THE SNAKE TRIBE
The generic name for snakes is inădû′. They are all regarded as anida′wehĭ,
“supernaturals,” having an intimate connection with the rain and thunder gods,
and possessing a certain influence over the other animal and plant tribes. It is
said that the snakes, the deer, and the ginseng act as allies, so that an injury to
one is avenged all. The feeling toward snakes is one of mingled fear and
reverence, and every precaution is taken to avoid killing or offending one,
especially the rattlesnake. He who kills a snake will soon see others; and should
he kill a second one, so many will come around him whichever way he may turn
that he will become dazed at the sight of their glistening eyes and darting
tongues and will go wandering about like a crazy man, unable to find his way
out of the woods. To guard against this misfortune there are certain prayers
which the initiated say in order that a snake may not cross their path, and on
meeting the first one of the season the hunter humbly begs of him, “Let us not
see each other this summer.” Certain smells, as that of the wild parsnip, and
certain songs, as those of the Unika′wĭ or Townhouse dance, are offensive to the
snakes and make them angry. For this reason the Unika′wĭ dance is held only
late in the fall, after they have retired to their dens for the winter.
When one dreams of being bitten a snake he must be treated the same as for
an actual bite, because it is a snake ghost that has bitten him; otherwise the place
will swell and ulcerate in the same way, even though it be years afterwards. For
fear of offending them, even in speaking, it is never said that a man has been
bitten a snake, but only that he has been “scratched a brier.” Most of thebitten a snake, but only that he has been “scratched a brier.” Most of the
beliefs and customs in this connection have more special reference to the
rattlesnake.
The rattlesnake is called utsa′nătĭ, which may be rendered, “he has a bell,”
alluding to the rattle. According to a myth given elsewhere, he was once a man,
and was transformed to his present shape that he might save the human race
from extermination the Sun, a mission which he accomplished successfully
after others had failed. By the old men he is also spoken of as “the Thunder’s
necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the
most prized ornaments of the thunder god. In one of the formulas addressed to
the Little Men, the sons of the Thunder, they are implored to take the disease
snake to themselves, because “it is just what you adorn yourselves with.”
For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and
is feared and respected accordingly. Few Cherokee will venture to kill one
except under absolute necessity, and even then the crime must be atoned for
asking pardon of the snake ghost, either in person or through the mediation of a
priest, according to a set formula. Otherwise the relatives of the dead snake will
send one of their number to track up the offender and bite him so that he will die
(see story, “The Rattlesnake’s Vengeance”). The only thing of which the
rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s
master” (Silene stellata), which is used the doctors to counteract the effect of
the bite, and it is believed that a snake will flee in terror from the hunter who
carries a small piece of the root about his person. Chewed linn bark is also
applied to the bite, perhaps from the supposed occult connection between the
snake and the thunder, as this tree is said to be immune from the lightning
stroke.
Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are
greatly prized for occult or medical uses, the snakes being killed for this purpose
certain priests who know the necessary rites and formulas for obtaining
pardon. This device for whipping the devil around the stump, and incidentally
increasing their own revenues, is a common trick of Indian medicine men.
Outsiders desiring to acquire this secret knowledge are discouraged being
told that it is a dangerous thing to learn, for the reason that the new initiate is
almost certain to be bitten, in order that the snakes may “try” him to know if he
has correctly learned the formula. When a rattlesnake is killed the head must becut off and buried an arm’s length deep in the ground and the body carefully
hidden away in a hollow log. If it is left exposed to the weather, the angry snakes
will send such torrents of rain that all the streams will overflow their banks.
Moreover, they will tell their friends, the deer, and the ginseng in the mountains,
so that these will hide themselves and the hunters will seek them in vain.
The tooth of a rattlesnake which has been killed the priest with the proper
ceremonies while the snake was lying stretched out from east to west is used to
scarify patients preliminary to applying the medicine in certain ailments. Before
using it the doctor holds it between the thumb and finger of his right hand and
addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is
ready for the operation. The explanation is that the tense, nervous grasp of the
doctor causes his hand to twitch and the tooth to move slightly between his
fingers. The rattles are worn on the head, and sometimes a portion of the flesh is
eaten ball players to make them more terrible to their opponents, but it is said
to have the bad effect of making them cross to their wives. From the lower half
of the body, thought to be the fattest portion, the oil is extracted and is in as great
repute among the Indians for rheumatism and sore joints as among the white
mountaineers. The doctor who prepares the oil must also eat the flesh of the
snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept
hanging up in the house, and every morning the father of the family bit off a
small piece and chewed it, mixing it then with water, which he spit upon the
bodies of the others to preserve them from the contagion. It was said to be a sure
cure, but apt to make the patients hot tempered.
The copperhead, wâ′dige-askâ′lĭ, “brown-head,” although feared on account of
its poisonous bite, is hated, instead of being regarded with veneration, as is the
rattlesnake. It is believed to be a descendant of a great mythic serpent (see
number 5) and is said to have “eyes of fire,” on account of their intense
brightness. The blacksnake is called gûle′gĭ, “the climber.” Biting its body is
said to be a preventive of toothache, and there is also a belief, perhaps derived
from the whites, that if the body of one be hung upon a tree it will bring rain
within three (four?) days. The small greensnake is called sălikwâ′yĭ, the same
name being also applied to a certain plant, the Eryngium virginianum, or bear
grass, whose long, slender leaves bear some resemblance to a greensnake. As
with the blacksnake, it is believed that toothache may be prevented and sound
teeth insured as long as life lasts biting the greensnake along its body. It mustbe held the head and tail, and all the teeth at once pressed down four times
along the middle of its body, but without biting into the flesh or injuring the
snake. Some informants say that the operation must be repeated four times upon
as many snakes and that a certain food tabu must also be observed. The water
moccasin, kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said
to resemble it except that it has blue eyes, is considered to have great
supernatural powers, in what way is not specified. The repulsive but harmless
spreading adder (Heterodon) is called dalĭkstă′, “vomiter,” on account of its
habit of spitting, and sometimes kwandăya′hû, a word of uncertain etymology. It
was formerly a man, but was transformed into a snake in order to accomplish the
destruction of the Daughter of the Sun (see the story). For its failure on this
occasion it is generally despised.
The Wahnenauhi manuscript mentions a legend of a great serpent called on
account of its color the “ground snake.” To see it was an omen of death to the
one who saw it, and if it was seen several persons some great tribal calamity
was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and
other mythic serpents, see under those headings.
Source:
Myths of the Cherokee, James Mooney