PLANT LORE

PLANT LORE

The Cherokee have always been an agricultural people, and their old country is a
region of luxuriant flora, with tall trees and tangled undergrowth on the slopes
and ridges, and myriad bright-tinted blossoms and sweet wild fruits along the
running streams. The vegetable kingdom consequently holds a far more
important place in the mythology and ceremonial of the tribe than it does among
the Indians of the treeless plains and arid sage deserts of the West, most of the
beliefs and customs in this connection centering around the practice of medicine,
as expounded the priests and doctors in every settlement. In general it is held
that the plant world is friendly to the human species, and constantly at the
willing service of the doctors to counteract the jealous hostility of the animals.
The sacred formulas contain many curious instructions for the gathering and
preparation of the medicinal roots and barks, which are selected chiefly in
accordance with the theory of correspondences.
The Indians are close observers, and some of their plant names are peculiarly
apt. Thus the mistletoe, which never grows alone, but is found always with its
roots fixed in the bark of some supporting tree or shrub from which it draws its
sustenance, is called a name which signifies “it is married” (uda′ʻlĭ). The
violet is still called a plural name, dinda′skwate′skĭ, “they pull each other’s
heads off,” showing that the Cherokee children have discovered a game not
unknown among our own. The bear-grass (Eryngium), with its long, slender
leaves like diminutive blades of corn, is called sălikwâ′yĭ, “greensnake,” and the
larger grass known as Job’s tears, on account of its glossy, rounded grains,
which the Indian children use for necklaces, is called sel-utsĭ′, “the mother of
corn.” The black-eyed Susan (Rudbeckia) of our children is the “deer-eye”
(aʻwĭ′-aktă′) of the Cherokee, and our lady-slipper (Cypripedium) is their
“partridge moccasin” (gŭgwĕ′-ulasu′la). The May-apple (Podophyllum), with itsumbrella-shaped top, is called u′niskwetu′ʻgĭ, meaning “it wears a hat,” while the
white puffball fungus is năkwĭsĭ′-usdi′, “the little star,” and the common rock
lichen bears the musical, if rather unpoetic, name of utsăle′ta, “pot scrapings.”
Some plants are named from their real or supposed place in the animal economy,
as the wild rose, tsist-uni′gistĭ, “the rabbits eat it”—referring to the seed berries
—and the shield fern (Aspidium), yân-utse′stû, “the bear lies on it.” Others,
again, are named from their domestic or ceremonial uses, as the fleabane
(Erigeron canadense), called atsil′-sûñʻtĭ, “fire maker,” because its dried stalk
was anciently employed in producing fire friction, and the bugle weed
(Lycopus virginicus), known as aniwani′skĭ, “talkers,” because the chewed root,
given to children to swallow, or rubbed upon their lips, is supposed to endow
them with the gift of eloquence. Some few, in addition to the ordinary term in
use among the common people, have a sacred or symbolic name, used only
the priests and doctors in the prayer formulas. Thus ginseng, or “sang,” as it is
more often called the white mountaineers, is known to the laity as â′talĭ-gûlĭ′,
“the mountain climber,” but is addressed in the formulas as Yûñwĭ Usdi′, “Little
Man,” while selu (corn) is invoked under the name of Agawe′la in myths, as, for
instance, that of Prosartes lanuginosa, which bears the curious name of walâs′-
unûl′stĭ, “frogs fight with it,” from a story that in the long ago—hĭlahi′yu—two
quarrelsome frogs once fought a duel, using its stalks as lances. In the locative
form this was the name of a former Cherokee settlement in Georgia, called
the whites Fighting-town, from a misapprehension of the meaning of the word.
Of the white clover, the Cherokee say that “it follows the white man.”
The division of trees into evergreen and deciduous is accounted for a myth,
related elsewhere, according to which the loss of their leaves in winter time is a
punishment visited upon the latter for their failure to endure an ordeal to the end.
With the Cherokee, as with nearly all other tribes east and west, the cedar is held
sacred above other trees. The reasons for this reverence are easily found in its
ever-living green, its balsamic fragrance, and the beautiful color of its fine-
grained wood, unwarping and practically undecaying. The small green twigs are
thrown upon the fire as incense in certain ceremonies, particularly to counteract
the effect of asgina dreams, as it is believed that the anisgi′na or malevolent
ghosts can not endure the smell; but the wood itself is considered too sacred to
be used as fuel. In the war dance, the scalp trophies, stretched on small hoops,
were hung upon a cedar sapling trimmed and decorated for the occasion.
According to a myth the red color comes originally from the blood of a wickedmagician, whose severed head was hung at the top of a tall cedar. The story is
now almost forgotten, but it was probably nearly identical with one still existing
among the Yuchi, former neighbors of the Cherokee. According to the Yuchi
myth, a malevolent magician disturbed the daily course of the sun until at last
two brave warriors sought him out and killed him in his cave. They cut off his
head and brought it home with them to show to the people, but it continued still
alive. To make it die they were advised to tie it in the topmost branches of a tree.
