The personage invoked is always selected in accordance with the theory of the formula and the duty to be performed. Thus, when a sickness is caused by a fish, the Fish-hawk, the Heron, or some other fish-eating bird is implored to come and seize the intruder and destroy it, so that the patient may find relief. When the trouble is caused by a worm or an insect, some insectivorous bird is called in for the same purpose. When a flock of redbirds is pecking at the vitals of the sick man the Sparrow-hawk is brought down to scatter them, and when the rabbit, the great mischief-maker, is the evil genius, he is driven out by the Rabbit-hawk. Sometimes after the intruder has been thus expelled “a small portion still remains,” in the words of the formula, and accordingly the Whirlwind is called down from the treetops to carry the remnant to the uplands and there scatter it so that it shall never reappear. The hunter prays to the fire, from which he draws his omens; to the reed, from which he makes his arrows; to Tsu´l’kalû, the great lord of the game, and finally addresses in songs the very animals which he intends to kill. The lover prays to the Spider to hold fast the affections of his beloved one in the meshes of his web, or to the Moon, which looks down upon him in the dance. The warrior prays to the Red War-club, and the man about to set out on a dangerous expedition prays to the Cloud to envelop him and conceal him from his enemies. Each spirit of good or evil has its distinct and appropriate place of residence. The Rabbit is declared to live in the broomsage on the hillside, the Fish dwells in a bend of the river under the pendant hemlock branches, the Terrapin lives in the great pond in the West, and the Whirlwind abides in the leafy treetops. Each disease animal, when driven away from his prey by some more powerful animal, endeavors to find shelter in his accustomed haunt. It must be stated here that the animals of the formulas are not the ordinary, everyday animals, but their great progenitors, who live in the upper world (galû´[n]lati) above the arch of the firmament. COLOR SYMBOLISM. Color symbolism plays an important part in the shamanistic system of the Cherokees, no less than in that of other tribes. Each one of the cardinal points has its corresponding color and each color its symbolic meaning, so that each spirit invoked corresponds in color and local habitation with the characteristics imputed to him, and is connected with other spirits of the same name, but of other colors, living in other parts of the upper world and differing widely in their characteristics. Thus the Red Man, living in the east, is the spirit of power, triumph, and success, but the Black Man, in the West, is the spirit of death. The shaman therefore invokes the Red Man to the assistance of his client and consigns his enemy to the fatal influences of the Black Man.