The Sacred Formulas of the Cherokees (Illustrated). James Mooney

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      PL. XXV

      FACSIMILE OF GAHUNI MANUSCRIPT.

       Formula for Didùⁿlĕckĭ. (Page 349.)

      When Swimmer had finished the story he was asked if he knew these songs. He replied that he did, but on being requested to sing one he made some excuse and was silent. After some further efforts the interpreter said it would be useless to press the matter then as there were several other Indians present, but that to-morrow we should have him alone with us and could then make another attempt.

      The next day Swimmer was told that if he persisted in his refusal it would be necessary to employ some one else, as it was unfair in him to furnish incomplete information when he was paid to tell all he knew. He replied that he was willing to tell anything in regard to stories and customs, but that these songs were a part of his secret knowledge and commanded a high price from the hunters, who sometimes paid as much as $5 for a single song, “because you can’t kill any bears or deer unless you sing them.”

      He was told that the only object in asking about the songs was to put them on record and preserve them, so that when he and the half dozen old men of the tribe were dead the world might be aware how much the Cherokees had known. This appeal to his professional pride proved effectual, and when he was told that a great many similar songs had been sent to Washington by medicine men of other tribes, he promptly declared that he knew as much as any of them, and that he would give all the information in his possession, so that others might be able to judge for themselves who knew most. The only conditions he made were that these secret matters should be heard by no one else but the interpreter, and should not be discussed when other Indians were present.

      As soon as the other shamans learned what was going on they endeavored by various means to persuade him to stop talking, or failing in this, to damage his reputation by throwing out hints as to his honesty or accuracy of statement. Among other objections which they advanced was one which, however incomprehensible to a white man, was perfectly intelligible to an Indian, viz: That when he had told everything this information would be taken to Washington and locked up there, and thus they would be deprived of the knowledge. This objection was one of the most difficult to overcome, as there was no line of argument with which to oppose it.

      These reports worried Swimmer, who was extremely sensitive in regard to his reputation, and he became restive under the insinuations of his rivals. Finally on coming to work one day he produced a book from under his ragged coat as he entered the house, and said proudly: “Look at that and now see if I don’t know something.” It was a small day-book of about 240 pages, procured originally from a white man, and was about half filled with writing in the Cherokee characters. A brief examination disclosed the fact that it contained just those matters that had proved so difficult to procure. Here were prayers, songs, and prescriptions for the cure of all kinds of diseases—for chills, rheumatism, frostbites, wounds, bad dreams, and witchery; love charms, to gain the affections of a woman or to cause her to hate a detested rival; fishing charms, hunting charms—including the songs without which none could ever hope to kill any game; prayers to make the corn grow, to frighten away storms, and to drive off witches; prayers for long life, for safety among strangers, for acquiring influence in council and success in the ball play. There were prayers to the Long Man, the Ancient White, the Great Whirlwind, the Yellow Rattlesnake, and to a hundred other gods of the Cherokee pantheon. It was in fact an Indian ritual and pharmacopœia.

      After recovering in a measure from the astonishment produced by this discovery I inquired whether other shamans had such books. “Yes,” said Swimmer, “we all have them.” Here then was a clew to follow up. A bargain was made by which he was to have another blank book into which to copy the formulas, after which the original was bought. It is now deposited in the library of the Bureau of Ethnology. The remainder of the time until the return was occupied in getting an understanding of the contents of the book.

      The Gatigwanasti Manuscript

       Table of Contents

      Further inquiry elicited the names of several others who might be supposed to have such papers. Before leaving a visit was paid to one of these, a young man named Wilnoti, whose father, Gatigwanasti, had been during his lifetime a prominent shaman, regarded as a man of superior intelligence. Wilnoti, who is a professing Christian, said that his father had had such papers, and after some explanation from the chief he consented to show them. He produced a box containing a lot of miscellaneous papers, testaments, and hymnbooks, all in the Cherokee alphabet. Among them was his father’s chief treasure, a manuscript book containing 122 pages of foolscap size, completely filled with formulas of the same kind as those contained in Swimmer’s book. There were also a large number of loose sheets, making in all nearly 200 foolscap pages of sacred formulas.

      On offering to buy the papers, he replied that he wanted to keep them in order to learn and practice these things himself—thus showing how thin was the veneer of Christianity, in his case at least. On representing to him that in a few years the new conditions would render such knowledge valueless with the younger generation, and that even if he retained the papers he would need some one else to explain them to him, he again refused, saying that they might fall into the hands of Swimmer, who, he was determined, should never see his father’s papers. Thus the negotiations came to an end for the time.

      PL. XXVI

      FACSIMILE OF SWIMMER MANUSCRIPT.

       Formula for Dalàni Ùⁿnagei (Page 364.)

      On returning to the reservation in July, 1888, another effort was made to get possession of the Gatigwanasti manuscripts and any others of the same kind which could be procured. By this time the Indians had had several months to talk over the matter, and the idea had gradually dawned upon them that instead of taking their knowledge away from them and locking it up in a box, the intention was to preserve it to the world and pay them for it at the same time. In addition the writer took every opportunity to impress upon them the fact that he was acquainted with the secret knowledge of other tribes and perhaps could give them as much as they gave. It was now much easier to approach them, and on again visiting Wilnoti, in company with the interpreter, who explained the matter fully to him, he finally consented to lend the papers for a time, with the same condition that neither Swimmer nor anyone else but the chief and interpreter should see them, but he still refused to sell them. However, this allowed the use of the papers, and after repeated efforts during a period of several weeks, the matter ended in the purchase of the papers outright, with unreserved permission to show them for copying or explanation to anybody who might be selected. Wilnoti was not of a mercenary disposition, and after the first negotiations the chief difficulty was to overcome his objection to parting with his father’s handwriting, but it was an essential point to get the originals, and he was allowed to copy some of the more important formulas, as he found it utterly out of the question to copy the whole.

      These papers of Gatigwanasti are the most valuable of the whole, and amount to fully one-half the entire collection, about fifty pages consisting of love charms. The formulas are beautifully written in bold Cherokee characters, and the directions and headings are generally explicit, bearing out the universal testimony that he was a man of unusual intelligence and ability, characteristics inherited by his son, who, although a young man and speaking no English, is one of the most progressive and thoroughly reliable men of the band.

      The Gahuni Manuscript

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