Читать книгу: «The Sacred Formulas of the Cherokees», страница 11
Explanation
This formula, from A‘yûninĭ’s book, is used to separate two lovers or even a husband and wife, if the jealous rival so desires. In the latter case the preceding formula, from the same source, would be used to forestall this spell. No explanation of the ceremony is given, but the reference to tobacco may indicate that tobacco is smoked or thrown into the fire during the recitation. The particular hawk invoked (giya´giya´) is a large species found in the coast region but seldom met with in the mountains. Blue indicates that it brings trouble with it, while white in the second paragraph indicates that the man is happy and attractive in manner.
In the first part of the formula the speaker calls upon the Blue Hawk to separate the lovers and spoil their souls, i.e., change their feeling toward each other. In the second paragraph he endeavors to attract the attention of the woman by eulogizing himself. The expression, “we shall turn her soul over,” seems here to refer to turning her affections, but as generally used, to turn one’s soul is equivalent to killing him.
(ADALANĬ´STĂ‘TI´YĬ II.)
Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga, * * hĭlû(stû´‘lĭ), (* *) ditsa(dâ´ita). A´yû 0 0 tsila(stû´‘lĭ). Hiye´la tsĭkĭ´ tsĭkû´. (Yû!)
Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ), * * ditsa(dâ´íta). A´yû 0 0 tsûwi´ya tsĭkĭ´ tsĭkû´. Yû!
Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ) * * ditsa(dâ´íta). A´yû 0 0 tsûwatsi´la tsĭkĭ´ tsĭkû´ a´yû. Yû!
Yû! Ha-nâ´gwa ada´ntĭ dătsâsi´ga. * * hĭlû(stû´‘lĭ), * * ditsadâ´(ita). A´yû 0 0 tsûnahŭ´ tsĭkĭ´ tsĭkû´. Yû!
Sgĕ! “Ha-nâ´gwa ada´ntĭ dutsase´, tsugale´ntĭ nige´sûnna,” tsûdûneĭ, Hĭkayû´nlige galû´nlatĭ. Kananĕ´skĭ Û´nnage galû´nlatĭ (h)etsatsâ´ûntănile´ĭ. Tsănilta´gĭ tsûksâ´ûntanile´ĭ. ** gûla(stû´‘lĭ), ** ditsadâ´(ita). Dudantâ´gĭ uhani´latâ tĭkwenû´ntani´ga. Kûlkwâ´gĭ igûlsta´lagĭ iyû´nta yû´nwĭ adayû´nlatawă´ dudûne´lida´lûn uhisa´‘tĭ nige´sûnna.
Sgĕ! Ha-nâ´gwatĭ uhisa´‘tĭ dutlû´ntani´ga. Tsû´nkta daskâ´lûntsi´ga. Sâ´gwahĭ di´kta de´gayelûntsi´ga. Ga´tsa igûnû´nugâ´ĭstû uda´ntâ? Usû´hita nudanû´nna ûltûnge´ta gûnwadûneli´dege´stĭ. Igûnwûlsta´‘ti-gwû duwâlu´wa‘tûntĭ nige´sûnna. Kananĕ´skĭ Ûnnage´ĭ tsanildew’se´stĭ ada´ntâ uktûnlesi´dastĭ nige´sûna. Gadâyu´stĭ tsûdâ´ita ada´ntĭ tside´atsasi´ga. A´ya a´kwatseli´ga.
Sgĕ! Ha-nâ´gwûlĕ´ hûnhatûnga´ga, Hĭkayû´nlĭ Gi´gage. Tsetsûli´sĭ hiye´lastûn a‘ta´hisi´ga. Ada´ntâ hasû‘gû´‘lawĭ´stani´ga, tsa´skaláhĭstĭ nige´sûnna. Hĭkayû´nlige denătsegû‘la´wĭstani´ga. Agĕ´‘ya gĭ´nsûngû‘lawĭs´tani´ga uda´ntâ uwahisĭ´sata. Dĭgĭnaskûlâ´hĭstĭ nige´sûnna. Yû!
Hi´ănasgwû´ u‘tlâ´yi-gwû dĭgalû´nwistan´tĭ snûnâ´yĭ hani´‘lihûn gûnasgi´stĭ. Gane´tsĭ aye´‘lĭ asi´tadis´tĭ watsi´la, ganûnli´yetĭ aguwaye´nĭ andisgâ´ĭ. Sâi´yĭ tsika´nâhe itsu´laha´gwû.
