martin (Progne subis), and the A´nigâsta´ya or chimney swift (Chætura pelasgia). In the idiom of the formulas it is said that these “have just come and are sticking to them” (the players), the same word (danûtsgû´lani’ga) being used to express the devoted attention of a lover to his mistress. The Watatuga, a small species of dragon-fly, is also invoked, together with the bat, which, according to a Cherokee myth, once took sides with the birds in a great ball contest with the four-footed animals, and won the victory for the birds by reason of his superior skill in dodging. This myth explains also why birds, and no quadrupeds, are invoked by the shaman to the aid of his friends. In accordance with the regular color symbolism the flycatcher, martin, and dragon-fly, like the bat and the tlă´niwă, should be red, the color of success, instead of blue, evidently so written by mistake. The white thread is frequently mentioned in the formulas, but in this instance the reference is not clear. The twelve refers to the number of runs made in the game.

INDEX.

Page references in Roman numerals link to the introductory material, included in the present file. Page references in Arabic numerals link to the Powell, Hoffman and Mooney articles in separate files. The two very long lists of Midewiwin songs were not individually linked.

A B C D E F G H I J K L M N O P Q R S T U V W Y Z

Page.

A.

Abnaki, population 48

Achastlians, Lamanon’s vocabulary of the 75

Acoma, a Keresan dialect 83

population 83

Adair, James, quoted on Choctaw villages 40

Adaizan family 45–48

Adaizan and Caddoan languages compared 46

Adam, Lucien, on the Taensa language 96

Agriculture, effect of, on Indian population 38

region to which limited 41

extent of practice of, by Indian tribes 42

Aht division of Wakashan family 129, 130

Ahtena tribe of Copper River 53

population 55

Ai-yan, population 55

Akansa, or Quapaw tribe 113

Akoklako, or Lower Cootenai 85

Aleutian Islanders belong to Eskimauan family 73

population 75

Algonquian family 47–51

list of tribes 48

population 48

habitat of certain western tribes of 113

Alibamu, habitat and population 95

Alsea, habitat 134

Al-ta-tin, population 55

Angel de la Guardia Island, occupied by Yuman tribes 138

Apache, habitat 54

population 56

Apalaches, supposed by Gallatin to be the Yuchi 126

Apalachi tribe 95

Arapaho, habitat 48, 109

population 48

Arikara, habitat 60

population 62

Arizona, work in XVIII, XXV–XXVIII

Assinaboin, habitat 115

population 117

Atfalati, population 82

Athapascan family 51–56

Atnah tribe, considered distinct from Salish by Gallatin 103

Attacapan family 56–57

Attakapa language reputed to be spoken by the Karankawa 82

Auk, population 87

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

B.

Baffin Land, Eskimo population 75

Bancroft, George, linguistic literature 13

cited on Cherokee habitat 78, 79

Bancroft, Hubert H., linguistic literature 24

Bandelier, A. F., on the Keres 83

Bannock, former habitat 108

population 110

Bartlett, John R., cited on Lipan and Apache habitat 54

the Pima described by 98

Barton, B. S., comparison of Iroquois and Cheroki 77

Bathing in medical practice of Cherokees, 333–334, 335–336

Batts on Tutelo habitat in 1671 114

Bellacoola, population 105, 131

Bellomont, Earl of, cited on the Tutelo 114

Beothukan family 57–58

Berghaus, Heinrich, linguistic literature 16

Bessels, Emil, acknowledgments 73

Biloxi, a Siouan tribe 112

early habitat 114

present habitat 116

population 118

Birch-bark records and songs of the Midē´wiwin 286–289

Bleeding, practice of among the Cherokees 334–335

Blount, on Cherokee and Chickasaw habitat 79

Boas, Franz, cited on Chimakum habitat 62

on population of Chimmesyan tribes 64

on the middle group of Eskimo 73

on population of Baffin Land Eskimo 75

Salishan researches 104

Haida researches 120

Wakashan researches 129

on the habitat of the Haeltzuk 130

Boundaries of Indian tribal lands, difficulty of fixing 43–44

Bourgemont on the habitat of the Comanche 109

Brinton, D. G., cited on Haumonté’s Taensa grammar 96

cited on relations of the Pima language 99

cited on linguistic value of Indian records 318

Buschmann, Johann C. E., linguistic literature 18, 19

on the Kiowa language 84

on the Pima language 99

on Shoshonean families 109

regards Shoshonean and Nahuatlan families as one 140

C.

Cabeça de Vaca, mention of Atayos by 46

Caddoan and Adaizan languages compared 46

Caddoan family 58–62

Caddoan. See Southern Caddoan.

