MooNRvl NOTKS AND TAKALLKLS 435 



The twUigld hind — Usunhi'yl, "'Wlu'io it is always growing dark," the spirit laml in 

 the west. This is the word constantly used in the sacred formulas to denote the 

 west, instead of the ordinary word Wude'ligun'yl, "Where itsets." In thesame way 

 Nuiida'yl, or Nundugufi'yl, the "Sun jilace, or region," is the fornuilistic name for the 

 east instead nf Pigilh'ingdn'yl, "Where it [i.e., the sun] romes up," the ordinary 

 term. These arcliair expressions give to myths and formulas a peculiar heauty which 

 is lost in tlic translation. .\s the interpreter once said. "1 love to hear these old 

 words." 



Struck 1)1/ Ughlnhuj — With the American tribes, as in Europe, a mysterious potency 

 attaches to the wood of a tree which has been struck by lightning. The Cherokee 

 conjurers claim to do wonderful things by means of such wood. Splinters of it are 

 frequently buried in the field to make the corn grow. It nmst imt be forgotten that 

 the boys in this myth are Thunder Boys. 



The end of Ihe world — See notes to number 7, "The Jovirney to the Sunrise." 



Anhga'iia TstunndV — Aljbreviated from Aiiisga'ya Tsuiisdi'ga, "Little Men." 

 These two sons of Kana'ti, who are sometimes called Thunder Boys and who live in 

 in I'sunhi'yl above the sky vault, must not be confounded with the YuiiwI Tsunsdi', 

 or "Little People," who are also Thunderers, but who live in caves of the rocks and 

 cause the short, sharp claps of thunder. There is also the Great Thunderer, the 

 thunder of the whirlwind and the hurricane, who seems to be identical with Kana'tl 

 himself. 



Deer xnnij.i — The Indian hunters of the olden time had many songs intended to 

 call up the deer and the bear. Most of these have perished, but a few are still 

 remembered. Tliey were sung by the hunter, with some aci-ompanying ceremony, to 

 a sweetly plaintive tune, either before starting out or on reaching the hunting ground. 



One Cherokee deer song, sung with repetition, may be freely rendered: 



Deer, you stand do.se by the tree, 



You sweeten your saliva with acorns. 



Now you are standing near. 



You have come where your f(jod rests on the ground. 



Gatschet, in his Creek Migration Legend ( i, [i. 79), gives the following translation 

 of a Hichitee deer hunting song: 



Somewhere (the deer) lies on the ground. 1 think; I walk about. 



Awake, arise, stand up! 

 It is raising up its head, I believe; 1 walk about. 



.\wake, arise, stand upl 

 It attempts to rise, I believe; I walk about. 



Awake, arise, stand up! 

 Slowly it raises its body, I think; I walk aliout. 



Awake, arise, stand np! 

 It has now risen on its feet, I presume; I walk aliont. 



Awake, arise, stand up! 



4. Origin- o I- disk.\se .\.ni) medici-nk di. 2501: This myth was obtained first from 

 Swimmer, as explaining the theory uj)oii which is based the medical practice of the 

 Cherokee doctor. It was afterward heard, with less detail, from .lohn Ax (east) 

 and .lames Wafford (west). It was originally published in the author's Sacred 

 Formulas of the Cherokees, in the Seventh Annual Keport of the Bureau of 

 Ethnology. 



In the mythology of most Indian tribes, as well as of primitive jjeoples generally, 

 disease is caused by animal spirits, ghosts, or witchcraft, and the doctor's efforts are 

 directed chietiy to driving out the malevolent spirit. In Creek belief, according to 

 the Tuggle manuscri|)t, "all disease is caused by the winds, which ar>' born in the 

 air and then descend to the earth." It is doubtful, however, if this statement is 



