Some time afterward an acquaintance was formed with a man named A?ynini or Swimmer, who proved to be so intelligent that I spent several days with him, procuring information in regard to myths and old customs. He told a number of stories in very good style, and finally related the Origin of the Bear[1]. The bears were formerly a part of the Cherokee tribe who decided to leave their kindred and go into the forest. Their friends followed them and endeavored to induce them to return, but the Ani-Tskahi, as they were called, were determined to go. Just before parting from their relatives at the edge of the forest, they turned to them and said, It is better for you that we should go; but we will teach you songs, and some day when you are in want of food come out to the woods and sing these songs and we shall appear and give you meat. Their friends, after learning several songs from them, started back to their homes, and after proceeding a short distance, turned around to take one last look, but saw only a number of bears disappearing in the depths of the forest.

The songs which they learned are still sung by the hunter to attract the bears.

[Footnote 1: To appear later with the collection of Cherokee myths.]

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Formula for Didnlecki. (Page 349.)]

When Swimmer had finished the story he was asked if he knew these songs. He replied that he did, but on being requested to sing one he made some excuse and was silent. After some further efforts the interpreter said it would be useless to press the matter then as there were several other Indians present, but that to-morrow we should have him alone with us and could then make another attempt.

The next day Swimmer was told that if he persisted in his refusal it would be necessary to employ some one else, as it was unfair in him to furnish incomplete information when he was paid to tell all he knew.

He replied that he was willing to tell anything in regard to stories and customs, but that these songs were a part of his secret knowledge and commanded a high price from the hunters, who sometimes paid as much as $5 for a single song, because you cant kill any bears or deer unless you sing them.

He was told that the only object in asking about the songs was to put them on record and preserve them, so that when he and the half dozen old men of the tribe were dead the world might be aware how much the Cherokees had known. This appeal to his professional pride proved effectual, and when he was told that a great many similar songs had been sent to Washington by medicine men of other tribes, he promptly declared that he knew as much as any of them, and that he would give all the information in his possession, so that others might be able to judge for themselves who knew most. The only conditions he made were that these secret matters should be heard by no one else but the interpreter, and should not be discussed when other Indians were present.

As soon as the other shamans learned what was going on they endeavored by various means to persuade him to stop talking, or failing in this, to damage his reputation by throwing out hints as to his honesty or accuracy of statement. Among other objections which they advanced was one which, however incomprehensible to a white man, was perfectly intelligible to an Indian, viz: That when he had told everything this information would be taken to Washington and locked up there, and thus they would be deprived of the knowledge. This objection was one of the most difficult to overcome, as there was no line of argument with which to oppose it.

These reports worried Swimmer, who was extremely sensitive in regard to his reputation, and he became restive under the insinuations of his rivals. Finally on coming to work one day he produced a book from under his ragged coat as he entered the house, and said proudly: Look at that and now see if I dont know something. It was a small day-book of about 240 pages, procured originally from a white man, and was about half filled with writing in the Cherokee characters. A brief examination disclosed the fact that it contained just those matters that had proved so difficult to procure. Here were prayers, songs, and prescriptions for the cure of all kinds of diseases--for chills, rheumatism, frostbites, wounds, bad dreams, and witchery; love charms, to gain the affections of a woman or to cause her to hate a detested rival; fishing charms, hunting charms--including the songs without which none could ever hope to kill any game; prayers to make the corn grow, to frighten away storms, and to drive off witches; prayers for long life, for safety among strangers, for acquiring influence in council and success in the ball play. There were prayers to the Long Man, the Ancient White, the Great Whirlwind, the Yellow Rattlesnake, and to a hundred other G.o.ds of the Cherokee pantheon. It was in fact an Indian ritual and pharmacopoeia.

After recovering in a measure from the astonishment produced by this discovery I inquired whether other shamans had such books. Yes, said Swimmer, we all have them. Here then was a clew to follow up. A bargain was made by which he was to have another blank book into which to copy the formulas, after which the original was bought. It is now deposited in the library of the Bureau of Ethnology. The remainder of the time until the return was occupied in getting an understanding of the contents of the book.

