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 301-398Mooney, James
Religion
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
Mooney, James
Cherokee Indians -- Religion; Cherokee language -- Texts; Indians of North America -- Medicine
Taking the Dispensatory as the standard, and assuming that this list
is a fair epitome of what the Cherokees know concerning the medical
properties of plants, we find that five plants, or 25 per cent of
the whole number, are correctly used; twelve, or 60 per cent, are
presumably either worthless or incorrectly used, and three plants, or
15 per cent, are so used that it is difficult to say whether they are
of any benefit or not. Granting that two of these three produce good
results as used by the Indians, we should have 35 per cent, or about
one-third of the whole, as the proportion actually possessing medical
virtues, while the remaining two-thirds are inert, if not positively
injurious. It is not probable that a larger number of examples would
change the proportion to any appreciable extent. A number of herbs
used in connection with these principal plants may probably be set
down as worthless, inasmuch as they are not named in the Dispensatory.
The results here arrived at will doubtless be a surprise to those
persons who hold that an Indian must necessarily be a good doctor,
and that the medicine man or conjurer, with his theories of ghosts,
witches, and revengeful animals, knows more about the properties
of plants and the cure of disease than does the trained botanist
or physician who has devoted a lifetime of study to the patient
investigation of his specialty, with all the accumulated information
contained in the works of his predecessors to build upon, and with
all the light thrown upon his pathway by the discoveries of modern
science. It is absurd to suppose that the savage, a child in
intellect, has reached a higher development in any branch of science
than has been attained by the civilized man, the product of long ages
of intellectual growth. It would be as unreasonable to suppose that
the Indian could be entirely ignorant of the medicinal properties
of plants, living as he did in the open air in close communion with
nature; but neither in accuracy nor extent can his knowledge be
compared for a moment with that of the trained student working upon
scientific principles.
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