The Sacred Formulas of the Cherokees. James MooneyЧитать онлайн книгу.
Thus at the present day the doctor puts into the decoction intended as a vermifuge some of the red fleshy stalks of the common purslane or chickweed (Portulaca oleracea), because these stalks somewhat resemble worms and consequently must have some occult influence over worms. Here the chickweed is a fetich precisely as is the flint arrow head which is put into the same decoction, in order that in the same mysterious manner its sharp cutting qualities may be communicated to the liquid and enable it to cut the worms into pieces. In like manner, biliousness is called by the Cherokees dalâ´nĭ or “yellow,” because the most apparent symptom of the disease is the vomiting by the patient of the yellow bile, and hence the doctor selects for the decoction four different herbs, each of which is also called dalânĭ, because of the color of the root, stalk, or flower. The same idea is carried out in the tabu which generally accompanies the treatment. Thus a scrofulous patient must abstain from eating the meat of a turkey, because the fleshy dewlap which depends from its throat somewhat resembles an inflamed scrofulous eruption. On killing a deer the hunter always makes an incision in the hind quarter and removes the hamstring, because this tendon, when severed, draws up into the flesh; ergo, any one who should unfortunately partake of the hamstring would find his limbs draw up in the same manner.
There can be no doubt that in course of time a haphazard use of plants would naturally lead to the discovery that certain herbs are efficacious in certain combinations of symptoms. These plants would thus come into more frequent use and finally would obtain general recognition in the Indian materia medica. By such a process of evolution an empiric system of medicine has grown up among the Cherokees, by which they are able to treat some classes of ailments with some degree of success, although without any intelligent idea of the process involved. It must be remembered that our own medical system has its remote origin in the same mythic conception of disease, and that within two hundred years judicial courts have condemned women to be burned to death for producing sickness by spells and incantations, while even at the present day our faith-cure professors reap their richest harvest among people commonly supposed to belong to the intelligent classes. In the treatment of wounds the Cherokee doctors exhibit a considerable degree of skill, but as far as any internal ailment is concerned the average farmer’s wife is worth all the doctors in the whole tribe.
The faith of the patient has much to do with his recovery, for the Indian has the same implicit confidence in the shaman that a child has in a more intelligent physician. The ceremonies and prayers are well calculated to inspire this feeling, and the effect thus produced upon the mind of the sick man undoubtedly reacts favorably upon his physical organization.
The following list of twenty plants used in Cherokee practice will give a better idea of the extent of their medical knowledge than could be conveyed by a lengthy dissertation. The names are given in the order in which they occur in the botanic notebook filled on the reservation, excluding names of food plants and species not identified, so that no attempt has been made to select in accordance with a preconceived theory. Following the name of each plant are given its uses as described by the Indian doctors, together with its properties as set forth in the United States Dispensatory, one of the leading pharmacopœias in use in this country.7 For the benefit of those not versed in medical phraseology it may be stated that aperient, cathartic, and deobstruent are terms applied to medicines intended to open or purge the bowels, a diuretic has the property of exciting the flow of urine, a diaphoretic excites perspiration, and a demulcent protects or soothes irritated tissues, while hæmoptysis denotes a peculiar variety of blood-spitting and aphthous is an adjective applied to ulcerations in the mouth.
SELECTED LIST OF PLANTS USED
1. UNASTE´TSTIYÛ=“very small root”—Aristolochia serpentaria—Virginia or black snakeroot: Decoction of root blown upon patient for fever and feverish headache, and drunk for coughs; root chewed and spit upon wound to cure snake bites; bruised root placed in hollow tooth for toothache, and held against nose made sore by constant blowing in colds. Dispensatory: “A stimulant tonic, acting also as a diaphoretic or diuretic, according to the mode of its application; * * * also been highly recommended in intermittent fevers, and though itself generally inadequate to the cure often proves serviceable as an adjunct to Peruvian bark or sulphate of quinia.” Also used for typhous diseases, in dyspepsia, as a gargle for sore throat, as a mild stimulant in typhoid fevers, and to promote eruptions. The genus derives its scientific name from its supposed efficacy in promoting menstrual discharge, and some species have acquired the “reputation of antidotes for the bites of serpents.”