THE GATIGWANASTI Ma.n.u.sCRIPT.

Further inquiry elicited the names of several others who might be supposed to have such papers. Before leaving a visit was paid to one of these, a young man named Wilnoti, whose father, Gatigwanasti, had been during his lifetime a prominent shaman, regarded as a man of superior intelligence. Wilnoti, who is a professing Christian, said that his father had had such papers, and after some explanation from the chief he consented to show them. He produced a box containing a lot of miscellaneous papers, testaments, and hymnbooks, all in the Cherokee alphabet. Among them was his fathers chief treasure, a ma.n.u.script book containing 122 pages of foolscap size, completely filled with formulas of the same kind as those contained in Swimmers book. There were also a large number of loose sheets, making in all nearly 200 foolscap pages of sacred formulas.

On offering to buy the papers, he replied that he wanted to keep them in order to learn and practice these things himself--thus showing how thin was the veneer of Christianity, in his case at least. On representing to him that in a few years the new conditions would render such knowledge valueless with the younger generation, and that even if he retained the papers he would need some one else to explain them to him, he again refused, saying that they might fall into the hands of Swimmer, who, he was determined, should never see his fathers papers. Thus the negotiations came to an end for the time.

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Formula for Dalni nnagei (Page 364.)]

On returning to the reservation in July, 1888, another effort was made to get possession of the Gatigwanasti ma.n.u.scripts and any others of the same kind which could be procured. By this time the Indians had had several months to talk over the matter, and the idea had gradually dawned upon them that instead of taking their knowledge away from them and locking it up in a box, the intention was to preserve it to the world and pay them for it at the same time. In addition the writer took every opportunity to impress upon them the fact that he was acquainted with the secret knowledge of other tribes and perhaps could give them as much as they gave. It was now much easier to approach them, and on again visiting Wilnoti, in company with the interpreter, who explained the matter fully to him, he finally consented to lend the papers for a time, with the same condition that neither Swimmer nor anyone else but the chief and interpreter should see them, but he still refused to sell them. However, this allowed the use of the papers, and after repeated efforts during a period of several weeks, the matter ended in the purchase of the papers outright, with unreserved permission to show them for copying or explanation to anybody who might be selected. Wilnoti was not of a mercenary disposition, and after the first negotiations the chief difficulty was to overcome his objection to parting with his fathers handwriting, but it was an essential point to get the originals, and he was allowed to copy some of the more important formulas, as he found it utterly out of the question to copy the whole.

These papers of Gatigwanasti are the most valuable of the whole, and amount to fully one-half the entire collection, about fifty pages consisting of love charms. The formulas are beautifully written in bold Cherokee characters, and the directions and headings are generally explicit, bearing out the universal testimony that he was a man of unusual intelligence and ability, characteristics inherited by his son, who, although a young man and speaking no English, is one of the most progressive and thoroughly reliable men of the band.

THE GAHUNI Ma.n.u.sCRIPT.

The next book procured was obtained from a woman named Aysta, The Spoiler, and had been written by her husband, Gahuni, who died about 30 years ago. The matter was not difficult to arrange, as she had already been employed on several occasions, so that she understood the purpose of the work, besides which her son had been regularly engaged to copy and cla.s.sify the ma.n.u.scripts already procured. The book was claimed as common property by Aysta and her three sons, and negotiations had to be carried on with each one, although in this instance the cash amount involved was only half a dollar, in addition to another book into which to copy some family records and personal memoranda. The book contains only eight formulas, but these are of a character altogether unique, the directions especially throwing a curious light on Indian beliefs. There had been several other formulas of the cla.s.s called Ynwehi, to cause hatred between man and wife, but these had been torn out and destroyed by Aysta on the advice of an old shaman, in order that her sons might never learn them. In referring to the matter she spoke in a whisper, and it was evident enough that she had full faith in the deadly power of these spells.

