Untitled - Smithsonian Institution
Untitled - Smithsonian Institution Untitled - Smithsonian Institution
144 BUREAU OF AMERICAN ETHNOLOGY [Bull. 99 books and stationery all around, and the host's way of receiving his visitor (not answering his knocking, not looking up as he comes in, not even to shake hands, etc.), all this is strongly reminiscent of the reception accorded "Injuns" at some of the agency offices. This experience, it should be noted, was dreamed nearly 40 years ago. I might finally state that the social status of this life is not modified in the next, chiefs remaining chiefs; medicine men, medicine men; etc. Using such expressions as "this life" and "next life" is not quite doing justice to Cherokee conceptions; they look upon life and after- life as different lives in space, rather than as successive lives in time. They do not, as a Christian would put it, live a mortal life, and an eternal life after that, but they move from their settlement in the Great Smokies to the "place out west." They speak of the people out west as they would of a neighboring tribe, as the Creeks, or even as they would of a Cherokee settlement some "overnights" away. Suicide Suicides, although not unknown, are very rare. The motives of the few cases that have come to my attention are the general human ones—to be suffering from an illness which is reputed incurable and love troubles seeming to be the two main causes. A suicide always causes a tremendous commotion; but no special beliefs are connected with it, nor with the ghost of the victim. The burial takes place as usual. Even old informants could not remember more than three cases of suicide; all the cases were men. Two shot themselves and one stran- gled himself with a rope. Tragical Deaths Another kind of death which arouses local interest and comment, and which is handed down to posterity along with the traditional lore and the sacred myths, is that resulting from accident, especially if it is accompanied by some uncanny details. THE FORMULAS Name There are two ways in which both laity and specialists refer to the sacred and medicinal formulas and the knowledge they contain. If one medicine man wants to broach the subject to one of his compeers, with a view of discussing their mutual knowledge, he says: Go'u'sti 'i'kt*a'9''.i, i. e., "^^^lat do you know?"; and of a medicine ' man who is reputed well versed in this lore, the lay community says a]k;tVfyu', i. e., "he knows a great deal."
Olbrechts] the swimmer MANUSCRIPT 145 Just as, to quote an interesting parallel, the sacred literature in Sanskrit is referred to as "veda," a term which is etymologically connected with the Indo-European stem \/-wid-, "to know."^^ Incidentally it is interesting to draw attention to the fact that the root of Cherokee a'kt^a'a', i. e., "he knows." is >/—kt*,— the original meaning of which is "to see"; cf. "eye": akt'a'. The same semantic evolution has taken place in the Indo-European languages, where the comm.-Germanic \/-wit-, "to know," and the Latin uideo, "I see," are both derived from the same Indo-European stem -sZ-wid-. If now we go a step further, and see what a peculiar meaning this stem has acquired in Sanskrit: "veda" = "the thing known "> "the knowledge" viz, "the sacred knowledge," we find the same evolution in meaning as we have in Cherokee. Another term used, again both by the medicine men and by the uninitiated, is Go'Ve'U'. The present meaning of this is "paper," "book," "that which has been written," as the formulas are usually kept jotted down in the Sequoya syllabary by the medicine men. It is clear from this that this name must be of comparatively modern origin, as it could of course not have been applied to them prior to the invention of the syllabary by Sequoya in 1821. This term again throws an interesting light on the psychological principles underlying the semantic evolution in languages even so different and separated from each other in time and place to such an extent as modern Iroquois and the older Germanic dialects. The meaning "to write" of the Cherokee \/-W€'l- is comparatively recent: It can not be much older than 200 years. Originally it meant "to mark," and especially "to mark wood by burning designs on it," a technique still in use among the Cherokee to mark the flat wooden dice used in gambling. As for its parallel in the Germanic dialects, we have but to remember that our "book" traces its origin to "beech (tree)" (cf. Anglo-Saxon "hoc," i. e., "beech tree"; "book." Old High German "buohha," i. e., "beech tree"). Beech boards, beech bark, and stencils made of beech wood were used by both Anglo-Saxon and Teutonic peoples as writing mateiial.^^ So we see the material used, beech, assume the meaning of "a writing," "a collection of writings" (book), and the latter meaning has again evolved to that of "the collection of sacred lore" (cf. the Book, i. e., the Bible). '^ Cf. also Kroesch, Samuel: "The semasiological development of words for 'perceive,' ' understand,' ' think,' * know ' in the older Germanic dialects." Diss. Chicago, 1911. Repr. from "Mod. Phil." VIII, No. 4, Chicago, 1911. '2 That also to the Italic herdsmen this use of the beech was not unknown, appears from Vergil's Eclogue, V 13: "Carmina quae nuper in viridi cortice fagi descripsi."
