The doctors recognize several forms of the disease, this variety being distinguished as the “black dalâni” (Dalâni Û[n]nage´ĭ) and considered the most dangerous. In this form of dalânĭ, according to their account, the navel and abdomen of the patient swell, the ends of his fingers become black, dark circles appear about his eyes, and the throat contracts spasmodically and causes him to fall down suddenly insensible. A‘yû[n]inĭ’s method of treatment is to rub the breast and abdomen of the patient with the hands, which have been previously rubbed together in the warm infusion of wild cherry (ta´ya) bark. The song is sung while rubbing the hands together in the liquid, and the prayer is repeated while rubbing the swollen abdomen of the patient. The operation may be repeated several times on successive days. The song at the beginning has no meaning and is sung in a low plaintive lullaby tone, ending with a sharp _Yu!_ The prayer possesses a special interest, as it brings out several new points in the Cherokee mythologic theory of medicine. The “intruder,” which is held to be some amphibious animal--as a terrapin, turtle, or snake--is declared to have risen up from his dwelling place in the great lake, situated toward the sunset, and to have come by stealth under the sick man. The verb implies that the disease spirit _creeps under_ as a snake might crawl under the coverlet of a bed. The two Little Men in the Sun Land are now invoked to drive out the disease. Who these Little Men are is not clear, although they are regarded as most powerful spirits and are frequently invoked in the formulas. They are probably the two Thunder Boys, sons of Kanati. The Little Men come instantly when summoned by the shaman, pull out the intruder from the body of the patient, turn his face toward the sunset, and begin to drive him on by threats and blows (expressed in the word gû´[n]tsatatagi´yû) to the great lake from which he came. On the road there are four gaps in the mountains, at each of which the disease spirit halts to rest, but is continually forced onward by his two pursuers, who finally drive him into the lake, where he is compelled to remain, without being permitted even to look back again. The four gaps are mentioned also in other formulas for medicine and the ball play and sometimes correspond with the four stages of the treatment. The direction “No fire (coals) is put down” indicates that no live coals are put into the decoction, the doctor probably using water warmed in the ordinary manner.