Calapooya, population 82

California, aboriginal game laws in 42

Calispel population 105

Calumet, ceremonial use of, among Algonkian tribes 153

“Carankouas,” a part of Attacapan family 57

Carib, affinities of Timuquana with 123

Carmel language of Mofras 102

Cartier, Jacques, aborigines met by 58, 77–78

Catawba, habitat 112, 114, 116

population 118

Catawba Killer, Cherokee formulas furnished by 316

Cathlascon tribes, Scouler on 81

Caughnawaga, population 80

Cayuga, population 80

Cayuse, habitat and population 127, 128

Central Eskimo, population 75

Champlain, S. de, cited 78

Charlevoix on the derivation of “Iroquois” 77

Chehalis, population 105

Chemehuevi, habitat and population 110

Cherokees, habitat and population 78–80

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, notice of paper on XXXIX–XL

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

Cheyenne tribe, habitat 48, 109

population 49

treaty cited 114

Chicasa, population 95

join the Na’htchi 96

Chilcat, population 87

Chillúla tribe 132

Chimakuan family 62, 63

Chimakum, habitat and population 62

Chimarikan family 63

Chimmesyan family 63–65

Chinookan family 65–86

Chippewyan, population 55

Chitimacuan family, possibly allied to the Attacapan 57

Chitimachan family 66–67

Choctaw Muskhogee family of Gallatin 94

Choctaw, population 95

Choctaw towns described by Adair 40

Chocuyem, a Moquelumnan dialect 92

Cholovone division of the Mariposan 90

Chopunnish, population 107

Chowanoc, perhaps a Tuscarora tribe 79

Chukchi of Asia 74

Chumashan family 67, 68

Chumashan languages, Salinan languages held to be dialects of 101

Clackama, population 66

Clallam language distinct from Chimakum 62

Clallam, population 105

Classification of linguistic families, rules for 8, 12

Classification of Indian languages, literature relating to 12–25

Clavering, Captain, Greenland Eskimo, researches of 72

Cliff dwellings examined XVIII–XXIV

Coahuiltecan family 68, 69

Cochitemi, a Keresan dialect 83

Cochiti, population of 83

Coconoon tribe 90

Cœur d’Alene tribe, population of 105

Cofitachiqui, a supposed Yuchi town 126

Cognation of languages 11, 12

Color symbolism of the Cherokees 342, 343

Colorado, work in XXI–XXIV

Columbia River, improvidence of tribes on 37, 38

Colville tribe, population 105

Comanche, association of the Kiowa with 84

habitat 109

population 110

Comecrudo, vocabulary of, collected by Gatschet 68

Communism among North American Indians 34, 35

Conestoga, former habitat of the 78

Cook, Capt. James, names Waukash tribe 129

Cookkoo-oose tribe of Lewis and Clarke 89

Cootenai tribe 85

Copehan family 69–70

Corbusier, Wm. H., on Crow occupancy of Black Hills 114

Corn, large quantities of, raised by certain tribes 41

Cortez, José, cited 54

Costano dialects, Latham’s opinion concerning 92

Costanoan family 70, 71

Cotoname vocabulary, collected by Gatschet 68

Coulter, Dr., Pima vocabulary of 98

Coyotero Apache, population 56

Cree, population 49

Creeks, habitat and population 95

Cross, use of, in Indian ceremonials 155

Crows, habitat 114, 116

population 118

Cuchan population 188

Curtin, Jeremiah, work of XXX

Chimarikan researches of 63

Costanoan researches of 70

Moquelumnan researches of 93

Yanan researches of 135

acknowledgments to 142

Cushing, Frank H., work of XXXI

on the derivation of “Zuñi” 138

Cushna tribe 99

D.

Dahcota. See Dakota.