Translation
TO FIX THE AFFECTIONS
Yû! Ha! Now the souls have come together. You are of the Deer (x x) clan. Your name is (x x) Ayâsta, I am of the Wolf (o-o) clan. Your body, I take it, I eat it. Yû! Ha! Now the souls have come together. You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan. Your flesh I take, I eat. Yû!
Yû! Ha! Now the souls have come together. You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan. Your spittle I take, I eat. I! Yû!
Yû! Ha! Now the souls have come together. You are of the Deer clan. Your name is Ayâsta. I am of the Wolf clan. Your heart I take, I eat. Yû!
Listen! “Ha! Now the souls have met, never to part,” you have said, O Ancient One above. O Black Spider, you have been brought down from on high. You have let down your web. She is of the Deer clan; her name is Ayâsta. Her soul you have wrapped up in (your) web. There where the people of the seven clans are continually coming in sight and again disappearing (i.e. moving about, coming and going), there was never any feeling of loneliness.
Listen! Ha! But now you have covered her over with loneliness. Her eyes have faded. Her eyes have come to fasten themselves on one alone. Whither can her soul escape? Let her be sorrowing as she goes along, and not for one night alone. Let her become an aimless wanderer, whose trail may never be followed. O Black Spider, may you hold her soul in your web so that it shall never get through the meshes. What is the name of the soul? They two have come together. It is mine!
Listen! Ha! And now you have hearkened, O Ancient Red. Your grandchildren have come to the edge of your body. You hold them yet more firmly in your grasp, never to let go your hold. O Ancient One, we have become as one. The woman has put her (x x x) soul into our hands. We shall never let it go! Yû!
(Directions.)—And this also is for just the same purpose (the preceding formula in the manuscript book is also a love charm). It must be done by stealth at night when they are asleep. One must put the hand on the middle of the breast and rub on spittle with the hand, they say. The other formula is equally good.
Explanation
This formula to fix the affections of a young wife is taken from the manuscript sheets of the late Gatigwanasti. It very much resembles the other formula for the same purpose, obtained from. A‘yû´ninĭ, and the brief directions show that the ceremony is alike in both. The first four paragraphs are probably sung, as in the other formula, on four successive nights, and, as explained in the directions and as stated verbally by A‘yû´ninĭ, this must be done stealthily at night while the woman is asleep, the husband rubbing his spittle on her breast with his hand while chanting the song in a low tone, hardly above a whisper. The prayer to the Ancient One, or Ancient Red (Fire), in both formulas, and the expression, “I come to the edge of your body,” indicate that the hands are first warmed over the fire, in accordance with the general practice when laying on the hands. The prayer to the Black Spider is a beautiful specimen of poetic imagery, and hardly requires an explanation. The final paragraph indicates the successful accomplishment of his purpose. “Your grandchildren” (tsetsûli´sĭ) is an expression frequently used in addressing the more important deities.
MISCELLANEOUS FORMULAS
SÛnN´YĬ ED´HĬ E´SGA ASTÛnTI´YĬ
Sgĕ! Uhyûntsâ´yĭ galûnlti´tla tsûltâ´histĭ, Hĭsgaya Gigage´ĭ, usĭnu´lĭ di´tsakûnĭ´ denatlûnhi´sani´ga Uy-igawa´stĭ duda´ntĭ. Nûnnâ´hĭ tatuna´watĭ. Usĭnu´lĭ duda´ntâ dani´yûnstanilĭ´.
Sgĕ! Uhyûntlâ´yĭ galûnlti´tla tsûltâ´histĭ, Hĭsga´ya Tĕ´halu, hinaw’sŭ´’ki. Ha-usĭnu´lĭ nâ´gwa di´tsakûnĭ´ denatlûnhisani´ga uy-igawa´stĭ duda´ntĭ. Nûnnâ´hĭ tătuna´wătĭ. Usĭnu´lĭ duda´ntâ dani´galĭstanĭ´.