In addition to the formulas the book contains about twenty pages of Scripture extracts in the same handwriting, for Gahuni, like several others of their shamans, combined the professions of Indian conjurer and Methodist preacher. After his death the book fell into the hands of the younger members of the family, who filled it with miscellaneous writings and scribblings. Among other things there are about seventy pages of what was intended to be a Cherokee-English p.r.o.nouncing dictionary, probably written by the youngest son, already mentioned, who has attended school, and who served for some time as copyist on the formulas. This curious Indian production, of which only a few columns are filled out, consists of a list of simple English words and phrases, written in ordinary English script, followed by Cherokee characters intended to give the approximate p.r.o.nunciation, together with the corresponding word in the Cherokee language and characters.

As the language lacks a number of sounds which are of frequent occurrence in English, the attempts to indicate the p.r.o.nunciation sometimes give amusing results. Thus we find: _Fox_ (English script); _kwgisi_ (Cherokee characters); _ts?l_ (Cherokee characters). As the Cherokee language lacks the l.a.b.i.al _f_ and has no compound sound equivalent to our _x_, _kwgisi_ is as near as the Cherokee speaker can come to p.r.o.nouncing our word _fox_. In the same way bet becomes _weti_, and sheep is _skwi_, while if he has no dog appears in the disguise of _ikwi hsi n dga_.

THE INLI Ma.n.u.sCRIPT.

In the course of further inquiries in regard to the whereabouts of other ma.n.u.scripts of this kind we heard a great deal about Inli, or Black Fox, who had died a few years before at an advanced age, and who was universally admitted to have been one of their most able men and the most prominent literary character among them, for from what has been said it must be sufficiently evident that the Cherokees have their native literature and literary men. Like those already mentioned, he was a full-blood Cherokee, speaking no English, and in the course of a long lifetime he had filled almost every position of honor among his people, including those of councilor, keeper of the townhouse records, Sunday-school leader, conjurer, officer in the Confederate service, and Methodist preacher, at last dying, as he was born, in the ancient faith of his forefathers.

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Yugwil formula. (Page 375.)]

On inquiring of his daughter she stated that her father had left a great many papers, most of which were still in her possession, and on receiving from the interpreter an explanation of our purpose she readily gave permission to examine and make selections from them on condition that the matter should be kept secret from outsiders. A day was appointed for visiting her, and on arriving we found her living in a comfortable log house, built by Inli himself, with her children and an ancient female relative, a decrepit old woman with snow-white hair and vacant countenance. This was the oldest woman of the tribe, and though now so feeble and childish, she had been a veritable savage in her young days, having carried a scalp in the scalp dance in the Creek war 75 years before.

Having placed chairs for us in the shade Inlis daughter brought out a small box filled with papers of various kinds, both Cherokee and English. The work of examining these was a tedious business, as each paper had to be opened out and enough of it read to get the general drift of the contents, after which the several cla.s.ses were arranged in separate piles. While in the midst of this work she brought out another box nearly as large as a small trunk, and on setting it down there was revealed to the astonished gaze such a ma.s.s of material as it had not seemed possible could exist in the entire tribe.

In addition to papers of the sort already mentioned there were a number of letters in English from various officials and religious organizations, and addressed to Enola, to Rev. Black Fox, and to Black Fox, Esq, with a large number of war letters written to him by Cherokees who had enlisted in the Confederate service. These latter are all written in the Cherokee characters, in the usual gossipy style common among friends, and several of them contain important historic material in regard to the movements of the two armies in East Tennessee. Among other things was found his certificate as a Methodist preacher, dated in 1848. Know all men by these presents that Black Fox (Cherokee) is hereby authorized to exercise his Gifts and Graces as a local preacher in M. E. Church South..

There was found a ma.n.u.script book in Inlis handwriting containing the records of the old council of Wolftown, of which he had been secretary for several years down to the beginning of the war. This also contains some valuable materials.

There were also a number of miscellaneous books, papers, and pictures, together with various trinkets and a number of conjuring stones.