Dahcotas, habitat of the divisions of 111

Dakota, tribal and family sense of name 112

divisions of the 114

population and divisions of the 116

Dall, W. H., linguistic literature 21, 22, 24

cited on Eskimo habitat 53

Eskimo researches of 73

on Asiatic Eskimo 74

on population of Alaskan Eskimo 75

Dana on the divisions of the Sacramento tribes 99

Dawson, George M., cited on Indian land tenure 40

assigns the Tagisch to the Koluschan family 87

Salishan researches 104

De Bry, Timuquanan names on map of 124

Delaware, population 49

habitat 79

De L’Isle cited 60

De Soto, Ferdinand, on early habitat of the Kaskaskias 113

supposed to have visited the Yuchi 126

Timuquanan towns encountered by 124

D’Iberville, names of Taensa towns given by 96

Diegueño, population 138

Differentiation of languages within single stock, to what due 141

Digger Indian tongue compared by Powers with the Pit River dialects 98

Disease, Indian belief concerning 39

Cherokee theory of 322–324

Disease and medicine, Cherokee tradition of origin of 319–322

Dobbs, Arthur, cited on Eskimo habitat 73

Dog Rib, population of 55

Dorsey, J. O., work of XXXIV, XXXV

cited on Pacific coast tribes 54

cited on Omaha-Arikara alliance 60

Catawba studies 112

on Crow habitat 114

Takilman researches 121

Yakonan researches 134

acknowledgments to 142

Dress and ornaments used in Ojibwa dances 298, 299

Drew, E. P., on Siuslaw habitat 134

Duflot de Mofras, E. de, cited 92

Soledad, language of 102

Dunbar, John B., quoted on Pawnee habitat 60

Duncan, William, settlement of Chimmesyan tribes by 65

Duponceau collection, Salishan vocabulary of the 103

Du Pratz, Le Page, cited on Caddoan habitat 61

on certain southern tribes 66

on the Na’htchi language 96

Dzhe Manido, the guardian spirit of the Midewiwin 163, 166

Dzhibai midewigân or “Ghost Lodge” 278–281

E.

Eaton, Captain, Zuñi vocabulary of 139

Ecclemachs. See Esselenian family.

Eells, Myron, linguistic literature 24

on the Chimakuan language and habitat 62, 63

Emmert, John W., work of XVII

E-nagh-magh language of Lane 122

Emory, W. H., visit of, to the Pima 98

Environment as affecting language 141

Eskimauan family 71–75

Eslen nation of Galiano 75

Esselenian family 75, 76

Etah Eskimo, habitat of 72, 73

É-ukshikni or Klamath 90

Everette on the derivation of “Yakona” 134

Explorations in stone villages XVIII–XXVIII

F.

“Family,” linguistic, defined 11

Field work XVI–XXX

Filson, John, on Yuchi habitat 127

Financial statement XLI

Flatbow. See Kitunahan family.

Flathead Cootenai 85

Flathead family, Salish or 102

Fontanedo, Timuquanan, local names of 124

Food distribution among North American Indians 34

Friendly Village, dialect of 104

G.

Gahuni manuscript of Cherokee formulas 313, 314

Galiano, D. A., on the Eslen and Runsien 75, 76

Gallatin, Albert, founder of systematic American philology 9, 10

linguistic literature 12, 15, 16, 17

Attacapan researches 57

on the Caddo and Pawnee 59

Chimmesyan researches 64

on the Chitimachan family 66

on the Muskhogean family 94

on Eskimauan boundaries 72

comparison of Iroquois and Cheroki 77

on the Kiowa language 84

on the Koluschan family 86

on Na’htchi habitat 96

Salishan researches 102, 103

reference to “Sahaptin” family 107

on the Shoshonean family 108

on the Siouan family 111

Skittagetan researches 119, 120

on Tonika language 135

on the habitat of the Yuchi 126

linguistic map 142

Game laws of California tribes 42

Garcia, Bartolomé, cited 68

Gatigwanasti manuscript of Cherokee formulas 312, 313

Gatschet, A. S., work of 7, XXXIV

linguistic literature 23, 24

comparison of Caddoan and Adaizan languages by 46

on Pacific Coast tribes 54

Attacapan researches 57

Beothukan researches 57

Chimakuan researches 62

on the derivation of “Chitimacha” 66

Chitimachan researches 67

Coahuiltecan researches 68

Mutson investigations 70

Tonkawe vocabulary collected by 82

on the Kitunahan family 85

distinguishes the Kusan as a distinct stock 89

on the habitat of the Yamasi 95

on the Taensa language 96

on the derivation of “Palaihnih” 97

on the Pima language 99

discovered radical affinity between Wakashan and Salishan families 104

Catawba studies 112

surviving Biloxi found by 114

Takilman researches 121

on the derivation of “Taño” 122

classes Tonkawan as a distinct stock 125

Tonikan researches 125

on early Yuchi habitat 127

on the derivation of Waiilatpu 127

Washoan language separated by 131

Wishoskan researches 133

on the Sayúsklan language 134

acknowledgments to 143

Gens du Lac, habitat 111

Georgia, work in XVIII

Ghost Lodge ceremonies 278–281

Gibbs, George, linguistic literature 17, 22

on the Chimakum language 62

on the Kulanapan family 87

the Eh-nek family of 100

on the Weitspekan language 131

Wishoskan researches 133

Yuki vocabulary cited 136

Ginseng, Mide tradition relating to origin of 241, 242

Gioloco language 108

Gods of the Cherokees and their abiding places 340–342

Gosiute, population 110

Grammatic elements of language 141

Grammatic structure in classification of Indian languages 11

Grand Medicine Society. See Midewiwin.

Gravier, Father, on the Na’htchi and Taensa 97

Greely, A. W., on Eskimo of Grinnell Land 73

Greenland, Eskimo of 73, 75

Grinnell Land, Eskimo of 73

Gros Ventres, habitat 116

Guiloco language 92

H.

