﻿mooney.] 
  FORMULA 
  FOR 
  FEVER 
  AND 
  AGUE. 
  361 
  

  

  (Prescription.) 
  — 
  (This 
  is 
  to 
  use) 
  when 
  they 
  are 
  sick 
  with 
  the 
  great 
  chill. 
  Take 
  a 
  

   decoction 
  of 
  wild 
  cherry 
  to 
  blow 
  upon 
  them. 
  If 
  you 
  have 
  Tsa 
  1-agayu 
  "II 
  (" 
  old 
  

   tobacco" 
  — 
  Nicotiana 
  rustica) 
  it 
  also 
  is 
  very 
  effective. 
  

  

  Explanation. 
  

  

  Unawa'sti, 
  " 
  that 
  which, 
  chills 
  one," 
  is 
  a 
  generic 
  name 
  for 
  inter- 
  

   mittent 
  fever, 
  otherwise 
  km 
  >wn 
  as 
  fever 
  and 
  ague. 
  It 
  is 
  much 
  dreaded 
  

   by 
  the 
  Indian 
  doctors, 
  who 
  recognize 
  several 
  varieties 
  of 
  the 
  disease, 
  

   and 
  have 
  various 
  theories 
  to 
  account 
  for 
  them. 
  The 
  above 
  formula 
  

   was 
  obtained 
  from 
  A'yiV'ni 
  (Swimmer), 
  who 
  described 
  the 
  symp- 
  

   toms 
  of 
  this 
  variety, 
  the 
  "Great 
  Chill," 
  as 
  blackness 
  in 
  the 
  face, 
  

   with 
  alternate 
  high 
  fever 
  and 
  shaking 
  chills. 
  The 
  disease 
  generally 
  

   appeared 
  in 
  spring 
  or 
  summer, 
  and 
  might 
  return 
  year 
  after 
  year. 
  In 
  

   the 
  first 
  stages 
  the 
  chill 
  usually 
  came 
  on 
  early 
  in 
  the 
  morning, 
  but 
  

   came 
  on 
  later 
  in 
  the 
  day 
  as 
  the 
  disease 
  progressed. 
  There 
  might 
  be 
  

   more 
  than 
  one 
  chill 
  during 
  the 
  day. 
  There 
  was 
  no 
  rule 
  as 
  to 
  appe- 
  

   tite, 
  but 
  the 
  fever 
  always 
  produced 
  an 
  excessive 
  thirst. 
  In 
  one 
  

   instance 
  the 
  patient 
  fainted 
  from 
  the 
  heat 
  and 
  would 
  even 
  lie 
  down 
  in 
  

   a 
  stream 
  to 
  cool 
  himself 
  . 
  The 
  docti 
  >r 
  believed 
  the 
  disease 
  was 
  caused 
  

   by 
  malicious 
  tsga'ya, 
  a 
  general 
  name 
  for 
  all 
  small 
  insects 
  and 
  worms, 
  

   excepting 
  intestinal 
  worms. 
  These 
  tsga'ya— 
  that 
  is, 
  the 
  disease 
  tsga'ya, 
  

   not 
  the 
  real 
  insects 
  and 
  worms— 
  are 
  held 
  responsible 
  for 
  a 
  large 
  

   number 
  of 
  diseases, 
  and 
  in 
  fact 
  the 
  tsga'ya 
  doctrine 
  is 
  to 
  the 
  Chero- 
  

   kee 
  practitioner 
  what 
  the 
  microbe 
  theory 
  is 
  to 
  some 
  modern 
  scientists. 
  

   The 
  tsga'ya 
  live 
  in 
  the 
  earth, 
  in 
  the 
  water, 
  in 
  the 
  air, 
  in 
  the 
  foliage 
  

   of 
  trees, 
  in 
  decaying 
  wood, 
  or 
  wherever 
  else 
  insects 
  lodge, 
  and 
  as 
  

   they 
  are 
  constantly 
  being 
  crushed, 
  burned 
  or 
  otherwise 
  destroyed 
  

   through 
  the 
  unthinking 
  carelessness 
  of 
  the 
  human 
  race, 
  they 
  are 
  

   continually 
  actuated 
  by 
  a 
  spirit 
  of 
  revenge. 
  To 
  accomplish 
  their 
  

   vengeance, 
  according 
  to 
  the 
  doctors, 
  they 
  "establish 
  towns"' 
  under 
  

   the 
  skin 
  of 
  their 
  victims, 
  thus 
  producing 
  an 
  irritation 
  which 
  results 
  

   in 
  fevers, 
  boils, 
  scrofula 
  and 
  other 
  diseases. 
  

  

  The 
  formula 
  begins 
  with 
  a 
  song 
  of 
  four 
  verses, 
  in 
  which 
  the 
  doc- 
  

   tor 
  invokes 
  in 
  succession 
  the 
  spirits 
  of 
  the 
  air, 
  of 
  the 
  mountain, 
  of 
  

   the 
  forest, 
  and 
  of 
  the 
  water. 
  Galu'dati, 
  the 
  word 
  used 
  in 
  the 
  first 
  

   verse, 
  signifies, 
  as 
  has 
  been 
  already 
  explained, 
  "mi 
  high" 
  or 
  " 
  above 
  

   everything," 
  and 
  has 
  been 
  used 
  by 
  translators 
  to 
  mean 
  heaven. 
  

   U 
  n 
  wadahi 
  in 
  the 
  second 
  verse 
  is 
  the 
  name 
  of 
  a 
  bald 
  mountain 
  east 
  

   of 
  Webster, 
  North 
  Carolina, 
  and 
  is 
  used 
  figuratively 
  to 
  denote 
  any 
  

   mountains 
  of 
  bold 
  outline. 
  The 
  Cherokees 
  have 
  a 
  tradition 
  to 
  ac- 
  

   count 
  for 
  the 
  name, 
  which 
  is 
  derived 
  from 
  Owadali. 
  "provision 
  

   house." 
  Nil 
  tsiln 
  in 
  the 
  third 
  verse 
  signifies 
  ■•pinery," 
  fn 
  mi 
  na"1 
  si, 
  

   •' 
  pine," 
  but 
  is 
  figuratively 
  used 
  to 
  denote 
  a 
  forest 
  of 
  any 
  kind. 
  

  

  In 
  the 
  recitation 
  which 
  follows 
  the 
  song, 
  but 
  is 
  used 
  only 
  in 
  seri- 
  

   ous 
  cases, 
  the 
  doctor 
  prays 
  to 
  the 
  whirlwind, 
  which 
  is 
  considered 
  to 
  

   dwell 
  among 
  the 
  trees 
  on 
  the 
  mountain 
  side, 
  where 
  the 
  trembling 
  of 
  

  

  