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Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
1595 | 71 | 206 | 43 | 122 | 3 | 147 | Black stems used as hunting charms to bring good luck. | Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 122 |
1653 | 78 | 32 | 1 | 27 | 3 | 147 | Nut carried in the pocket for good luck. | Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 27 |
3344 | 249 | 205 | 17 | 82 | 3 | 147 | Wooly fruits used as good luck charms when playing cards. They rubbed their hands in the smoke that resulted from burning some of the wooly fruits for good luck. Some of the chewed fruit would work as well. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 82 |
3496 | 261 | 23 | 26 | 40 | 3 | 147 | Roots tied in small bundle and attached to the tail base or bridle for luck in horse racing. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3497 | 261 | 23 | 26 | 40 | 3 | 147 | Roots used by ceremonialists to bless others with long life and good luck. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3498 | 261 | 23 | 26 | 40 | 3 | 147 | Roots used for luck in games of chance. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3565 | 267 | 137 | 89 | 370 | 3 | 147 | Carried about the person for good luck in gambling or hunting. | Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 370 |
3921 | 303 | 175 | 32 | 117 | 3 | 147 | Flower used as a good luck charm. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 117 |
3946 | 303 | 259 | 33 | 507 | 3 | 147 | Plant used as a charm by both sexes 'to retain wealth and possessions.' | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 507 |
3947 | 303 | 259 | 33 | 507 | 3 | 147 | Plant used as a charm for good luck in gambling. | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 507 |
3948 | 303 | 259 | 10 | 247 | 3 | 147 | Whole plant kept by people as a good luck charm. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 247 |
4474 | 343 | 159 | 18 | 38 | 3 | 147 | Dried leaves smoked with mountain tobacco to bring good luck. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 38 |
4607 | 347 | 159 | 18 | 38 | 3 | 147 | Dried leaves smoked with mountain tobacco to bring good luck. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 38 |
5349 | 399 | 23 | 26 | 24 | 3 | 147 | Used to cleanse a man entered in a horse race. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
7616 | 650 | 24 | 31 | 48 | 3 | 147 | Sap used by players of peon, a popular gambling game, to acquire 'power.' | Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 48 |
10586 | 1065 | 102 | 28 | 21 | 3 | 147 | Dried plant used to rub the ground before the race to make runner more swift footed. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 21 |
10909 | 1096 | 105 | 71 | 387 | 3 | 147 | Plant used as a good luck charm. | Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 387 |
12146 | 1244 | 24 | 31 | 60 | 3 | 147 | Vial of the plant carried for 'good luck.' | Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 60 |
12221 | 1244 | 183 | 65 | 318 | 3 | 147 | Seeds eaten for good luck while gambling and enabled the eater to guess correctly in the hand game. | Steward, Julian H., 1933, Ethnography of the Owens Valley Paiute, University of California Publications in American Archaeology and Ethnology 33(3):233-250, page 318 |
12269 | 1246 | 137 | 89 | 372 | 3 | 147 | Used as a talisman in gambling. | Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 372 |
12642 | 1321 | 259 | 33 | 506 | 3 | 147 | Flowers used as a charm 'to obtain wealth & to make people give presents.' | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 506 |
13275 | 1417 | 259 | 33 | 506 | 3 | 147 | Plant used as an 'especially efficacious' charm for good luck in gambling. | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 506 |
13727 | 1470 | 111 | 140 | 60 | 3 | 147 | Plant considered an omen of good fortune and brought into the home. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 60 |
14569 | 1582 | 206 | 43 | 117 | 3 | 147 | Flowering tops used as a good luck talisman for gambling. | Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 117 |
14580 | 1585 | 159 | 18 | 35 | 3 | 147 | Root tasted, rubbed on the clothing so that opponents smell it and used for good luck in gambling. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 35 |
15400 | 1672 | 166 | 101 | 51 | 3 | 147 | Plants rubbed on body until receptacles broke by whalers for good luck in hunting. | Turner, Nancy J., John Thomas, Barry F. Carlson and Robert T. Ogilvie, 1983, Ethnobotany of the Nitinaht Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 51 |
