The Sacred Formulas of the Cherokees: Seventh Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1885-1886, Government Printing Office, Washington, 1891, pages 301-398

In Short

This book is a meticulous collection and analysis of sacred Cherokee manuscripts, originally recorded by tribal shamans in their own syllabary. It explores a world where medicine, religion, and daily survival are inseparable, detailing how specific plants, prayers, and rituals were used to address everything from snake bites and rheumatism to love and weather. By presenting these texts alongside their cultural context, the work provides a rare, authentic glimpse into the religious life of the Cherokee, standing as a primary historical record of an indigenous belief system that was rapidly fading at the close of the nineteenth century.

The Story

The narrative begins with a discovery: in the remote Cherokee settlements, the medicine men—the shamans—possess books. These are not printed volumes but hand-copied, private manuscripts filled with the "sacred formulas" that guide the tribe’s medical and spiritual practices. The account follows the process of locating these elusive texts. The author secures the "Swimmer" manuscript, then finds other practitioners like Gatigwanasti, whose son initially refuses to relinquish his father’s papers, fearing their loss or misuse. Through these interactions, the book maps a society where knowledge is power and where the shaman is the essential mediator between the people and the spirit world.

The core of the book moves into the mechanics of this belief system. The Cherokee religion is revealed not as a vague set of superstitions, but as a rigorous, logical, and highly organized system. The author explains the "theory of resemblances"—the principle that a plant resembling a body part or a disease’s symptom can cure that ailment. For instance, a yellow root is used to treat biliousness because of the patient’s yellow bile; a plant with "sticking" burs is used to fix a failing memory. The rituals are precise, involving fasting, seclusion, and the "going to water" ceremony, performed at dawn to cleanse the body and soul.

The arc of the book shifts from medical theory to the practical application of these formulas, which the author categorizes into medicine, hunting, and love. We see how the shaman treats a "crippler"—rheumatism—by invoking spirits to drive out the "intruder" causing the pain. The hunting formulas reveal a deep respect for the animal kingdom; the hunter does not merely kill but prays to the fire and the deer chief to ensure success while avoiding retribution. Similarly, the love formulas demonstrate an intense desire for connection, using charms to bind the affections of a beloved or to separate rivals.

The book concludes by examining the darker side of this spiritual life: the use of formulas for "ordeal diseases," or witchcraft. If a spell is cast, it can be countered by a more powerful shaman, turning the curse back upon the sender. This constant cycle of challenge and counter-charm keeps the community in a delicate balance. The author reflects on the waning of these traditions as the younger generation turns away from the old ways, leaving these written formulas as the only surviving testament to a worldview where the spirits of animals and the forces of nature were constant, active participants in human life.

How It Unfolds

The discovery of the manuscripts The author gains the trust of a local shaman named Swimmer, leading to the acquisition of a handwritten book of sacred texts. This success spurs a search for other practitioners, revealing that such hidden, hand-copied records are widespread among the older generation.

The anatomy of Cherokee medicine The text establishes the theory of correspondences, explaining how the Cherokee view disease as an "intruder" that must be expelled by a more powerful animal spirit. Detailed lists of plants and their specific medical uses are provided, grounding the spiritual practice in the physical environment.

The ritual of the water The author describes the "going to water" ceremony, a central pillar of Cherokee life performed at every new moon and before significant events. This ritual highlights the physical and spiritual discipline required of both the shaman and the patient.

The taxonomy of prayer The book categorizes the formulas into distinct sections for healing, hunting, and romance. Each section includes the original Cherokee syllabary and a translation, showing how the shaman invokes spirits like the "Blue Spider" or "Ancient White" to resolve human crises.

The shadow of witchcraft The final movement explores the use of formulas to settle scores, including the dreaded "ordeal diseases" caused by witchcraft. The author describes the high stakes of these spiritual battles, where the failure of a spell can result in the death of the practitioner.

The People

• The Shamans (such as Swimmer and Gatigwanasti): These are the keepers of the tribe’s intellectual and spiritual heritage. They possess a deep, specialized knowledge of the natural world and the spirit realm. Their authority rests on their ability to interpret the formulas and perform the necessary, often grueling, rituals to protect their community.
• The Patients: These individuals suffer from both physical and existential ailments. They come to the shaman seeking relief from pain, success in a hunt, or the return of a lover. Their participation in the ceremonies—the fasting, the bathing in icy water, the adherence to strict tabus—shows the depth of their commitment to their traditional belief system.
• Wilnoti: As the son of the prominent shaman Gatigwanasti, he represents the transition between two eras. Though he is a professing Christian, he clings to his father's sacred papers, refusing to sell them because he wants to learn the old ways. He embodies the conflict between the traditional indigenous life and the pressures of a changing, modernizing world.

In Its Own Voice

"The Indian is essentially religious and contemplative, and it might almost be said that every act of his life is regulated and determined by his religious belief."

This observation summarizes the author’s central argument regarding the pervasive nature of Cherokee spirituality.

"The disease, figuratively called the intruder (ulsg[/e]ta), is regarded as a living being, and the verbs used in speaking of it show that it is considered to be long, like a snake or fish."

This passage explains the specific, often physical, conceptualization of illness in the Cherokee tradition.

"There I compel it to remain."

This line, taken from a formula intended to treat a patient, shows the assertive, commanding tone the shaman uses when addressing the spirit causing an illness.

What It's Really About

This work argues against the dismissive view that indigenous religions are merely "meaningless mummeries." Instead, it presents the Cherokee system as a complete, sophisticated philosophy of life. The central question is how a culture creates meaning in a world where spirits and humans are constant neighbors. The author finds that the Cherokee world is one of deep, functional connections: the physical world is a reflection of the "upper world," and every human action—whether gathering a root or falling in love—has a spiritual counterpart. The book ultimately asks the reader to respect the internal consistency and beauty of a system that, while alien to modern medical science, served as a comprehensive framework for existence.

Why Read It Today

Readers with an interest in anthropology, folklore, or the history of American indigenous cultures will find this book essential. It is not a light read; it is dense with linguistic detail and requires the reader to navigate both the English translations and the complex, archaic descriptions of rituals. The prose is clear and earnest, written with a 19th-century academic rigor that values documentation above all else.

What stays with you is the intimacy of the formulas. You are reading the private, desperate, and hopeful prayers of individuals who lived in a vastly different reality. The difficulty lies in the period-specific attitudes, as the author occasionally compares Cherokee beliefs to European "superstition" or "puerilities," yet he consistently returns to a tone of admiration for the system’s complexity. The book serves as a time capsule, preserving a voice that was intentionally silenced by colonization. It is a profound experience to see the Cherokee syllabary on the page, knowing it was the bridge between the shaman’s mind and the healing of his people. For anyone looking to understand the resilience of indigenous thought, this book offers a window into a sacred world that refuses to be entirely forgotten.