Translation
TO SHORTEN A NIGHT-GOER ON THIS SIDE
Listen! In the Frigid Land above you repose, O Red Man, quickly we two have prepared your arrows for the soul of the Imprecator. He has them lying along the path. Quickly we two will take his soul as we go along.
Listen! In the Frigid Land above you repose, O Purple Man, * * * *. Ha! Quickly now we two have prepared your arrows for the soul of the Imprecator. He has them lying along the path. Quickly we two will cut his soul in two.
Explanation
This formula, from A‘yû´ninĭs’ book, is for the purpose of driving away a witch from the house of a sick person, and opens up a most interesting chapter of Cherokee beliefs. The witch is supposed to go about chiefly under cover of darkness, and hence is called sûnnâ´yĭ edâ´hĭ, “the night goer.” This is the term in common use; but there are a number of formulistic expressions to designate a witch, one of which, u´ya igawa´stĭ, occurs in the body of the formula and may be rendered “the imprecator,” i.e., the sayer of evil things or curses. As the counteracting of a deadly spell always results in the death of its author, the formula is stated to be not merely to drive away the wizard, but to kill him, or, according to the formulistic expression, “to shorten him (his life) on this side.”
When it becomes known that a man is dangerously sick the witches from far and near gather invisibly about his house after nightfall to worry him and even force their way in to his bedside unless prevented by the presence of a more powerful shaman within the house. They annoy the sick man and thus hasten his death by stamping upon the roof and beating upon the sides of the house; and if they can manage to get inside they raise up the dying sufferer from the bed and let him fall again or even drag him out upon the floor. The object of the witch in doing this is to prolong his term of years by adding to his own life as much as he can take from that of the sick man. Thus it is that a witch who is successful in these practices lives to be very old. Without going into extended details, it may be sufficient to state that the one most dreaded, alike by the friends of the sick man and by the lesser witches, is the Kâ´lana-ayeli´skĭ or Raven Mocker, so called because he flies through the air at night in a shape of fire, uttering sounds like the harsh croak of a raven.
The formula here given is short and simple as compared with some others. There is evidently a mistake in regard to the Red Man, who is here placed in the north, instead of in the east, as it should be. The reference to the arrows will be explained further on. Purple, mentioned in the second paragraph, has nearly the same symbolic meaning as blue, viz: Trouble, vexation and defeat; hence the Purple Man is called upon to frustrate the designs of the witch.
To drive away the witch the shaman first prepares four sharpened sticks, which he drives down into the ground outside the house at each of the four corners, leaving the pointed ends projecting upward and outward. Then, about noontime he gets ready the Tsâlagayû´nlĭ or “Old Tobacco” (Nicotiana rustica), with which he fills his pipe, repeating this formula during the operation, after which he wraps the pipe thus filled in a black cloth. This sacred tobacco is smoked only for this purpose. He then goes out into the forest, and returns just before dark, about which time the witch may be expected to put in an appearance. Lighting his pipe, he goes slowly around the house, puffing the smoke in the direction of every trail by which the witch might be able to approach, and probably repeating the same or another formula the while. He then goes into the house and awaits results. When the witch approaches under cover of the darkness, whether in his own proper shape or in the form of some animal, the sharpened stick on that side of the house shoots up into the air and comes down like an arrow upon his head, inflicting such a wound as proves fatal within seven days. This explains the words of the formula, “We have prepared your arrows for the soul of the Imprecator. He has them lying along the path”. A‘yû´ninĭ said nothing about the use of the sharpened sticks in this connection, mentioning only the tobacco, but the ceremony, as here described, is the one ordinarily used. When wounded the witch utters a groan which is heard by those listening inside the house, even at the distance of half a mile. No one knows certainly who the witch is until a day or two afterward, when some old man or woman, perhaps in a remote settlement, is suddenly seized with a mysterious illness and before seven days elapse is dead.
GAHU´STĬ A´GIYAHU´SA
Sgĕ! Ha-nâ´gwa hatû´ngani´ga Nû´nya Wâtige´ĭ, gahu´stĭ tsûtska´dĭ nige´sûnna. Ha-nâ´gwa dû´ngihya´lĭ. Agiyahu´sa sĭ´kwa, haga´ tsûn-nû´ iyû´nta dătsi´waktû´hĭ. Tla-‘ke´ a´ya a´kwatseli´ga. 0 0 digwadâi´ta.