15441 | 1677 | 111 | 140 | 60 | 3 | 147 | Flowers believed to bring luck. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 60 |
16395 | 1794 | 159 | 18 | 40, 41 | 3 | 147 | Leaves and pollen used various ways for good luck in gambling and trading. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 40, 41 |
18483 | 2054 | 112 | 14 | 314 | 3 | 147 | Plant rubbed on the back for good luck. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 314 |
18496 | 2054 | 159 | 18 | 11 | 3 | 147 | Used as a 'good luck' smoke for hunters. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 11 |
18685 | 2058 | 157 | 74 | 19 | 3 | 147 | Leaves chewed and spat out for better luck. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 19 |
19059 | 2062 | 259 | 10 | 92 | 3 | 147 | Tree used to bring good luck. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 92 |
20016 | 2158 | 259 | 33 | 507 | 3 | 147 | Plant used as a charm for good luck in gambling. | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 507 |
20618 | 2219 | 175 | 32 | 91 | 3 | 147 | Plant rubbed on fishing line for good luck. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 91 |
20743 | 2232 | 287 | 46 | 44 | 3 | 147 | Root bits placed in pockets for good luck in gambling. | Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... I. Historical Review and Medicinal Plants, The Masterkey 31:40-48, page 44 |
21062 | 2254 | 23 | 26 | 115 | 3 | 147 | Fruits stuffed into a porcupine foot and tied on a young girl's hair as a good luck charm. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 115 |
21664 | 2337 | 209 | 25 | 22 | 3 | 147 | Leaves placed under canoe bow pieces to make seals easier to catch. | Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 22 |
22044 | 2378 | 206 | 43 | 121 | 3 | 147 | Root used as a good luck charm to win a game. | Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 121 |
22545 | 2430 | 177 | 17 | 98 | 3 | 147 | Fruits used as good luck charm beads. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 98 |
22547 | 2430 | 205 | 17 | 98 | 3 | 147 | Fruits used as good luck charm beads. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 98 |
23159 | 2495 | 100 | 7 | 345 | 3 | 147 | Decoction of whole plants used as body and rifle wash to counteract bad luck. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 345 |
24302 | 2620 | 102 | 28 | 25 | 3 | 147 | Root carried by deer hunters as a charm. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 25 |
24402 | 2638 | 38 | 4 | 376 | 3 | 147 | Seeds used as a love charm and to attract money and worldly goods. | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
24472 | 2640 | 87 | 14 | 217 | 3 | 147 | Bark used for the acquisition of luck by hunters, fishers and shamanistic initiates. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 217 |
24473 | 2640 | 87 | 14 | 217 | 3 | 147 | Plant used by bathing black bear and brought observer good luck. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 217 |
24474 | 2640 | 87 | 14 | 217 | 3 | 147 | Plant used to bring good luck. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 217 |
24947 | 2692 | 105 | 71 | 386 | 3 | 147 | Plant growing in a place where it had never been seen before was very good luck. | Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 386 |
25349 | 2733 | 38 | 15 | 137 | 3 | 147 | Root considered a good luck charm if carried in the pocket. | Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 137 |
25780 | 2789 | 65 | 85 | 28 | 3 | 147 | Rhizome pieces scattered about the home to keep animals & enemies away & encourage friends to visit. | Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man Ethnic Technology Notes, No. 20, page 28 |
26878 | 2933 | 259 | 10 | 100 | 3 | 147 | Tree and red cedar tree provided good luck and wishes for those who asked for it. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 100 |
26961 | 2934 | 118 | 158 | 50 | 3 | 147 | Golden needles conferred good luck to those who found them. | Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50 |
27131 | 2936 | 107 | 79 | 60 | 3 | 147 | Twig bits given as presents to bring good luck. | Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 60 |
27352 | 2948 | 181 | 14 | 106 | 3 | 147 | Dried roots kept for good luck. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 106 |
28547 | 3011 | 259 | 33 | 506 | 3 | 147 | Plant used in a wash by both sexes 'to obtain riches and property.' | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 506 |
28548 | 3011 | 259 | 33 | 506 | 3 | 147 | Plant used in wash to make young men 'lucky, good looking and sweet smelling.' | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 506 |