Haeltzuk, habitat 129, 130

principal tribes 131

population 131

Haida, divisions of 120

population 121

language, related to Koluschan 120

method of land tenure 40

Hailtzuk, population 105

Hale, Horatio, linguistic literature 14, 25

discovery of branches of Athapascan family in Oregon by 52

on the affinity of Cheroki to Iroquois 77

on the derivation of “Iroquois” 77

on the “Kaus or Kwokwoos” 89

on the Talatui 92

on the Palaihnihan 97

on certain Pujunan tribes 99, 100

Salishan researches 104

on the Sastean family 106

Tutelo researches 114

classification and habitat of Waiilatpuan tribes 127

on the Yakonan family 134

Hamilton manuscript cited 54

Hanega, population 87

Hano pueblo, Tusayan 123

population 123

Hare tribe, population 55

Harrison, on early Tutelo habitat 114

Haumonté, J. D., on the Taensa 96

Havasupai habitat and population 138

Hawk-leg fetish, description and figure 220, 221

Hayden, Ferdinand V., linguistic literature 20

Haynarger vocabulary cited 54

Haywood, John, cited on witchcraft beliefs among the Cherokees 322

Hennepin, Louis, cited on practices of Algonkian medicine men 152, 154

cited on ceremonial use of Calumet by Algonkian tribes 153

Henshaw, H. W., work of XXXIV, XXXV, XXXVI

Chumashan researches of 68

Costanoan researches of 70

Esselenian investigations of 76

Moquelumnan researches of 93

Salinan researches of 101

on Salinan population 102

on population of Cayuse 128

acknowledgments to 142

synonomy of tribes by 142

Heshotatsína, a Zuñi village 139

Hewitt, J. N. B., work of XXXI

on the derivation of “Iroquois” 77

Hidatsa population 118

Hoffman, W. J., paper on Midewiwin or Grand Medicine Society of 143–300

work of XXXVI

Hoh, population and habitat 63

Holm, G., Greenland Eskimo 72

on East Greenland Eskimo population 75

Holmes, W. H., work of XXXII

Hoodsunu, population 87

Hoquiam, population 105

Hospitality of American Indians, source of 34

Howe, George, on early habitat of the Cherokee 78

Hudson Bay, Eskimo of 73

Humptulip, population 105

Hunah, population 87

“Hunter’s medicine” of Midewiwin 221–223

Hunting claims 42, 43

Hunting, Mide “medicine” practiced in 221–223

Hupa, population of 56

I.

Iakon, see Yakwina 134

Illinois, work in XVII

Improvidence of Indians 34, 37

Inali manuscript of Cherokee formulas 314–316

Indian languages, principles of classification of 8–12

literature relating to classification of 12–25

at time of European discovery 44

Indian linguistic families, paper by J. W. Powell on 1–142

work on classification of 25, 26

Indian tribes, work on synonymy of XXXIV–XXXVI

Industry of Indians 36

Innuit population 75

Iowa, habitat and population 116, 118

Iroquoian family 76–81

Isleta, New Mexico, population 123

Isleta, Texas, population 123

Ives, J. C., on the habitat of the Chemehuevi 110

J.

Jargon, establishment of, between tribes 7

Jemez, population of 123

Jessakid class of Shamans, relative importance of 156

practices of 157–158, 251–255

Jewett’s Wakash vocabulary referred to 129

Jicarilla Apache, population 56

Johnson, Sir William, treaty with Cherokees 78

Johnston, A. R., visit of, to the Pima 98

Jones, Peter, cited on medicine men of the Ojibwa 162

cited on witchcraft beliefs of Ojibwa Indians 237

cited on Ojibwa love charm or powder 258

Joutel on the location of certain Quapaw villages 113

Jugglery among Ojibwa Indians 276–277

K.

Kaigani, divisions of the 121

Kaiowe, habitat 109

Kaiowe. See Kiowan family.

Kai Pomo, habitat 88

Kai-yuh-kho-tána, etc., population 56

Kalapooian family 81–82

Kane, Paul, linguistic literature 19

Kansa or Kaw tribe 113

population 118

Karankawan family 82–83

Kaskaskias, early habitat 113

Kastel Pomo, habitat 88

Kat-la-wot-sett bands 134

Kato Pomo, habitat 88

Kaus or Kwokwoos tribe of Hale 89

Kaw, habitat 116

Kaw. See Kansa.

