Untitled - Smithsonian Institution
Untitled - Smithsonian Institution
Untitled - Smithsonian Institution
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Olbrechts] the swimmer MANUSCRIPT 119<br />
arranging the beads and the thread. It is as a rule also the assistant<br />
who, at the end of the ceremony, makes a bundle of the paraphernalia<br />
and hands it to the priest.<br />
The party standing on the bank of the river, facing the water, the<br />
priest recites the prayer (see Texts, Form. No. 18, p. 193), meanwhile<br />
holding a red (or white) and a black bead between thumb and index<br />
of his right and left hands (see p. 132). The lively movements of the<br />
right-hand bead spell success, those of the left-hand bead spell disap-<br />
pointment. At the end of the ceremony he strings the beads on the<br />
thread, deposes them on the calico, which is then wrapped up by the<br />
assistant and given to the priest to take home with him.<br />
This ceremony, though it is understood to be gone through for the<br />
benefit of mother and child, often has as its more immediate object<br />
an aim of rather a divinatory nature, e. g., whether the child will<br />
live or will be stillborn, or again, what will be its sex, etc. The<br />
client has the right to stipulate the aim of the divination. Every<br />
time at the end of the ceremony the priest tells the woman what are<br />
the results and the prospects.<br />
The priest takes the cloth and the two beads home with him, and<br />
at the next new moon has to bring the latter back with him. At<br />
the second ceremony the patron has to supply two more beads,<br />
which are finally strung on the same white thread along with the<br />
others, and also another yard of white cloth, which again the priest<br />
takes home as his fee.<br />
These purely religious ceremonies are only a part of what we might<br />
term the prenatal care and treatment with the Cherokee. Even as<br />
long before delivery as this, simples are taken to induce an easy par-<br />
turition.<br />
Each time, before setting out for this river ceremony, the woman,<br />
before she leaves home, drinks a decoction of bark of Da''"waclzf'la<br />
(Ulmus julva, Michx., red, or slippery elm); stems of "wale-'lu<br />
i;*^nadzfloGi-'sti (Impatiens biflora Walt., spotted touch-me-not); roots<br />
of Ga^nQGWa^k'ski nico^'J^*' ttse'U {Veronica officinalis L., common<br />
speedwell); cones of nS.tsi,' {Pinus pungens Lamb., Table Moimtain<br />
pine).<br />
The first is used because of the mucilaginous nature of its bark:<br />
"It will make the inside of the woman slippery," so that the child<br />
will have no difficulty in putting in an appearance.<br />
The second plant is alleged to frighten the child, and to entice it<br />
"to jmup down" briskly.<br />
The two last plants named are chosen because they are niGo'*flQ*'<br />
ttse'!i, i. e., "evergreens," and it is expected of them that they will<br />
convey their properties of longevity and unimpaired health to the<br />
infant.