Untitled - Smithsonian Institution

146 BUREAU OF AMERICAN ETHNOLOGY [Bull. 99
Even though these two terms are commonly known and readily
understood, the former is but seldom used now, and the latter hardly
any more. Usually the formulas are referred to by a specific name,
which immediately makes it clear what kind is meant, as "What do
you know about curing?" or "Have you any papers for the purpose of
killing (a man)? " These different names are hsted below (see p. 148),
where they are discussed in detail.
Origin
As to the origin of the sacred formulas and songs, the laity are now
almost ignorant. The medicine men themselves are gradually losing
the accounts made of it in the myths, and to a question, "Where have
we the knowledge of all these formulas from," they will at first super-
ficially answer: "We know them from the people who lived a long
time ago." This locution is even appended as ending clause to some
of the formulas and prescriptions, and it is closely akin to a, stereotyped
exordium used by some infonnants when telling a tale: "A long
time ago, this is what the people told who Hved then."
On pushing scrutiny somewhat further, the older informants will
vaguely remember some accounts of the origin of the bear songs and
of the sacred and medicinal formulas; it is most fortunate indeed that
James Mooney left us such an excellent account of these myths. (See
Mooney, Myths, p. 248, for the origin of the deer songs; p. 319 for
medicine and himting songs; p. 325 for the origin of the bear songs.)
These myths were collected about 40 years ago and it would nov/
be utterly impossible to find a Cherokee Hving who coidd give such a
complete account of them.
I should not neglect to mention that sporadically a medicine man
will attribute the Cherokee's knowledge of fonnulas and prescriptions
to a revelation of une-'tlano'H, the Apportioner, who, in this case, must
imdoubtedly be identified as God, the Creator, as preached by Chris-
tian missionaries. The same man on another occasion will tell you,
with just as honest a conviction, that "the people inherited the knowledge
from a powerful wizard when he died," referring to Stone-clad 's
death. (Cf. Mooney, Myths, p. 320.)
Kinds
Before going into details as to the different lands of formulas used
by the Cherokee it may not be out of place to draw attention to a
sharp distinction existing between the knowledge of the laity and that
of the specialists.
The average member of the tribe may know four or five formulas, but
even then he usually only knows fragmentary portions of them, and
mutilates them when trying to recite them, as the ritual meaning of