But few inanimate gods are included in the category, the principal being the Stone, to which the shaman prays while endeavoring to find a lost article by means of a swinging pebble suspended by a string; the Flint, invoked when the shaman is about to scarify the patient with a flint arrow-head before rubbing on the medicine; and the Mountain, which is addressed in one or two of the formulas thus far translated. Plant gods do not appear prominently, the chief one seeming to be the ginseng, addressed in the formulas as the “Great Man” or “Little Man,” although its proper Cherokee name signifies the “Mountain Climber.” A number of personal deities are also invoked, the principal being the Red Man. He is one of the greatest of the gods, being repeatedly called upon in formulas of all kinds, and is hardly subordinate to the Fire, the Water, or the Sun. His identity is as yet uncertain, but he seems to be intimately connected with the Thunder family. In a curious marginal note in one of the Gahuni formulas (page 350), it is stated that when the patient is a woman the doctor must pray to the Red Man, but when treating a man he must pray to the Red Woman, so that this personage seems to have dual sex characteristics. Another god invoked in the hunting songs is Tsu´l’kalû´, or “Slanting Eyes” (see Cherokee Myths), a giant hunter who lives in one of the great mountains of the Blue Ridge and owns all the game. Others are the Little Men, probably the two Thunder boys; the Little People, the fairies who live in the rock cliffs; and even the De´tsata, a diminutive sprite who holds the place of our Puck. One unwritten formula, which could not be obtained correctly by dictation, was addressed to the “Red-Headed Woman, whose hair hangs down to the ground.”