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John: Natural and Aboriginal History of East Tennessee, 267-8, Nashville, 1823. Footnote 6: (return)

Ibid., p. 281.

Footnote 7: (return)

Wood, T.B., and Bache, F.: Dispensatory of the United States of America, 14th ed., Philadelphia, 1877.

Footnote 8: (return)

The Cherokee plant names here given are generic names, which are the names commonly used. In many cases the same name is applied to several species and it is only when it is necessary to distinguish between them that the Indians use what might be called specific names. Even then the descriptive term used serves to distinguish only the particular plants under discussion and the introduction of another variety bearing the same generic name would necessitate a new classification of species on a different basis, while hardly any two individuals would classify the species by the same characteristics.

Footnote 9: (return)

For more in regard to color symbolism, see Mallery’s Pictographs of the North American Indians in Fourth Report of the Bureau of Ethnology, pp. 53-37, Washington, 1886; Gatschet’s Creek Migration Legend, vol. 3, pp. 31-41, St. Louis, 1888; Brinton’s Kiche Myths in Proceedings of the American Philosophical Society, vol. 19, pp. 646-647, Philadelphia, 1882.

Footnote 10: (return)

Ada´wĕhĭ is a word used to designate one supposed to have supernatural powers, and is applied alike to human beings and to the spirits invoked in the formulas. Some of the mythic heroes famous for their magic deeds are spoken of as ada´wĕhĭ (plural anida´wĕhĭ or anida´we), but in its application to mortals the term is used only of the very greatest shamans. None of those now belonging to the band are considered worthy of being thus called, although the term was sometimes applied to one, Usawĭ, who died some years ago. In speaking of himself as an ada´wĕhĭ, as occurs in some of the formulas, the shaman arrogates to himself the same powers that belong to the gods. Our nearest equivalent is the word magician, but this falls far short of the idea conveyed by the Cherokee word. In the bible translation the word is used as the equivalent of angel or spirit.

Footnote 11: (return)

So written and pronounced by A‘yûn´ini instead of utsĭnă´wa.

Footnote 12: (return)

This word, like the expression “seven days,” frequently has a figurative meaning. Thus the sun is said to be seven awâ´hilû above the earth.

Index.

A‘wanita, or Young Deer, Cherokee formulas furnished by 316

Ayasta, Cherokee manuscript obtained from 313

A‘yûn´inĭ, or Swimmer, Cherokee manuscripts obtained from 310-312

Bathing in medical practice of Cherokees 333-334, 335-336

Bleeding, practice of among the Cherokees 334-335

Brinton, D.G., cited on linguistic value of Indian records 318

Catawba Killer, Cherokee formulas furnished by 316

Cherokees, paper on Sacred Formulas of, by James Mooney 301-397

bathing, rubbing, and bleeding in medical practice of 333-336

manuscripts of, containing sacred, medical, and other formulas, character and age of 307-318

medical practice of, list of plants used in 324-327

medicine dance of 337

color symbolism of 342-343

gods of, and their abiding places 340-342

religion of 319

Cherokee Sacred Formulas, language of 343-344

specimens of 344-397

for rheumatism 345-351

for snake bite 351-353

for worms 353-356

for neuralgia 356-359

for fever and ague 359-363

for child birth 363-364

for biliousness 365-366

for ordeal diseases 367-369

for hunting and fishing 369-375

for love 375-384

to kill a witch 384-386

to find something 386-387

to prevent a storm 387-388

for going to war 388-391

for destroying an enemy 391-395

for ball play 395-397

Color symbolism of the Cherokees 342, 343

Disease, Cherokee theory of 322-324

Disease and medicine, Cherokee tradition of origin of 319-322

Gahuni manuscript of Cherokee formulas 313, 314

Gatigwanasti manuscript of Cherokee formulas 312, 313

Gods of the Cherokees and their abiding places 340-342

Haywood, John, cited on witchcraft beliefs among the Cherokees 322

Inali manuscript of Cherokee formulas 314-316

Long, W.W., collection of Cherokee formulas and songs prepared by 317

Medical practice of Cherokees, plants used 322-331

Medicine dance of Cherokees 337

Mooney, James, paper on sacred formulas of the Cherokees, by 301-397

Names, importance attached to, in Cherokee sacred formulas 343

Plants used by Cherokees for medical purposes 322-331

ceremonies for gathering 339

Religion of the Cherokees, character of 319

Religion of the Cherokees, gods of 340-342

Sacred Formulas of the Cherokees, paper by James Mooney on 301-397

Sanitary regulations among the Cherokee Indians, neglect of 332, 333

Shamans, decline of power of among Cherokees 336

mode of payment of among Cherokees 337-339

Sweat bath, use of, among Cherokees 333-334

Swimmer manuscript of Cherokee formulas 310, 312

Tabu among Cherokees, illustrations of 331-332

Takwatihi, or Catawba-Killer, Cherokee formulas furnished by 316

Will West, collection of Cherokee formulas and songs prepared by 317

Young Deer, Cherokee formulas furnished by 316






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