Keam, Thomas V., aid by XXIX

Keane, Augustus H., linguistic literature 23

on the “Tegua or Taywaugh” 122

Kek, population 87

Kenesti, habitat 54

Keresan family 83

K’iapkwainakwin, a Zuñi village 139

Kichai habitat and population 61, 62

Kickapoo, population 49

Kinai language asserted to bear analogies to the Mexican 86

Kiowan family 84

Kitshi Manido, the principal Ojibwa deity 163

Kitunahan family 85

Kivas of Moki Indians, study of XXVI–XXVII

Kiwomi, a Keresan dialect 83

Klamath, habitat and population 90

Klanoh-Klatklam tribe 85

Klikitat, population 107

K’nai-khotana tribe of Cook’s Inlet 53

K’naia-khotána, population 56

Koasáti, population 95

Koluschan family 85–87

Ku-itc villages, location of 134

Kulanapan and Chimarikan verbal correspondences 63

Kulanapan family 87–89

Kusan family 89

Kutchin, population 56

Kutenay. See Kitunahan family.

Kwaiantikwoket, habitat 110

Kwakiutl tribe 129

L.

Labrador, Eskimo of 73

Labrador, Eskimo population 75

Laguna, population 83

La Harpe cited 61

La Hontan, A. L. de D., cited on practices of Algonkian medicine men 151–152

Lake tribe, Washington, population 105

Lákmiut population 82

Lamanon on the Eeclemachs 75, 76

Land, Indian ownership of 40

amount devoted to Indian agriculture 42

Lane, William C., linguistic literature 17

on Pueblo languages 122

Languages, cognate 11, 12

Latham, R. G., linguistic literature 14, 15, 16, 17, 18, 20

cited on Beothukan language 57

Chumashan researches 67

proposes name for Copehan family 69

Costanoan researches 70

Salinas family of 75

mention of the Kaus tribe 89

on the Tonika language 125

on the Weitspekan language 132

Wishoskan researches 133

on the Sayúsklan language 134

Yuman researches 137

Pueblo researches 139

classification of the Mariposan family 90

on the Moquelumnan family 92

on the Piman family 98

on the Pujunan family 99

on the Ehnik family of 100

on the Salinan family 102

Lawson, John, on Tutelo migration in 1671 114

Leech Lake record, how obtained 171

Lewis and Clarke cited on improvidence of Indians of the Northwest 37

on Pacific coast tribes 53

on Arikari habitat 60

authorities on Chinookan habitat 65

on the habitat of Kalapooian tribes 82

on the Kusan tribe 89

Salishan tribes met by 104

on habit of Shoshonean tribes 109

on Crow habitat 114

on the Yakwina 134

Lexical elements considered in classification of Indian languages 11, 141

Linguistic classification, rules for 8–12

Linguistic families of North America, facts brought to view by work on XXXVII–XXXVIII

paper by J. W. Powell on 1–142

nomenclature of 7–12

work on classification of 25, 26

number of 45

Linguistic “family” defined 11

Linguistic map, preparation of 142

notes concerning 25, 45

Lipan, habitat 54

population 56

Literature relating to classification of Indian languages 12–25

Long, W. W, collection of Cherokee formulas and songs prepared by 317

Loucheux classed as Athapascan 52

Love powder of Ojibwa Indians 258

Lower California, native population of, unknown 138

Lower Spokane, population 105

Lower Umpqua villages, location of 134

Lummi, population 105

Lutuamian family 89–90

M.

Madison tribe, population 105

Magical practices of Midewiwin 205–206

Mahican, population 51

Makah tribe 129

habitat 130

population 130

Mallery, Garrick, work of XXXIV, XXXV

cited on early Indian population 33

acknowledgments to 142

cited on Schoolcraft’s account of the Ojibwa hieroglyphs 156

cited on Indian jugglery 276–277

cited on character and use of Algonkian pictographs 287–288

Malthusian law, not applicable to American Indians 33–34

Mandan habitat 116

population 118

Map showing Indian linguistic families, explanation of 26, 45

Marchand on the Tshinkitani 86

Margry on early habitat of the Biloxi 114

Maricopa population 138

Mariposan family 90–91

Marquette, Jaques, cited on practices of Algonkian medicine men 152–153

cited on use of the cross in Indian ceremonials 155

Marquette’s map, location of the Quapaw on 113

Marriage among Indians 35

Marys River tribe, population 82

Maskegon, population 49

Matthews, Washington, work of XXXII

Mdewakantonwan, population 116

Medical practice of Cherokees, plants used 322–331

Medical prescriptions of the Midewiwin 197–201, 226, 241–242

Medicine Creek treaty 84

Medicine dance of Cherokees 337

Medicine men, practices of, among Algonkian tribes 151, 152, 154, 159

Medicine practice of the Indians, evils of 39

Meherrin, joined by the Tutelo 114

Mendewahkantoan, habitat 111

Menomīnee, population 49

Mescalero Apache, population 56

Mexican language, Kinai bears analogies to the 86

Miami, population 49

Micmac, population 49

western Newfoundland colonized by 58

Middleton, James D., work of XVII, XVIII

Midē class of Shamans, relative importance of 156

how elected 160, 163–164

charts of, described 165, 174–183, 185–187

therapeutics of 197–202

Midē Society. See Midewiwin.