In fact the box was a regular curiosity shop, and it was with a feeling akin, to despair that we viewed the piles of ma.n.u.script which had to be waded through and cla.s.sified. There was a days hard work ahead, and it was already past noon; but the woman was not done yet, and after rummaging about inside the house for a while longer she appeared with another armful of papers, which she emptied on top of the others. This was the last straw; and finding it impossible to examine in detail such a ma.s.s of material we contented ourselves with picking out the sacred formulas and the two ma.n.u.script books containing the town-house records and scriptural quotations and departed.

The daughter of Black Fox agreed to fetch down the other papers in a few days for further examination at our leisure; and she kept her promise, bringing with her at the same time a number of additional formulas which she had not been able to obtain before. A large number of letters and other papers were selected from the miscellaneous lot, and these, with the others obtained from her, are now deposited also with the Bureau of Ethnology. Among other things found at this house were several beads of the old sh.e.l.l wampum, of whose use the Cherokees have now lost even the recollection. She knew only that they were very old and different from the common beads, but she prized them as talismans, and firmly refused to part with them.

OTHER Ma.n.u.sCRIPTS.

Subsequently a few formulas were obtained from an old shaman named Tsiskwa or Bird, but they were so carelessly written as to be almost worthless, and the old man who wrote them, being then on his dying bed, was unable to give much help in the matter. However, as he was anxious to tell what he knew an attempt was made to take down some formulas from his dictation. A few more were obtained in this way but the results were not satisfactory and the experiment was abandoned.

About the same time A?wanita or Young Deer, one of their best herb doctors, was engaged to collect the various plants used in medicine and describe their uses. While thus employed he wrote in a book furnished him for the purpose a number of formulas used by him in his practice, giving at the same time a verbal explanation of the theory and ceremonies. Among these was one for protection in battle, which had been used by himself and a number of other Cherokees in the late war. Another doctor named Takwatihi or Catawba Killer, was afterward employed on the same work and furnished some additional formulas which he had had his son write down from his dictation, he himself being unable to write. His knowledge was limited to the practice of a few specialties, but in regard to these his information was detailed and accurate. There was one for bleeding with the cupping horn. All these formulas obtained from Tsiskwa, Awanita, and Takwtihi are now in possession of the Bureau.

THE KANHETA ANI-TSALAGI ETI.

Among the papers thus obtained was a large number which for various reasons it was found difficult to handle or file for preservation.

Many of them had been written so long ago that the ink had almost faded from the paper; others were written with lead pencil, so that in handling them the characters soon became blurred and almost illegible; a great many were written on sc.r.a.ps of paper of all shapes and sizes; and others again were full of omissions and doublets, due to the carelessness of the writer, while many consisted simply of the prayer, with nothing in the nature of a heading or prescription to show its purpose.

Under the circ.u.mstances it was deemed expedient to have a number of these formulas copied in more enduring form. For this purpose it was decided to engage the services of Aystas youngest son, an intelligent young man about nineteen years of age, who had attended school long enough to obtain a fair acquaintance with English in addition to his intimate knowledge of Cherokee. He was also gifted with a ready comprehension, and from his mother and uncle Tsiskwa had acquired some familiarity with many of the archaic expressions used in the sacred formulas. He was commonly known as Will West, but signed himself W.W. Long, Long being the translation of his fathers name, Gnahita. After being instructed as to how the work should be done with reference to paragraphing, heading, etc., he was furnished a blank book of two hundred pages into which to copy such formulas as it seemed desirable to duplicate. He readily grasped the idea and in the course of about a month, working always under the writers personal supervision, succeeded in completely filling the book according to the plan outlined. In addition to the duplicate formulas he wrote down a number of dance and drinking songs, obtained originally from A?ynini, with about thirty miscellaneous formulas obtained from various sources. The book thus prepared is modeled on the plan of an ordinary book, with headings, table of contents, and even with an illuminated t.i.tle page devised by the aid of the interpreter according to the regular Cherokee idiomatic form, and is altogether a unique specimen of Indian literary art. It contains in all two hundred and fifty-eight formulas and songs, which of course are native aboriginal productions, although the mechanical arrangement was performed under the direction of a white man. This book also, under its Cherokee t.i.tle, _Kanheta Ani-Tsalagi Eti_ or Ancient Cherokee Formulas, is now in the library of the Bureau.

