﻿338 
  SACKED 
  FORMULAS 
  OF 
  THE 
  CHEROKEES. 
  

  

  the 
  cloth 
  seems 
  to 
  be 
  intended 
  either 
  as 
  an 
  offering 
  to 
  the 
  disease 
  

   spirit, 
  as 
  a 
  ransom 
  to 
  procure 
  the 
  release 
  of 
  his 
  intended 
  victim, 
  or 
  

   as 
  a 
  covering 
  to 
  protect 
  the 
  hand 
  of 
  a 
  shaman 
  while 
  engaged 
  in 
  pull- 
  

   ing 
  the 
  disease 
  from 
  the 
  body 
  of 
  the 
  patient. 
  The 
  first 
  theory, 
  which 
  

   includes 
  also 
  the 
  idea 
  of 
  vicarious 
  atonement, 
  is 
  common 
  to 
  many 
  

   primitive 
  peoples. 
  Whichever 
  may 
  be 
  the 
  true 
  explanation, 
  the 
  evil 
  

   influence 
  of 
  the 
  disease 
  is 
  believed 
  to 
  enter 
  into 
  the 
  cloth, 
  which 
  

   must 
  therefore 
  be 
  sold 
  or 
  given 
  away 
  by 
  the 
  doctor, 
  as 
  otherwise 
  it 
  will 
  

   cause 
  his 
  death 
  when 
  the 
  pile 
  thus 
  accumulating 
  reaches 
  the 
  height 
  

   of 
  his 
  head. 
  No 
  evil 
  results 
  seem 
  to 
  follow 
  its 
  transfer 
  from 
  the 
  

   shaman 
  to 
  a 
  third 
  party. 
  The 
  doctor 
  can 
  not 
  bestow 
  anything 
  thus 
  

   received 
  upon 
  a 
  member 
  of 
  his 
  own 
  family 
  unless 
  that 
  individual 
  

   gives 
  him 
  something 
  in 
  return. 
  If 
  the 
  consideration 
  thus 
  received, 
  

   however, 
  be 
  anything 
  eatable, 
  the 
  doctor 
  may 
  partake 
  along 
  with 
  the 
  

   rest 
  of 
  the 
  family. 
  As 
  a 
  general 
  rule 
  the 
  doctor 
  makes 
  no 
  charge 
  

   for 
  his 
  services, 
  and 
  the 
  consideration 
  is 
  regarded 
  as 
  a 
  free-will 
  offer- 
  

   ing. 
  This 
  remark 
  applies 
  only 
  to 
  the 
  medical 
  practice, 
  as 
  the 
  shaman 
  

   always 
  demands 
  and 
  receives 
  a 
  fixed 
  remuneration 
  for 
  performing 
  

   love 
  charms, 
  hunting 
  ceremonials, 
  and 
  other 
  conjurations 
  of 
  a 
  mis- 
  

   cellaneous 
  character. 
  Moreover, 
  whenever 
  the 
  beads 
  are 
  used 
  the 
  

   patient 
  must 
  furnish 
  a 
  certain 
  quantity 
  of 
  new 
  cloth 
  upon 
  which 
  to 
  

   place 
  them, 
  and 
  at 
  the 
  close 
  of 
  the 
  ceremony 
  the 
  doctor 
  rolls 
  up 
  the 
  

   cloth, 
  beads 
  and 
  all, 
  and 
  takes 
  them 
  away 
  with 
  him. 
  The 
  cloth 
  thus 
  

   received 
  by 
  the 
  doctor 
  for 
  working 
  with 
  the 
  beads 
  must 
  not 
  be 
  used 
  

   by 
  him, 
  but 
  must 
  be 
  sold. 
  In 
  one 
  instance 
  a 
  doctor 
  kept 
  a 
  handker- 
  

   chief 
  which 
  he 
  received 
  for 
  his 
  services, 
  but 
  instead 
  sold 
  a 
  better 
  one 
  

   of 
  his 
  own. 
  Additional 
  cloth 
  is 
  thus 
  given 
  each 
  time 
  the 
  ceremony 
  is 
  

   repeated, 
  each 
  time 
  a 
  second 
  four 
  days' 
  course 
  of 
  treatment 
  is 
  begun, 
  

   and 
  as 
  often 
  as 
  the 
  doctor 
  sees 
  fit 
  to 
  change 
  his 
  method 
  of 
  procedure. 
  

   Thus, 
  when 
  he 
  begins 
  to 
  treat 
  a 
  sick 
  man 
  for 
  a 
  disease 
  caused 
  by 
  rab- 
  

   bits, 
  he 
  expects 
  to 
  receive 
  a 
  certain 
  ugista'"tl; 
  but, 
  should 
  he 
  decide 
  

   after 
  a 
  time 
  that 
  the 
  terrapin 
  or 
  the 
  red 
  bird 
  is 
  responsible 
  for 
  the 
  

   trouble, 
  he 
  adopts 
  a 
  different 
  course 
  of 
  treatment, 
  for 
  which 
  another 
  

   ugista''ti 
  is 
  necessary. 
  Should 
  the 
  sickness 
  not 
  yield 
  readily 
  to 
  his 
  

   efforts, 
  it 
  is 
  because 
  the 
  disease 
  animal 
  requires 
  a 
  greater 
  ugista''ti, 
  and 
  

   the 
  quantity 
  of 
  cloth 
  must 
  be 
  doubled, 
  so 
  that 
  on 
  the 
  whole 
  the 
  doctrine 
  

   is 
  a 
  very 
  convenient 
  one 
  for 
  the 
  shaman. 
  In 
  many 
  of 
  the 
  formulas 
  

   explicit 
  directions 
  are 
  given 
  as 
  to 
  the 
  pay 
  which 
  the 
  shaman 
  is 
  to 
  

   receive 
  for 
  performing 
  the 
  ceremony. 
  In 
  one 
  of 
  the 
  Gatigwanasti 
  

   formulas, 
  after 
  specifying 
  the 
  amount 
  of 
  cloth 
  to 
  be 
  paid, 
  the 
  writer 
  

   ot 
  it 
  makes 
  the 
  additional 
  proviso 
  that 
  it 
  must 
  be 
  " 
  pretty 
  good 
  cloth, 
  

   too," 
  asserting 
  as 
  a 
  clincher 
  that 
  "this 
  is 
  what 
  the 
  old 
  folks 
  said 
  a 
  

   long 
  time 
  ago." 
  

  

  The 
  ugista"ti 
  can 
  not 
  be 
  paid 
  by 
  either 
  one 
  of 
  a 
  married 
  couple 
  to- 
  

   the 
  other, 
  and, 
  as 
  it 
  is 
  considered 
  a 
  necessary 
  accompaniment 
  of 
  the 
  

   application, 
  it 
  follows 
  that 
  a 
  shaman 
  can 
  not 
  treat 
  his 
  own 
  wife 
  in 
  

  

  