31225 | 3199 | 259 | 10 | 107 | 3 | 147 | Boughs used as scrubbers by boys and girls at puberty because it would bring good luck. The branches were boiled for good luck and good health, either to drink or used as a wash. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 107 |
31258 | 3201 | 31 | 25 | 19 | 3 | 147 | Warmed cones used as charms to stop the rain. | Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 19 |
31264 | 3201 | 53 | 25 | 19 | 3 | 147 | Cones placed near the fire and used as charms to bring sunshine. | Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 19 |
31275 | 3201 | 105 | 71 | 379 | 3 | 147 | Boughs considered 'good luck.' | Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 379 |
33892 | 3417 | 175 | 32 | 131 | 3 | 147 | Branches boiled in water and used to soak fishing lines and nets to obtain good luck. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
33924 | 3417 | 259 | 10 | 267 | 3 | 147 | Plant asked 'for good luck.' | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267 |
34005 | 3426 | 175 | 32 | 131 | 3 | 147 | Branches boiled in water and used to soak fishing lines and nets to obtain good luck. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
34060 | 3427 | 175 | 32 | 131 | 3 | 147 | Branches boiled in water and used to soak fishing lines and nets to obtain good luck. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
34096 | 3427 | 259 | 10 | 267 | 3 | 147 | Plant asked 'for good luck.' | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267 |
34136 | 3431 | 259 | 10 | 267 | 3 | 147 | Plant asked 'for good luck.' | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267 |
34213 | 3434 | 175 | 32 | 131 | 3 | 147 | Branches boiled in water and used to soak fishing lines and nets to obtain good luck. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
34255 | 3434 | 259 | 10 | 267 | 3 | 147 | Plant asked 'for good luck.' | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267 |
37071 | 3576 | 137 | 89 | 373 | 3 | 147 | Roots chewed, rubbed on the body and used for good luck in gambling. | Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 373 |
37868 | 3658 | 175 | 32 | 99 | 3 | 147 | Infusion of branches taken to bring good luck. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 99 |
37927 | 3658 | 259 | 10 | 209 | 3 | 147 | Decoction of leafless branches taken by hunters to clean out their insides for good luck. The decoction was said to clean the hunters' insides. The hunters also used the decoction to wash themselves and their gear. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 209 |
38397 | 3734 | 158 | 106 | 50 | 3 | 147 | Used as a charm for success in gambling. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 50 |
40274 | 3951 | 259 | 10 | 94 | 3 | 147 | Root 'doll formation' considered to bring good luck to anyone who found it. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 94 |
40484 | 3975 | 159 | 18 | 35 | 3 | 147 | Leaf chewed and given to opponent to insure good luck in gambling. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 35 |
40970 | 4043 | 87 | 14 | 180 | 3 | 147 | Boughs rubbed on the body for luck on hunting expeditions. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 180 |
41283 | 4049 | 159 | 18 | 14 | 3 | 147 | Leaves used to make mats hung up in the hogan to bring rain. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 14 |
41675 | 4056 | 289 | 70 | 59 | 3 | 147 | Leaves burned, to take bad luck away, in the house or the smoke waved over people as they leave. | Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 59 |
42570 | 4097 | 138 | 51 | 57 | 3 | 147 | Root held in mouth while arguing to keep opponent from winning argument. | Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 57 |
42644 | 4105 | 21 | 165 | 26 | 3 | 147 | Roots used for luck. | Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 26 |
42668 | 4105 | 78 | 165 | 26 | 3 | 147 | Root pieces carried as amulets for luck in hunting and gambling. | Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 26 |
42677 | 4105 | 86 | 165 | 26 | 3 | 147 | Roots used as amulets for luck. | Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 26 |
42678 | 4105 | 86 | 165 | 26 | 3 | 147 | Roots used as amulets for luck. | Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 26 |
42691 | 4105 | 88 | 14 | 201 | 3 | 147 | Decoction of plant and devil's club used as a wash for areas occupied by corpse to give good luck. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201 |
43191 | 4139 | 137 | 89 | 362 | 3 | 147 | Small bunch of roots kept in the pocket for good luck while gambling. | Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 362 |