Translation
I HAVE LOST SOMETHING
Listen! Ha! Now you have drawn near to hearken, O Brown Rock; you never lie about anything. Ha! Now I am about to seek for it. I have lost a hog and now tell me about where I shall find it. For is it not mine? My name is –.
Explanation
This formula, for finding anything lost, is so simple as to need but little explanation. Brown in this instance has probably no mythologic significance, but refers to the color of the stone used in the ceremony. This is a small rounded water-worn pebble, in substance resembling quartz and of a reddish-brown color. It is suspended by a string held between the thumb and finger of the shaman, who is guided in his search by the swinging of the pebble, which, according to their theory, will swing farther in the direction of the lost article than in the contrary direction! The shaman, who is always fasting, repeats the formula, while closely watching the the motions of the swinging pebble. He usually begins early in the morning, making the first trial at the house of the owner of the lost article. After noting the general direction toward which it seems to lean he goes a considerable distance in that direction, perhaps half a mile or more, and makes a second trial. This time the pebble may swing off at an angle in another direction. He follows up in the direction indicated for perhaps another half mile, when on a third trial the stone may veer around toward the starting point, and a fourth attempt may complete the circuit. Having thus arrived at the conclusion that the missing article is somewhere within a certain circumscribed area, he advances to the center of this space and marks out upon the ground a small circle inclosing a cross with arms pointing toward the four cardinal points. Holding the stone over the center of the cross he again repeats the formula and notes the direction in which the pebble swings. This is the final trial and he now goes slowly and carefully over the whole surface in that direction, between the center of the circle and the limit of the circumscribed area until in theory, at least, the article is found. Should he fail, he is never at a loss for excuses, but the specialists in this line are generally very shrewd guessers well versed in the doctrine of probabilities.
There are many formulas for this purpose, some of them being long and elaborate. When there is reason to believe that the missing article has been stolen, the specialist first determines the clan or settlement to which the thief belongs and afterward the name of the individual. Straws, bread balls, and stones of various kinds are used in the different formulas, the ceremony differing according to the medium employed. The stones are generally pointed crystals or antique arrowheads, and are suspended as already described, the point being supposed to turn finally in the direction of the missing object. Several of these stones have been obtained on the reservation and are now deposited in the National Museum. It need excite no surprise to find the hog mentioned in the formula, as this animal has been domesticated among the Cherokees for more than a century, although most of them are strongly prejudiced against it.
HIA´ UNÁLE (ATESTI´YĬ)
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´,
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´—Yû!
Sgĕ! Ha-nâ´gwa hĭnahûn´ski tayĭ´. Ha-tâ´sti-gwû gûnska´ihû. Tsûtali´i-gwati´na halu´‘nĭ. Kû´nigwati´na dula´ska galû´nlati-gwû witu´ktĭ. Wigûnyasĕ´hĭsĭ. ´talĭ tsugû´nyĭ wite´tsatanû´nûnsĭ´ nûnnâhĭ tsane´lagĭ de´gatsana´wadise´stĭ. Kûnstû´ dutsasû´nĭ atû´nwasûtĕ´hahĭ´ tsûtûneli´sestĭ. Sgĕ!
Translation
THIS IS TO FRIGHTEN A STORM
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´,
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´—Yû!
Listen! O now you are coming in rut. Ha! I am exceedingly afraid of you. But yet you are only tracking your wife. Her footprints can be seen there directed upward toward the heavens. I have pointed them out for you. Let your paths stretch out along the tree tops (?) on the lofty mountains (and) you shall have them (the paths) lying down without being disturbed, Let (your path) as you go along be where the waving branches meet. Listen!
Explanation
This formula, from A‘yû´ninĭ’s book, is for driving away, or “frightening” a storm, which threatens to injure the growing corn. The first part is a meaningless song, which is sung in a low tone in the peculiar style of most of the sacred songs. The storm, which is not directly named, is then addressed and declared to be coming on in a fearful manner on the track of his wife, like an animal in the rutting season. The shaman points out her tracks directed toward the upper regions and begs the storm spirit to follow her along the waving tree tops of the lofty mountains, where he shall be undisturbed.