Midewigân, or Grand Medicine Lodge, described 187–189, 224, 240, 255–257

Midewiwin or Grand Medicine Society of the Ojibwa, notice of paper on XXXIX–XL

paper by W. J. Hoffman on 143–300

purposes of 151

origin of 160

degrees in 164

records of 164–165

ceremonies of first degree 189–224

songs of 193–196, 202–203, 207–214, 216, 218–219, 227–230, 232–233, 239–240, 243–244, 246–251, 253–254, 259–261, 263–264, 266–273, 282–286, 289–297

ceremony of initiation into 187–196, 202–286

magical practices of 204–206

ceremonies of second degree 224–240

payments made to priests of 225

use of tobacco in ceremonials of 231, 248–249

drums used in ceremonies of 238

ceremonies of third degree 240–255

ceremonies of fourth degree 255–278

initiation into, by substitution 281–286

pictography of 286–289

dress and ornaments used in dances of 298–299

future of 299–300

Migis (Indian charm or token), forms and uses of 191, 192, 215, 217–218, 220, 236, 251, 265

Migration of Siouan tribes westward 112

Migration, effect of, upon language 141

Milhau on the derivation of “Coos” 89

Minabozho, an Ojibwa deity 166

Mindeleff, Cosmos, work of XXV–XXVIII, XXXIII

Mindeleff, Victor, work of XXV–XXVIII, XXXII–XXXIII

Misisauga, population 49

Missouri tribe, habitat 116

Miwok division of Moqueluman family, tribes of 93

“Mobilian trade Jargon” 96

Modoc, habitat and population 90

Módokni, or Modoc 90

Mohave, population 138

Mohawk, population 80

Moki Indians, study of snake dance of XXVI, XXIX

Moki pueblos, Arizona, work among XXIX

Moki tribes, studies among XXIV–XXV

Moki ruins explored XXV–XXVII

Moki. See Tusayan.

Molále, habitat and population 127, 128

Monsoni, population 49

Montagnais, population 49

Monterey, Cal., natives of 71

Montesano, population 105

Montigny, M. de, on the Na’htchi and Taensa 96, 97

Mooney, James, work of XXXIV, XXXV

acknowledgments to 142

paper on sacred formulas of the Cherokees, by 301–397

Moquelumnan family 92–93

Mound explorations XVI–XVIII

Muekleshoot, population 105

Mummy cave ruins, exploration of XXVII

Murdoch, John, Eskimo researches of 73

Music of Midewiwin described 289–290

Muskhogean family 94–95

N.

Nahanie, population 56

Na’htchi, Taensa and Chitimacha, supposed by Du Pratz to be kindred tribes 65–66

Na’htchi, habitat and population 96–97

Nahuatl, Pima a branch of the 99

Shoshonean regarded by Buschmann as a branch of 109

Na-isha Apache, population 56

Nambé, population 123

Names, importance attached to, in Cherokee sacred formulas 343

population 56

Nascapee, population 49

Nascapi joined by the Beothuk 58

Natchesan family 95

Navajo, habitat 54

Navajo medicine dance, studies of XXV

Nelson, E. W., work of XXVIII, XXIX, XXXIII

cited on Athapascan habitat 53

Eskimo researches of 73

Nespilem, population 105

Nestucca, habitat 104

Newfoundland, aborigines of 57

New Metlakahtla, a Chimmesyan settlement 65

New Mexico, work in XVIII

Nisqually language distinct from Chimakum 62

Nisqually, population 105

Noje. See Nozi. 135

Nomenclature of linguistic families, paper by J. W. Powell on 1–142

Nootka-Columbian family of Scouler 129, 130

Northwestern Innuit population 75

Notaway tribe 79

Notaway joined by the Tutelo 114

Nozi tribe 135

O.

Office work XXX–XXXIV

Ojibwa, population 50

paper on Midewiwin or Grand Medicine Society of 143–300

area inhabited by 149–150

belief of, respecting spirits 163

mythology of 163

Okinagan, population 105

Olamentke dialect of Kostromitonov 92

Olamentke division of Moquelumnan family, tribes of 93

Omaha, habitat 115

population 117

Oneida, population 80

Onondaga, population 80

Orozco y Berra, Manuel, linguistic literature 20

cited 54

on the Coahuiltecan family 68

Osage, early occupancy ot Arkansas by the 113

Osage, habitat and population 116, 118

Oto and Missouri, population 118

Otoe, habitat 116

Ottawa, population 50

Oyhut, population 105

P.

