The generic name for snakes is inadû'. They are all regarded as
anida'wehi, "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 by
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'wi or
Townhouse dance, are offensive to the snakes and make them angry. For
this reason the Unika'wi dance is held only late in the fall, after
they have retired to their dens for the winter.
When one dreams of being bitten by 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 by a
snake, but only that he has been "scratched by a brier." Most of the
beliefs and customs in this connection have more special reference
to the rattlesnake.
The rattlesnake is called utsa'nati, 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 by 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 Ûñtsaiyi'), 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 by 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 by 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 by 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 by 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 be cut 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 by 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 by 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'li, "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'gi, "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 salikwâ'yi, 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 by biting
the greensnake along its body. It must be held by 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'ti, 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 daliksta', "vomiter," on account of its habit of spitting, and
sometimes kwandaya'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 by several persons
some great tribal calamity was expected. For traditions and beliefs
in regard to the Uktena, the Uksuhi, and other mythic serpents,
see under those headings.