The shaman stands facing the approaching storm with one hand stretched out toward it. After repeating the song and prayer he gently blows in the direction toward which he wishes it to go, waving his hand in the same direction as though pushing away the storm. A part of the storm is usually sent into the upper regions of the atmosphere. If standing at the edge of the field, he holds a blade of corn in one hand while repeating the ceremony.
DANAWÛ´ TSUNEDÂLÛ´HĬ NUNATÛ´NELI´TALÛ´nHĬ U´NALSTELTA´‘TANÛ´HĬ
Hayĭ! Yû! Sgĕ! Nâ´gwa usĭnuli´yu A´tasu Gi´gage´ĭ hinisa´latani´ga. Usĭnu´lĭ duda´ntâ u´nanugâ´tsidastĭ´ nige´sûnna. Duda´ntâ e‘lawi´nĭ iyû´nta ă´tasû digûnnage´ĭ degûnlskwĭ´tahise´stĭ, anetsâge´ta unanugâ´istĭ nige´sûnna, nitinû´nneli´ga. Ă´tasû dusa´ladanû´nstĭ nige´sûnna, nitinû´nneli´ga. E‘lawi´nĭ iyû´nta ă´tasû ûnnage´ ugûn´hatû ûnnage´ sâ´gwa da‘liyĕ´kû‘lani´ga unadutlâ´gĭ. Unanugâ´tsida´stĭ nige´sûnna, nûneli´ga.
Usĭnuli´yu tsunada´ntâ kul‘kwâ´gine tigalû´nltiyû´nĭ iyû´nta ada´ntâ tega´yĕ‘ti´tege´stĭ. Tsunada´ntâ tsuligalĭ´stĭ nige´sûnna dudûni´tege´stĭ. Usĭnu´lĭ deniû´neli´ga galû´nlatĭ iyû´nta widu´l‘tâhĭsti´tege´stĭ. Ă´tasû gigage´ĭ dĕhatagû´nyastani´ga. Tsunada´ntâ tsudastû´nilida´stĭ nige´sûnna nûneli´ga. Tsunada´ntâ galû´nlatĭ iyû´nta witĕ´‘titege´stĭ. Tsunada´ntâ anigwalu´gĭ une´ga gûnwa´nadagû´nyastitege´stĭ. Sa‘ka´nĭ udûnu´hĭ nige´sûnna usĭnuli´yu. Yû!
Translation
WHAT THOSE WHO HAVE BEEN TO WAR DID TO HELP THEMSELVES
Hayĭ! Yû! Listen! Now instantly we have lifted up the red war club. Quickly his soul shall be without motion. There under the earth, where the black war clubs shall be moving about like ball sticks in the game, there his soul shall be, never to reappear. We cause it to be so. He shall never go and lift up the war club. We cause it to be so. There under the earth the black war club (and) the black fog have come together as one for their covering. It shall never move about (i.e., the black fog shall never be lifted from them). We cause it to be so.
Instantly shall their souls be moving about there in the seventh heaven. Their souls shall never break in two. So shall it be. Quickly we have moved them (their souls) on high for them, where they shall be going about in peace. You (?) have shielded yourselves (?) with the red war club. Their souls shall never be knocked about. Cause it to be so. There on high their souls shall be going about. Let them shield themselves with the white war whoop. Instantly (grant that) they shall never become blue. Yû!
Explanation
This formula, obtained from A‘wani´ta, may be repeated by the doctor for as many as eight men at once when about to go to war. It is recited for four consecutive nights, immediately before setting out. There is no tabu enjoined and no beads are used, but the warriors “go to water” in the regular way, that is, they stand at the edge of the stream, facing the east and looking down upon the water, while the shaman, standing behind them, repeats the formula. On the fourth night the shaman gives to each man a small charmed root which has the power to confer invulnerability. On the eve of battle the warrior after bathing in the running stream chews a portion of this and spits the juice upon his body in order that the bullets of the enemy may pass him by or slide off from his skin like drops of water. Almost every man of the three hundred East Cherokees who served in the rebellion had this or a similar ceremony performed before setting out—many of them also consulting the oracular ulûnsû´tĭ stone at the same time—and it is but fair to state that not more than two or three of the entire number were wounded in actual battle.