2. UNISTIL´ÛnISTÎ8=“they stick on”—Cynoglossum Morrisoni—Beggar lice: Decoction of root or top drunk for kidney troubles; bruised root used with bear oil as an ointment for cancer; forgetful persons drink a decoction of this plant, and probably also of other similar bur plants, from an idea that the sticking qualities of the burs will thus be imparted to the memory. From a similar connection of ideas the root is also used in the preparation of love charms. Dispensatory: Not named. C. officinale “has been used as a demulcent and sedative in coughs, catarrh, spitting of blood, dysentery, and diarrhea, and has been also applied externally in burns, ulcers, scrofulous tumors and goiter.”
3. ÛnNAGÉI=“black”—Cassia Marilandica—Wild senna: Root bruised and moistened with water for poulticing sores; decoction drunk for fever and for a disease also called ûnnage´i, or “black” (same name as plant), in which the hands and eye sockets are said to turn black; also for a disease described as similar to ûnnagei, but more dangerous, in which the eye sockets become black, while black spots appear on the arms, legs, and over the ribs on one side of the body, accompanied by partial paralysis, and resulting in death should the black spots appear also on the other side. Dispensatory: Described as “an efficient and safe cathartic, * * * most conveniently given in the form of infusion.”
4. KÂSD´ÚTA=“simulating ashes,” so called on account of the appearance of the leaves—Gnaphalium decurrens—Life everlasting: Decoction drunk for colds; also used in the sweat bath for various diseases and considered one of their most valuable medical plants. Dispensatory: Not named. Decoctions of two other species of this genus are mentioned as used by country people for chest and bowel diseases, and for hemorrhages, bruises, ulcers, etc., although “probably possessing little medicinal virtue.”
5. ALTSA´STI=“a wreath for the head”—Vicia Caroliniana—Vetch: Decoction drunk for dyspepsia and pains in the back, and rubbed on stomach for cramp; also rubbed on ball-players after scratching, to render their muscles tough, and used in the same way after scratching in the disease referred to under ûnnagei, in which one side becomes black in spots, with partial paralysis; also used in same manner in decoction with Kâsduta for rheumatism; considered one of their most valuable medicinal herbs. Dispensatory: Not named.
6. DISTAI´YĬ=“they (the roots) are tough”—Tephrosia Virginiana—Catgut, Turkey Pea, Goat’s Rue, or Devil’s Shoestrings: Decoction drunk for lassitude. Women wash their hair in decoction of its roots to prevent its breaking or falling out, because these roots are very tough and hard to break; from the same idea ball-players rub the decoction on their limbs after scratching, to toughen them. Dispensatory: Described as a cathartic with roots tonic and aperient.
7. U´GA-ATASGI´SKĬ=“the pus oozes out”—Euphorbia hypericifolia—Milkweed: Juice rubbed on for skin eruptions, especially on children’s heads; also used as a purgative; decoction drunk for gonorrhœa and similar diseases in both sexes, and held in high estimation for this purpose; juice used as an ointment for sores and for sore nipples, and in connection with other herbs for cancer. Dispensatory: The juice of all of the genus has the property of “powerfully irritating the skin when applied to it,” while nearly all are powerful emetics and cathartics. This species “has been highly commended as a remedy in dysentery after due depletion, diarrhea, menorrhagia, and leucorrhea.”
8. GÛ´NĬGWALĬ´SKĬ=“It becomes discolored when bruised”—Scutellaria lateriflora—Skullcap. The name refers to the red juice which comes out of the stalk when bruised or chewed. A decoction of the four varieties of Gûnigwalĭ´skĭ—S. lateriflora, S. pilosa, Hypericum corymbosum, and Stylosanthes elatior—is drunk to promote menstruation, and the same decoction is
Wood, T.B., and Bache, F.: Dispensatory of the United States of America, 14th ed., Philadelphia, 1877.
The Cherokee plant names here given are generic names, which are the names commonly used. In many cases the same name is applied to several species and it is only when it is necessary to distinguish between them that the Indians use what might be called specific names. Even then the descriptive term used serves to distinguish only the particular plants under discussion and the introduction of another variety bearing the same generic name would necessitate a new classification of species on a different basis, while hardly any two individuals would classify the species by the same characteristics.