268 BELIEFS AND USAGES OF CHICKASAW [ETH. ANN, 44 
Opa abcka, “owl disease.” Symptoms: The eyes are affected and 
the patient feels sleepy long before noon. Remedy: Roots of a bush 
called caktci imiti’ (crawfish tree), in English “ willow button,” 
warmed and placed on the head. They also used colop tikeli, a plant 
of the mint family resembling Oswego tea. 
Sinti imdma abéka, “ ground rattlesnake disease.” Symptoms: 
The joints in the hands and feet swell up and there are very acute 
pains there. Remedy: A plant bearing only one leaf, and hence called 
hici teafa (one leaf). 
Sinti oktcamale: abéka, “blue snake disease.” Symptoms: Itching 
which gets worse and is followed by sores when the place is scratched. 
Remedy: Take an old rotten corncob lying about in a pen where hogs 
are being fattened, burn it, and hold the affected part over the smoke. 
Colop anantitci abéka, “ burning ghost disease.” Symptoms: The 
feet swell up and big blisters develop upon them. Remedy: Take dirt 
from the top of an old grave and heat it in a pan over the fire until 
it is absolutely dry. Then apply this dirt to the sores. 
Ofonlo abéka, “ screech ow] disease.” Symptoms: The eyes water, 
preventing one from seeing well, and they also itch. Remedy: Colop 
tiléli iskano “ little ghost driver,” which is pennyroyal, is allowed to 
soak in water for a while and is then placed on the forehead. 
When not otherwise specified it is to be understood that the part 
of the medicinal plant used was the roots which were heated in water. 
The doctor also sang a song each time he treated a person. There was 
a different song for each disease and the songs of the doctors them- 
selves differed from one another. 
The red willow, the famous miko hoyanidja of the Creeks, is known 
to the Chickasaw as hahtok. It was generally taken toward morning, 
after a dance, and then vomited out in order to make one feel strong 
and healthy. 
The only story of the origin of medicines is that they were believed 
to have been given by The One Above in very ancient times. 
Regarding rain makers I may as well quote from what I said on 
this subject in my report on the Creeks: °° 
Some interesting particulars regarding rain makers are also given us by Adair. 
According to him, these persons obtained rain by interceding through their con- 
jurations with “the bountiful holy Spirit of Fire,” by which he supposes they 
refer to the supreme deity of the southern Indians, although in fact it may 
lave been the particular being presiding over thunder.” This power of inter- 
cession had been established in ancient times and was not exercised merely at 
the option of its possessor, but was a duty which he owed to the community 
and which the community could demand from him. If he failed he was likely 
to be shot dead, because it was supposed that he really had the power but 
refused to exercise it and was thus an enemy to the state. However, he fre- 
*6 Forty-second Ann. Rept. Bur. Amer, Ethn., pp. 630-631. 
7 Adair, Hist. Am. Inds., p. 85. 