There is still a considerable quant.i.ty of such ma.n.u.script in the hands of one or two shamans with whom there was no chance for negotiating, but an effort will be made to obtain possession of these on some future visit, should opportunity present. Those now in the Bureau library comprised by far the greater portion of the whole quant.i.ty held by the Indians, and as only a small portion of this was copied by the owners it can not be duplicated by any future collector.

CHARACTER OF THE FORMULAS--THE CHEROKEE RELIGION.

It is impossible to overestimate the ethnologic importance of the materials thus obtained. They are invaluable as the genuine production of the Indian mind, setting forth in the clearest light the state of the aboriginal religion before its contamination by contact with the whites. To the psychologist and the student of myths they are equally precious. In regard to their linguistic value we may quote the language of Brinton, speaking of the sacred books of the Mayas, already referred to:

Another value they have,... and it is one which will be properly appreciated by any student of languages. They are, by common consent of all competent authorities, the genuine productions of native minds, cast in the idiomatic forms of the native tongue by those born to its use. No matter how fluent a foreigner becomes in a language not his own, he can never use it as does one who has been familiar with it from childhood. This general maxim is tenfold true when we apply it to a European learning an American language. The flow of thought, as exhibited in these two linguistic families, is in such different directions that no amount of practice can render one equally accurate in both. Hence the importance of studying a tongue as it is employed by natives; and hence the very high estimate I place on these Books of Chilan Balam as linguistic material--an estimate much increased by the great rarity of independent compositions in their own tongues by members of the native races of this continent.[2]

[Footnote 2: Brinton, D. G.: The books of Chilan Balam 10, Philadelphia, n.d., (1882).]

The same author, in speaking of the internal evidences of authenticity contained in the Popol Vuh, the sacred book of the Kichs, uses the following words, which apply equally well to these Cherokee formulas:

To one familiar with native American myths, this one bears undeniable marks of its aboriginal origin. Its frequent puerilities and inanities, its generally low and coa.r.s.e range of thought and expression, its occasional loftiness of both, its strange metaphors and the prominence of strictly heathen names and potencies, bring it into unmistakable relationship to the true native myth.[3]

[Footnote 3: Brinton, D. G.: Names of the G.o.ds in the Kich Myths, in Proc. Am. Philos. Soc., Philadelphia, 1881, vol. 19, p. 613.]

These formulas furnish a complete refutation of the a.s.sertion so frequently made by ignorant and prejudiced writers that the Indian had no religion excepting what they are pleased to call the meaning less mummeries of the medicine man. This is the very reverse of the truth.

The Indian is essentially religious and contemplative, and it might almost be said that every act of his life is regulated and determined by his religious belief. It matters not that some may call this superst.i.tion. The difference is only relative. The religion of to-day has developed from the cruder superst.i.tions of yesterday, and Christianity itself is but an outgrowth and enlargement of the beliefs and ceremonies which have been preserved by the Indian in their more ancient form. When we are willing to admit that the Indian has a religion which he holds sacred, even though it be different from our own, we can then admire the consistency of the theory, the particularity of the ceremonial and the beauty of the expression.

So far from being a jumble of crudities, there is a wonderful completeness about the whole system which is not surpa.s.sed even by the ceremonial religions of the East. It is evident from a study of these formulas that the Cherokee Indian was a polytheist and that the spirit world was to him only a shadowy counterpart of this. All his prayers were for temporal and tangible blessings--for health, for long life, for success in the chase, in fishing, in war and in love, for good crops, for protection and for revenge. He had no Great Spirit, no happy hunting ground, no heaven, no h.e.l.l, and consequently death had for him no terrors and he awaited the inevitable end with no anxiety as to the future. He was careful not to violate the rights of his tribesman or to do injury to his feelings, but there is nothing to show that he had any idea whatever of what is called morality in the abstract.