In the formula the shaman identifies himself with the warriors, asserting that “we” have lifted up the red war club, red being the color symbolic of success and having no reference to blood, as might be supposed from the connection. In the first paragraph he invokes curses upon the enemy, the future tense verb It shall be, etc., having throughout the force of let it be. He puts the souls of the doomed enemy in the lower regions, where the black war clubs are constantly waving about, and envelops them in a black fog, which shall never be lifted and out of which they shall never reappear. From the expression in the second paragraph, “their souls shall never be knocked about,” the reference to the black war clubs moving about like ball sticks in the game would seem to imply that they are continually buffeting the doomed souls under the earth. The spirit land of the Cherokees is in the west, but in these formulas of malediction or blessing the soul of the doomed man is generally consigned to the underground region, while that of the victor is raised by antithesis to the seventh heaven.
Having disposed of the enemy, the shaman in the second paragraph turns his attention to his friends and at once raises their souls to the seventh heaven, where they shall go about in peace, shielded by (literally, “covered with”) the red war club of success, and never to be knocked about by the blows of the enemy. “Breaking the soul in two” is equivalent to snapping the thread of life, the soul being regarded as an intangible something having length, like a rod or a string. This formula, like others written down by the same shaman, contains several evident inconsistencies both as to grammar and mythology, due to the fact that A‘wanita is extremely careless with regard to details and that this particular formula has probably not been used for the last quarter of a century. The warriors are also made to shield themselves with the white war whoop, which should undoubtedly be the red war whoop, consistent with the red war club, white being the color emblematic of peace, which is evidently an incongruity. The war whoop is believed to have a positive magic power for the protection of the warrior, as well as for terrifying the foe.
The mythologic significance of the different colors is well shown in this formula. Red, symbolic of success, is the color of the war club with which the warrior is to strike the enemy and also of the other one with which he is to shield or “cover” himself. There is no doubt that the war whoop also should be represented as red. In conjuring with the beads for long life, for recovery from sickness, or for success in love, the ball play, or any other undertaking, the red beads represent the party for whose benefit the magic spell is wrought, and he is figuratively clothed in red and made to stand upon a red cloth or placed upon a red seat. The red spirits invoked always live in the east and everything pertaining to them is of the same color.
Black is always typical of death, and in this formula the soul of the enemy is continually beaten about by black war clubs and enveloped in a black fog. In conjuring to destroy an enemy the shaman uses black beads and invokes the black spirits—which always live in the west—bidding them tear out the man’s soul, carry it to the west, and put it into the black coffin deep in the black mud, with a black serpent coiled above it.
Blue is emblematic of failure, disappointment, or unsatisfied desire. “They shall never become blue” means that they shall never fail in anything they undertake. In love charms the lover figuratively covers himself with red and prays that his rival shall become entirely blue and walk in a blue path. The formulistic expression, “He is entirely blue,” closely approximates in meaning the common English phrase, “He feels blue.” The blue spirits live in the north.
White—which occurs in this formula only by an evident error—denotes peace and happiness. In ceremonial addresses, as at the green corn dance and ball play, the people figuratively partake of white food and after the dance or the game return along the white trail to their white houses. In love charms the man, in order to induce the woman to cast her lot with his, boasts “I am a white man,” implying that all is happiness where he is. White beads have the same meaning in the bead conjuring and white was the color of the stone pipe anciently used in ratifying peace treaties. The white spirits live in the south (Wa´hală).
Two other colors, brown and yellow, are also mentioned in the formulas. Wâtige´ĭ, “brown,” is the term used to include brown, bay, dun, and similar colors, especially as applied to animals. It seldom occurs in the formulas and its mythologic significance is as yet undetermined. Yellow is of more frequent occurrence and is typical of trouble and all manner of vexation, the yellow spirits being generally invoked when the shaman wishes to bring down calamities upon the head of his victim, without actually destroying him. So far as present knowledge goes, neither brown nor yellow can be assigned to any particular point of the compass.
Usĭnuli´yu, rendered “instantly,” is the intensive form of usĭnu´lĭ “quickly,” both of which words recur constantly in the formulas, in some entering into almost every sentence. This frequently gives the translation an awkward appearance. Thus the final sentence above, which means literally “they shall never become blue instantly,” signifies “Grant that they shall never become blue”, i.e., shall never fail in their purpose, and grant our petition instantly.