This they did, trying one tree after another, but each morning the head was found
at the foot of the tree and still alive. At last they tied it in a cedar, and there the
head remained until it was dead, while the blood slowly trickling down along the
trunk gave the wood its red color, and henceforth the cedar was a “medicine”
tree. 35
The linn or basswood (Tilia) is believed never to be struck lightning, and the
hunter caught in one of the frequent thunderstorms of the southern mountains
always seeks its shelter. From its stringy bark are twisted the hunting belts worn
about the waist. Sourwood (Oxydendrum) is used the hunters for barbecue
sticks to roast meat before the fire, on account of the acid flavor of the wood,
which they believe to be thus communicated to the meat. Spoons and combs are
also carved from the wood, but it is never burned, from an idea that lye made
from the ashes will bring sickness to those who use it in preparing their food. It
is said also that if one should sleep beside a fire containing sourwood sticks the
sourwood “will barbecue him,” which may possibly mean that he will have hot
or feverish pains thereafter.
The laurel, in its two varieties, large and small (Rhododendron and Kalmia, or
“ivy”), is much used for spoons and combs, on account of its close grain, as also
in medicine, but is never burned, as it is believed that this would bring on cold
weather, and would furthermore destroy the medicinal virtues of the whole
species. The reason given is that the leaves, when burning, make a hissing sound
suggestive of winter winds and falling snow. When the doctor is making up a
compound in which any part of the laurel is an ingredient, great precautions are
taken to prevent any of the leaves or twigs being swept into the fire, as this
would render the decoction worthless. Sassafras is tabued as fuel among the
Cherokee, as also among their white neighbors, perhaps for the practical reason
that it is apt to pop out of the fire when heated and might thus set the house on
fire.Pounded walnut bark is thrown into small streams to stupefy the fish, so that
they may be easily dipped out in baskets as they float on the surface of the water.
Should a pregnant woman wade into the stream at the time, its effect is nullified,
unless she has first taken the precaution to tie a strip of the bark about her toe. A
fire of post-oak and the wood of the telûñ′lătĭ or summer grape (Vitis æstivalis)
is believed to bring a spell of warm weather even in the coldest winter season.
Mysterious properties attach to the wood of a tree which has been struck
lightning, especially when the tree itself still lives, and such wood enters largely
into the secret compounds of the conjurers. An ordinary person of the laity will
not touch it, for fear of having cracks come upon his hands and feet, nor is it
burned for fuel, for fear that lye made from the ashes will cause consumption. In
preparing ballplayers for the contest, the medicine-man sometimes burns
splinters of it to coal, which he gives to the players to paint themselves with in
order that they may be able to strike their opponents with all the force of a
thunderbolt. Bark or wood from a tree struck lightning, but still green, is
beaten up and put into the water in which seeds are soaked before planting, to
insure a good crop, but, on the other hand, any lightning-struck wood thrown
into the field will cause the crop to wither, and it is believed to have a bad effect
even to go into the field immediately after having been near such a tree.
Among all vegetables the one which holds first place in the household economy
and ceremonial observance of the tribe is selu, “corn,” invoked in the sacred
formulas under the name of Agawe′la, “The Old Woman,” in allusion to its
mythic origin from the blood of an old woman killed her disobedient sons
(see number 3, “Kana′tĭ and Selu”). In former times the annual thanksgiving
ceremony of the Green-corn dance, preliminary to eating the first new corn, was
the most solemn tribal function, a propitiation and expiation for the sins of the
past year, an amnesty for public criminals, and a prayer for happiness and
prosperity for the year to come. Only those who had properly prepared
themselves prayer, fasting, and purification were allowed to take part in this
ceremony, and no one dared to taste the new corn until then. Seven ears from the
last year’s crop were always put carefully aside, in order to attract the corn until
the new crop was ripened and it was time for the dance, when they were eaten
with the rest. In eating the first new corn after the Green Corn dance, care was
observed not to blow upon it to cool it, for fear of causing a wind storm to beat
down the standing crop in the field.Much ceremony accompanied the planting and tending of the crop. Seven grains,
the sacred number, were put into each hill, and these were not afterward thinned
out. After the last working of the crop, the priest and an assistant—generally the
owner of the field—went into the field and built a small inclosure (detsănûñ′lĭ)
in the center. Then entering it, they seated themselves upon the ground, with
heads bent down, and while the assistant kept perfect silence the priest, with
rattle in hand, sang songs of invocation to the spirit of the corn. Soon, according
to the orthodox belief, a loud rustling would be heard outside, which they would
know was caused the “Old Woman” bringing the corn into the field, but
neither must look up until the song was finished. This ceremony was repeated on
four successive nights, after which no one entered the field for seven other
nights, when the priest himself went in, and, if all the sacred regulations had
been properly observed, was rewarded finding young ears upon the stalks.