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Olbrechts] the swimmer MANUSCRIPT 145<br />
Just as, to quote an interesting parallel, the sacred literature in<br />
Sanskrit is referred to as "veda," a term which is etymologically connected<br />
with the Indo-European stem \/-wid-, "to know."^^<br />
Incidentally it is interesting to draw attention to the fact that the<br />
root of Cherokee a'kt^a'a', i. e., "he knows." is >/—kt*,— the original<br />
meaning of which is "to see"; cf. "eye": akt'a'.<br />
The same semantic evolution has taken place in the Indo-European<br />
languages, where the comm.-Germanic \/-wit-, "to know," and the<br />
Latin uideo, "I see," are both derived from the same Indo-European<br />
stem -sZ-wid-. If now we go a step further, and see what a peculiar<br />
meaning this stem has acquired in Sanskrit: "veda" = "the thing<br />
known "> "the knowledge" viz, "the sacred knowledge," we find the<br />
same evolution in meaning as we have in Cherokee.<br />
Another term used, again both by the medicine men and by<br />
the uninitiated, is Go'Ve'U'.<br />
The present meaning of this is "paper," "book," "that which has<br />
been written," as the formulas are usually kept jotted down in the<br />
Sequoya syllabary by the medicine men. It is clear from this that<br />
this name must be of comparatively modern origin, as it could of<br />
course not have been applied to them prior to the invention of the<br />
syllabary by Sequoya in 1821.<br />
This term again throws an interesting light on the psychological<br />
principles underlying the semantic evolution in languages even so<br />
different and separated from each other in time and place to such an<br />
extent as modern Iroquois and the older Germanic dialects. The<br />
meaning "to write" of the Cherokee \/-W€'l- is comparatively recent:<br />
It can not be much older than 200 years. Originally it meant "to<br />
mark," and especially "to mark wood by burning designs on it," a<br />
technique still in use among the Cherokee to mark the flat wooden<br />
dice used in gambling.<br />
As for its parallel in the Germanic dialects, we have but to remember<br />
that our "book" traces its origin to "beech (tree)" (cf. Anglo-Saxon<br />
"hoc," i. e., "beech tree"; "book." Old High German "buohha,"<br />
i. e., "beech tree"). Beech boards, beech bark, and stencils made of<br />
beech wood were used by both Anglo-Saxon and Teutonic peoples<br />
as writing mateiial.^^ So we see the material used, beech, assume<br />
the meaning of "a writing," "a collection of writings" (book), and the<br />
latter meaning has again evolved to that of "the collection of sacred<br />
lore" (cf. the Book, i. e., the Bible).<br />
'^ Cf. also Kroesch, Samuel: "The semasiological development of words for<br />
'perceive,' ' understand,' ' think,' * know ' in the older Germanic dialects." Diss.<br />
Chicago, 1911. Repr. from "Mod. Phil." VIII, No. 4, Chicago, 1911.<br />
'2 That also to the Italic herdsmen this use of the beech was not unknown,<br />
appears from Vergil's Eclogue, V 13: "Carmina quae nuper in viridi cortice fagi<br />
descripsi."