Collection: Sacred Formulas of the Cherokee

Cherokee Treatment for Snake Bites

Cherokee Treatment for Snake Bites: This Is To Treat Them If They Are Bitten By A Snake. Discover your family's story. Enter a grandparent's name to get started. choose a state: Any AL AK AZ AR CA CO CT DE DC FL GA HI ID IL IN IA KS KY LA ME MD MA MI MN MS MO MT NE NV NH NJ NM NY NC ND OH OK OR PA RI SC SD TN TX UT VT VA WA WV WI WY INTL Start Now 1. Dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa. Listen! Ha! It is only a common frog which has passed by and put it (the intruder) into you. 2. Dayuha, dayuha, dayuha, dayuha, dayuha. Listen! Ha! It is only an Usu´’gi which has passed by and put it into you. (Prescription.)-Now this at the beginning is a song. One should say it twice and also say the second line twice. Rub tobacco (juice) on the bite for some time, or if there be no tobacco just rub on saliva once. In rubbing it on, one must go around four times. Go around toward the left and blow four times in a circle. This is because in lying down the snake always coils to the right and this is just the same (lit. “means like”) as uncoiling it. Explanation of Treatment for Snake Bites This is...

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Cherokee Formula for Tells about Going into the Water

Cherokee Formula for “Tells about Going into the Water.” Listen! O, now instantly, you have drawn near to hearken, O Age´’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 for Tells about Going into the Water This formula, from Gatigwanasti’s book, is also of the Yûnwe´hi 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, a´tawasti´yi, 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 amâ´yi dita’ti´yi, “taking them to water.” The prayer is addressed to Age´’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 age´’ya, “woman,”...

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Cherokee Formula for Moving Pains in the Teeth

This is to treat them if there are pains moving about in the teeth. It is only (necessary) to lay on the hands, or to blow, if one should prefer. One may use any kind of a tube, but usually they have the medicine in the mouth. It is the Yellow-rooted Grass (kane´ ska dalâ´nige unaste´tla; not identified.) One must abstain four nights from cooked corn (hominy), and kanâhe´na (fermented corn gruel) is especially forbidden during the same period.

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Cherokee Theory of Disease, Animals, Ghosts, Witches

Such is the belief upon which their medical practice is based, and whatever we may think of the theory it must be admitted that the practice is consistent in all its details with the views set forth in the myth. Like most primitive people the Cherokees believe that disease and death are not natural, but are due to the evil influence of animal spirits, ghosts, or witches. Haywood, writing in 1823, states on the authority of two intelligent residents of the Cherokee nation: In ancient times the Cherokees had no conception of anyone dying a natural death. They universally ascribed the death of those who perished by disease to the intervention or agency of evil spirits and witches and conjurers who had connection with the Shina (Anisgi´na) or evil spirits…. A person dying by disease and charging his death to have been procured by means of witchcraft or spirits, by any other person, consigns that person to inevitable death. They profess to believe that their conjurations have no effect upon white men. 1Haywood, John: Natural and Aboriginal History of East Tennessee, 267-8, Nashville, 1823. On the authority of one of the same informants, he also mentions the veneration which “their physicians have for the numbers four and seven, who say that after man was placed upon the earth four and seven nights were instituted for the cure of diseases...

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The Cherokee Origin of Disease and Medicine

In the old days quadrupeds, birds, fishes, and insects could all talk, and they and the human race lived together in peace and friendship. But as time went on the people increased so rapidly that their settlements spread over the whole earth and the poor animals found themselves beginning to be cramped for room. This was bad enough, but to add to their misfortunes man invented bows, knives, blowguns, spears, and hooks, and began to slaughter the larger animals, birds and fishes for the sake of their flesh or their skins, while the smaller creatures, such as the frogs and worms, were crushed and trodden upon without mercy, out of pure carelessness or contempt. In this state of affairs the animals resolved to consult upon measures for their common safety. The bears were the first to meet in council in their townhouse in Kuwa´hi, the “Mulberry Place,” 1One of the High peaks of the Smoky Mountains, on the Tennessee line, near Clingman’s Dome. and the old White Bear chief presided. After each in turn had made complaint against the way in which man killed their friends, devoured their flesh and used their skins for his own adornment, it was unanimously decided to begin war at once against the human race. Some one asked what weapons man used to accomplish their destruction. “Bows and arrows, of course,” cried all the...

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The Kanâheta Ani-Tsalagi Eti

Among the papers thus obtained was a large number which for various reasons it was found difficult to handle or file for preservation. Many of them had been written so long ago that the ink had almost faded from the paper; others were written with lead pencil, so that in handling them the characters soon became blurred and almost illegible; a great many were written on scraps of paper of all shapes and sizes; and others again were full of omissions and doublets, due to the carelessness of the writer, while many consisted simply of the prayer, with nothing in the nature of a heading or prescription to show its purpose. Under the circumstances it was deemed expedient to have a number of these formulas copied in more enduring form. For this purpose it was decided to engage the services of Ayâsta’s youngest son, an intelligent young man about nineteen years of age, who had attended school long enough to obtain a fair acquaintance with English in addition to his intimate knowledge of Cherokee. He was also gifted with a ready comprehension, and from his mother and uncle Tsiskwa had acquired some familiarity with many of the archaic expressions used in the sacred formulas. He was commonly known as “Will West,” but signed himself W. W. Long, Long being the translation of his father’s name, Gûnahi´ta. After being instructed...

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Language of the Cherokee Formulas

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

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Cherokee Medical Practice

Taking the Dispensatory as the standard, and assuming that this list is a fair epitome of what the Cherokees know concerning the medical properties of plants, we find that five plants, or 25 per cent of the whole number, are correctly used; twelve, or 60 per cent, are presumably either worthless or incorrectly used, and three plants, or 15 per cent, are so used that it is difficult to say whether they are of any benefit or not. Granting that two of these three produce good results as used by the Indians, we should have 35 per cent, or about one-third of the whole, as the proportion actually possessing medical virtues, while the remaining two-thirds are inert, if not positively injurious. It is not probable that a larger number of examples would change the proportion to any appreciable extent. A number of herbs used in connection with these principal plants may probably be set down as worthless, inasmuch as they are not named in the Dispensatory. The results here arrived at will doubtless be a surprise to those persons who hold that an Indian must necessarily be a good doctor, and that the medicine man or conjurer, with his theories of ghosts, witches, and revengeful animals, knows more about the properties of plants and the cure of disease than does the trained botanist or physician who has devoted a...

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Shamans in Cherokee Culture

Of late years, especially since the establishment of schools among them, the Cherokees are gradually beginning to lose confidence in the abilities of their own doctors and are becoming more disposed to accept treatment from white physicians. The shamans are naturally jealous of this infringement upon their authority and endeavor to prevent the spread of the heresy by asserting the convenient doctrine that the white man’s medicine is inevitably fatal to an Indian unless eradicated from the system by a continuous course of treatment for four years under the hands of a skillful shaman. The officers of the training school established by the Government a few years ago met with considerable difficulty on this account for some time, as the parents insisted on removing the children at the first appearance of illness in order that they might be treated by the shamans, until convinced by experience that the children received better attention at the school than could possibly be had in their own homes. In one instance, where a woman was attacked by a pulmonary complaint akin to consumption, her husband, a man of rather more than the usual amount of intelligence, was persuaded to call in the services of a competent white physician, who diagnosed the case and left a prescription. On a second visit, a few days later, he found that the family, dreading the consequences of...

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