The corn ceremonies could be performed the owner of the field himself,
provided he was willing to pay a sufficient fee to the priest in order to learn the
songs and ritual. Care was always taken to keep a clean trail from the field to the
house, so that the corn might be encouraged to stay at home and not go
wandering elsewhere. Most of these customs have now fallen into disuse
excepting among the old people, many of whom they are still religiously
observed.
Another curious ceremony, of which even the memory is now almost forgotten,
was enacted after the first working of the corn, when the owner or priest stood in
succession at each of the four corners of the field and wept and wailed loudly.
Even the priests are now unable to give a reason for this performance, which
may have been a lament for the bloody death of Selu, as the women of Byblos
were wont to weep for Adonis.
Next to corn, the bean (tuya) is the most important food plant of the Cherokee
and other southern Indians, with whom it is probably native, but there does not
appear to be much special ceremony or folklore in connection with it. Beans
which crack open in cooking are sometimes rubbed mothers on the lips of
their children in order to make them look smiling and good-tempered. The
association of ideas seems to be the same as that which in Ireland causes a fat
mealy potato, which cracks open in boiling, to be called a “laughing” potato.
Melons and squashes must not be counted or examined too closely, while still
growing upon the vine, or they will cease to thrive; neither must one step overthe vine, or it will wither before the fruit ripens. One who has eaten a May-apple
must not come near the vines under any circumstances, as this plant withers and
dries up very quickly, and its presence would make the melons wither in the
same way.
Tobacco was used as a sacred incense or as the guarantee of a solemn oath in
nearly every important function—in binding the warrior to take up the hatchet
against the enemy, in ratifying the treaty of peace, in confirming sales or other
engagements, in seeking omens for the hunter, in driving away witches or evil
spirits, and in regular medical practice. It was either smoked in the pipe or
sprinkled upon the fire, never rolled into cigarettes, as among the tribes of the
Southwest, neither was it ever smoked for the mere pleasure of the sensation. Of
late years white neighbors have taught the Indians to chew it, but the habit is not
aboriginal. It is called tsâlû, a name which has lost its meaning in the Cherokee
language, but is explained from the cognate Tuscarora, in which charhû′,
“tobacco,” can still be analyzed as “fire to hold in the mouth,” showing that the
use is as old as the knowledge of the plant. The tobacco originally in use among
the Cherokee, Iroquois, and other eastern tribes was not the common tobacco of
commerce (Nicotiana tabacum), which has been introduced from the West
Indies, but the Nicotiana rustica, or wild tobacco, now distinguished the
Cherokee as tsâl-agăyûñ′li, “old tobacco,” and the Iroquois as “real tobacco.”
Its various uses in ritual and medicine are better described under other headings.
For the myth of its loss and recovery see number 6, “How They Brought Back
the Tobacco.” The cardinal flower (Lobelia), mullein (Verbascum), and one or
two related species are called tsâliyu′stĭ, “like tobacco,” on account of their
general resemblance to it in appearance, but they were never used in the same
way.
The poisonous wild parsnip (Peucedanum?) bears an unpleasant reputation on
account of its frequent use in evil spells, especially those intended to destroy the
life of the victim. In one of these conjurations seven pieces of the root are laid
upon one hand and rubbed gently with the other, the omen being taken from the
position of the pieces when the hand is removed. It is said also that poisoners
mix it secretly with the food of their intended victim, when, if he eats, he soon
becomes drowsy, and, unless kept in motion until the effect wears off, falls
asleep, never to wake again. Suicides are said to eat it to procure death. Before
starting on a journey a small piece of the root is sometimes chewed and blownupon the body to prevent sickness, but the remedy is almost as bad as the
disease, for the snakes are said to resent the offensive smell biting the one
who carries it. In spite of its poisonous qualities, a decoction of the root is much
used for steaming patients in the sweat bath, the idea seeming to be that the
smell drives away the disease spirits.
The poison oak or poison ivy (Rhus radicans), so abundant in the damp eastern
forests, is feared as much Indians as whites. When obliged to approach it
or work in its vicinity, the Cherokee strives to conciliate it addressing it as
“My friend” (hi′gĭnaliĭ). If poisoned it, he rubs upon the affected part the
beaten flesh of a crawfish.
One variety of brier (Smilax) is called diʻnû′skĭ, “the breeder,” from a belief that
a thorn of it, if allowed to remain in the flesh, will breed others in a day or two.
