﻿moonev.) 
  FORMULA 
  USED 
  BEFORE 
  BALL 
  PLAY. 
  395 
  

  

  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 
  en- 
  

   tirely 
  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 
  nour- 
  

   ishment 
  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 
  sup- 
  

   pressed, 
  emotion. 
  He 
  stands 
  with 
  his 
  hands 
  stretched 
  out 
  in 
  a 
  con- 
  

   strained 
  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. 
  

  

  HI.V 
  A'NE'TSA 
  UGU'-WA'LI 
  AMA'YI 
  DITSU'-STA'TI. 
  

  

  Sge! 
  Ha-nagwa 
  a'sti 
  une'ga 
  aksa'u 
  n 
  tamY 
  n 
  usinu'li 
  a'ne'tsa 
  un- 
  

   atsa'nu"tse'lahi 
  akta"ti 
  adu 
  n 
  ni'ga. 
  

  

  Iyu'sti 
  utada'ta. 
  iyu'sti 
  tsunada'ita. 
  Nu 
  n 
  na'hi 
  anite'lahehu 
  ige'- 
  

   ski 
  nige'su 
  n 
  na. 
  DiYksi-gwu 
  dedu'natsgu'la'wate'gii. 
  Da\su" 
  uni- 
  

   latsi'satii. 
  Sa'ka'ni 
  unati'satu'. 
  

  

  Nu 
  n 
  na'hi 
  datadu'nina'wati' 
  a'yu-'nu' 
  digwatseli'ga 
  a'ne'tsa 
  

   unatsa'nu 
  n 
  tse'lahi. 
  Tla'mehu 
  Gigage'i 
  sa'gwa 
  danutsgu'iani'ga. 
  

   IgiV'yi 
  galu'da 
  ge'sfi" 
  i'yii" 
  kanu'"lagl 
  "waha'hista'gi. 
  Ta'line 
  galu 
  n 
  - 
  

   la 
  ge'su" 
  i'yu" 
  kanu'"lagi 
  "waha'hista'gi. 
  He'nilu 
  danutsgu"lani'ga. 
  

   Tla'ma 
  iV'ni'ta. 
  a'nigwalu'gi 
  gu 
  n 
  tla"tisge'sti, 
  ase'gwu 
  nige'siY'na. 
  

  

  Du'tale" 
  a'ne'tsa 
  unatsa 
  nu 
  n 
  tse 
  lain 
  saligu'gi-gwu 
  dedu'natsgu"la- 
  

   wlsti'tegu. 
  Elawi'ni 
  da'sti" 
  unilatsi'satu. 
  

  

  Tsa'ine 
  digalu' 
  n 
  latiyu' 
  n 
  Sa'niwa 
  Gi'gagei 
  sa'gwa 
  danutsgu"lani'ga, 
  

   ase'ga'gi 
  nige'su 
  n 
  na. 
  Kanu'"lagT 
  "waha'hista'gi 
  mY'gine 
  digalu' 
  n 
  - 
  

   latiyu' 
  n 
  . 
  Gull'sguli' 
  Sa'ka'ni 
  sa'gwa 
  danutsgu 
  'lani'ga, 
  asg'ga'gi 
  

  

  