Packard, A. S., on Labrador Eskimo population 75

Pai Ute, population 110

Pakawá tribe, habitat 68

Palaihnihan family 97, 98

Paloos, population 107

Papago, a division of the Piman family 98

population 99

Pareja, Padre, Timuquana vocabulary of 123

Parisot, J., et al., on the Taensa language 96

Parry, C. C., Pima vocabulary of 98

Patriotism of the Indian 36

Paviotso, population 110

Pawnee, divisions of, and habitat 60, 61, 113

population 62

Peet, S. D., work of XVII, XVIII

Pennsylvania, work in XVIII

Peoria, population of the 50

Petroff, Ivan, Eskimo researches of 73

on population of the Koluschan tribes 87

Pictography of Midewiwin 286–289

Picuris, population 123

Pike, Z., on the Kiowa language 84

on the habitat of the Comanche 106

Pilling, James C., work of XXX, XXXI, XXXVI, 142

acknowledgments to 142

Pit River dialects 97

Pima alta, a division of the Piman family 98

Piman family 98

Pima, population 99

Pimentel, Francisco, linguistic literature 21

on the Yuman language 137

Pinto tribe, habitat 68

Plants used for medical purposes by the Midewiwin 197–201, 226, 241, 242

Plants used by Cherokees for medical purposes 322–331

ceremonies for gathering 339

Point Barrow Eskimo, habitat 73

Pojoaque, population 123

Ponca, habitat 113, 115

population 117

Pope on the Kiowa habitat 84

Population of Indian tribes discussed 33–40

Pottawatomie, population of the 50

Powell, J. W., work of XVIII–XXIV

paper of, on Indian linguistic families 1–142

linguistic literature 22, 23, 24

Mutsun researches 70

Wishoskan researches 133

Noje vocabulary of 135

separates the Yuki language 136

Powers, Stephen, linguistic literature 22

cited on artificial boundaries of Indian hunting and fishing claims 42

cited on Pacific coast tribes 54

on the Chimarikan family 63

on the Meewok name of the Moquelumne River 92

on the Pit River dialects 97

Cahroc, tribe of 100

Pujunan researches 100

on Shoshonean of California 110

Washoan vocabularies of 131

on habitat of Weitspekan tribes 132

on the Nozi tribe 135

Pownall map, location of Totteroy River on 114

Prairie du Chien, treaty of 112

Prichard, James C., linguistic literature 14

Priestly, Thomas, on Chinook population 66

Pueblo languages, see Keresan, Tañoan, Zuñian.

Pujunan family 99, 100

Pujuni tribe 99

Purísima, inhabitants of 67

Puyallup, population 105

Q.

Quaitso, population 105

Quapaw, a southern Siouan tribe 113

early habitat 113

present habitat 116

population 118

Quarrelers classed as Athapascan 52

“Queen Charlotte’s Islands,” language of, Gallatin 119

Queniut, population 105

Quile-ute, population and habitat 63

Quinaielt, population 105

Quoratean family 100, 101

R.

Ramsey, J. G. M., on Cherokee habitat 78

Rechahecrian. See Rickohockan.

Red Lake Midē Chart described 165

Religion of the Cherokees, character of 319

Religion of the Cherokees, gods of 340–342

Reynolds, H. L., work of XVII

Rickohockan Indians of Virginia 79

Riggs, A. L., on Crow habitat 114

Riggs, S. R., Salishan researches 104

Rink, H. J., on population of Labrador Eskimo 75

Rogan, John P., work of XVII, XVIII

Rogue River Indians 121

population 56

Ross, Alexander, cited on improvidence of Indians of Northwest 38

Ross, Sir John, acknowledgments to 73

Royce, Charles C., work of XXXII

map of, cited on Cherokee lands 78

Runsien nation of Galiano 75

Ruslen language of Mofras 102

S.