Ginseng, which is sold in large quantities to the local traders, as well as used in
the native medical practice, is called âtalĭ-gûlĭ′, “the mountain climber,” but is
addressed the priests as Yûñwĭ Usdi′, “Little Man,” or Yûñwi Usdi′ga
Ada′wehi′yu, “Little Man, Most Powerful Magician,” the Cherokee sacred term,
like the Chinese name, having its origin from the frequent resemblance of the
root in shape to the body of a man. The beliefs and ceremonies in connection
with its gathering and preparation are very numerous. The doctor speaks
constantly of it as of a sentient being, and it is believed to be able to make itself
invisible to those unworthy to gather it. In hunting it, the first three plants found
are passed . The fourth is taken, after a preliminary prayer, in which the doctor
addresses it as the “Great Ada′wehĭ,” and humbly asks permission to take a
small piece of its flesh. On digging it from the ground, he drops into the hole a
bead and covers it over, leaving it there, way of payment to the plant spirit.
After that he takes them as they come without further ceremony.
The catgut or devil’s shoestring (Tephrosia) is called distai′yĭ, “they are tough,”
in allusion to its stringy roots, from which Cherokee women prepare a decoction
with which to wash their hair in order to impart to it the strength and toughness
of the plant, while a preparation of the leaves is used ballplayers to wash
themselves in order to toughen their limbs. To enable them to spring quickly to
their feet if thrown to the ground, the players bathe their limbs also with a
decoction of the small rush (Juncus tenuis), which, they say, always recovers its
erect position, no matter how often trampled down. The white seeds of theviper’s bugloss (Echium vulgare) were formerly used in many important
ceremonies of which the purpose was to look into the future, but have now been
superseded the ordinary glass beads of the traders. The culver root
(Leptandra) is used in love conjurations, the omen being taken from the motion
of the root when held in the hand. The campion (Silene stellata), locally known
as “rattlesnake’s master,” is called ganidawâ′skĭ, “it disjoints itself,” because the
dried stalk is said to break off joints, beginning at the top. As among the
white mountaineers, the juice is held to be a sovereign remedy for snake bites,
and it is even believed that the deadliest snake will flee from one who carries a
small portion of the root in his mouth.
Almost all varieties of burs, from the Spanish needle up to the cocklebur and
Jimsonweed, are classed together under the generic name of u′nistilûn′istĭ, which
may be freely rendered as “stickers.” From their habit of holding fast to
whatever object they may happen to touch, they are believed to have an occult
power for improving the memory and inducing stability of character. Very soon
after a child is born, one of the smaller species, preferably the Lespedeza repens,
is beaten up and a portion is put into a bowl of water taken from a fall or
cataract, where the stream makes a constant noise. This is given to the child to
drink on four successive days, with the intention of making him quick to learn
and retain in memory anything once heard. The noise of the cataract from which
the water is taken is believed to be the voice of Yûñwĭ Gûnahi′ta, the “Long
Man,” or river god, teaching lessons which the child may understand, while the
stream itself is revered for its power to seize and hold anything cast upon its
surface. A somewhat similar ceremony is sometimes used for adults, but in this
case the matter is altogether more difficult, as there are tabus for four or seven
days, and the mind must be kept fixed upon the purpose of the rite throughout
the whole period, while if the subject so far forgets himself as to lose his temper
in that time he will remain of a quarrelsome disposition forever after.
A flowering vine, known as nuniyu′stĭ, “potato-like,” which grows in cultivated
fields, and has a tuberous root somewhat resembling a potato, is used in hunting
conjurations. The bruised root, from which a milky juice oozes, is rubbed upon
the deer bleat, aʻwĭ′-ahyeli′skĭ, with which the hunter imitates the bleating of the
fawn, under the idea that the doe, hearing it, will think that her offspring desires
to suck, and will therefore come the sooner. The putty-root (Adam-and-Eve,
Aplectrum hiemale), which is of an oily, mucilaginous nature, is carried thedeer hunter, who, on shooting a deer, puts a small piece of the chewed root into
the wound, expecting as a necessary result to find the animal unusually fat when
skinned. Infants which seem to pine and grow thin are bathed with a decoction
of the same root in order to fatten them. The root of the rare plant known as
Venus’ flytrap (Dionæa), which has the remarkable property of catching and
digesting insects which alight upon it, is chewed the fisherman and spit upon
the bait that no fish may escape him, and the plant is tied upon the fish trap for
the same purpose.
The root of a plant called unatlûñwe′hitû, “having spirals,” is used in
conjurations designed to predispose strangers in favor of the subject. The priest
“takes it to water”—i. e., says certain prayers over it while standing close to the
running stream, then chews a small piece and rubs and blows it upon the body
and arms of the patient, who is supposed to be about to start upon a journey, or
to take part in a council, with the result that all who meet him or listen to his
words are at once pleased with his manner and appearance, and disposed to give
every assistance to his projects.

 

Source:
Myths of the Cherokee, James Mooney