Sac and Fox, population of the 50

Sacramento tribes, Sutter and Dana on the division of 99

Sacred Formulas of the Cherokees, notice of paper on XXXIX–XL

paper by James Mooney on 301–397

Saiaz, habitat 54

Saidyuka, population 110

Saint Regis, population 81

Salinan family 101

Salishan family 102–105

Salish, population 105

Salish of Puget Sound 130

San Antonio language 75

San Antonio Mission, Cal. 101, 102

San Buenaventura Indians 67, 68

San Carlos Apache population 56

Sandia, population 123

San Felipe, population 83

San Francisco Mountain, exploration of ruins near XVIII–XXI

San Ildefonso, population 123

Sanitary regulations among the Cherokee Indians, neglect of 332, 333

San Juan, population 123

San Luis Obispo, natives of 67

San Luis Rey Mission, Cal. 138

San Miguel language 75

San Miguel Mission, Cal. 101, 102

Sans Puell, population 105

Santa Ana, population 83

Santa Barbara applied as family name 67

Santa Barbara language, Cal. 101

Santa Clara, Cal., language 92

Santa Clara, population 123

Santa Clara, Colorado, exploration of ruins near XXI–XXIV

Santa Cruz Islands, natives of 67

Santa Cruz, Cal., natives of 71

Santa Inez Indians 67

Santa Rosa Islanders 67

Santee population 116

Santiam, population 83

Santo Domingo, population 83

Sastean family 105

Satsup, population 105

Say, Dr., vocabularies of Kiowa by 84

Say’s vocabulary of Shoshoni referred to 109

Sayúsklan language 134

Schermerhorn, cited on Kädo hadatco 61

on the Kiowa habitat 84

Schoolcraft, H. R., on the Cherokee bounds in Virginia 79

on the Tuolumne dialect 92

on the Cushna tribe 99

cited on Wabeno 156

initiation into Midēwiwin 161

Scouler, John, linguistic literature 13–14

on the Kalapooian family 81

Skittagetan researches 119

Shahaptan family of 107

“Nootka-Columbian,” family of 139

Secumne tribe 99

Sedentary tribes 30–33

Seminole, population 95

Seneca, population 80

Senecú, population 123

Shahaptian family 106

Shamans, classes of 156–159

decline of power of among Cherokees 336

mode of payment of among Cherokees 337–339

Shasta, habitat 106

Shateras, supposed to be Tutelos 114

Shawnee, population 50

habitat 79

Shea, J. G., on early habitat of the Kaskaskias 113

Sheepeaters. See Tukuarika.

Shiwokugmiut Eskimo, population 75

Shoshonean family 108–110

regarded by Buschmann as identical with Nahuatlan 140

Shoshoni, population 110

Sia, population 83

Sibley, John, cited on language of Adaizan family of Indians 46–47

Attacapan researches 57

cited on Caddo habitat 61

on the habitat of the Karankawa 82

states distinctness of Tonika language 125

Sikassige (Ojibwa Indian) furnishes account of origin of the Indians 172–173

Sikassige’s explanation of Mille Lacs chart 174–181

Siksika, population 50

Simpson, James H., Zuñi vocabulary 139

Siouan family 111–118

Sioux, use of the term 112

Sisitoans, habitat 111

Sisseton, population 116

Sitka tribe, population 87

Siuslaw tribe 134

Six Nations joined by the Tutelo 114

Skittagetan family 118

Skokomish, population 105

Slave, and other tribes, population 56

Smith, Buckingham, on the Timuquana language 123

Smith, Charles M., work of XVII, XVIII

Smith, Erminnie A., work of XXXI

Snake dance of Moki Indians, study of XXVI, XXIX

Snohomish, population 105

Sobaipuri, a division of the Piman family 98

Soke tribe occupying Sooke Inlet 130

Soledad language of Mofras 102

Songs used in ceremonies of the Midewiwin 193–196, 203–203, 207–214, 216, 218–219, 227–230, 232–233, 239–240, 243–244, 246–251, 253–254, 259–261, 263–264, 266–273, 282–286, 289–297

mode of writing 286–289

mode of singing described 289–290

Sorcerers, practice of, among Algonkian tribes 151, 152, 154

Sorcery, a common cause of death among Indians 39

Southern Caddoan group 113

Southern Killamuks. See Yakwina 134

Sproat, G. M., suggests Aht as name of Wakashan family 130

Squaxon, population 105

Stahkin, population 87

Stephen, A. M., aid by XXIX

Stevens, I. I., on the habitat of the Bannock 109

Stevenson, James, work of XVIII, XXI, XXIII, XXIV–XXV

Stevenson, Mrs. M. C., work of XXV

“Stock,” linguistic, defined 11

Stockbridge, population 51

Stone villages, explorations in XVIII–XXVIII

Stoney, Lieut., investigations of Athapascan habitat 53

Supai Indians, work among XXI

Superstition the most common source of death among Indians 39

Sutter, Capt., on the divisions of the Sacramento tribes 99

Sweat bath, use of, among Cherokees 333–334

Sweat lodge of Midewiwin, use of 204, 258

Swimmer manuscript of Cherokee formulas 310, 312

Swinomish, population 105

Synonymy of Indian tribes, work in XXXIV–XXXVI

T.

Tabu among Cherokees, illustrations of 331–332

Taensa, regarded by Du Pratz as kindred to the Na’htchi 66

tribe and language 96

habitat 97

Tâiakwin, a Zuñi village 139

Takilman family 121

Takilma, habitat and population 121

Taku, population 87

Takwatihi, or Catawba-Killer, Cherokee formulas furnished by 316

Tañoan stock, one Tusayan pueblo belonging to 110

Tañoan family 121–123