naeb
Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
7297 | 580 | 255 | 36 | 5 | 3 | 58 | Bark made into broad rimmed hats used by young, menstruating girls to restrict their vision. The broad rimmed hats prevented them from looking where they were not supposed to. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 5 |
24476 | 2640 | 87 | 14 | 217 | 3 | 58 | Bark made into face paint and used by shamans to repel enemy spirits from the shaman's patient. | 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 |
39067 | 3849 | 166 | 101 | 102 | 3 | 58 | Bark soaked, rubbed in water and used as a skin wash for protection and truthfulness. | 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 102 |
34780 | 3463 | 23 | 26 | 122 | 3 | 58 | Berries applied to quivers to strengthen them. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 122 |
11807 | 1178 | 291 | 6 | 84 | 3 | 58 | Blossoms chewed and rubbed all over the hands for protection. This medicine belonged to the grandmother of the Gods of War. She gave it to the people with the instructions that, when near the enemy, they should chew the blossoms, eject the mass into their hand rubbing their hands well together. As soon as the Gods of War had done this, a peculiar yellow light spread all over the world, preventing the enemy from seeing how to aim their arrows. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 84 |
9976 | 964 | 111 | 140 | 58 | 3 | 58 | Blossoms used to cover graves of those recently buried to keep the wolves from digging up the body. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 58 |
9977 | 964 | 111 | 140 | 58 | 3 | 58 | Blossoms used to cover graves of those recently buried to keep the wolves from digging up the body. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 58 |
41726 | 4058 | 175 | 32 | 140 | 3 | 58 | Boiled plant used as a bath to combat witchcraft and a jinx by an evil person. | 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 140 |
19013 | 2062 | 175 | 32 | 19 | 3 | 58 | Boughs considered an extremely powerful medicine for combating evil spirits associated with death. When a person died, his family used the boughs to fumigate the house. All the doors and windows were closed and the boughs were burned and the smoke allowed to fill all the rooms. This treatment was made even more effective by adding rose branches to the juniper. After the smoke treatment, rose and juniper branches were boiled together and the water used to wash the entire house--lights, windows, floors, walls and ceilings. This wash water was then taken outside and splashed all around the house and along the trails leading to the outbuildings to prevent the spirit of the dead person from coming back to the house. | 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 19 |
40973 | 4043 | 87 | 14 | 180 | 3 | 58 | Boughs made into hoops and used to combat witchcraft. | 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 |
19154 | 2064 | 61 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
19188 | 2064 | 177 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
19193 | 2064 | 190 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
19198 | 2064 | 205 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
26963 | 2934 | 118 | 158 | 50 | 3 | 58 | Boughs taken home as talismans for protection. | Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50 |
19065 | 2062 | 259 | 10 | 92 | 3 | 58 | Boughs used as protection against illnesses and death. One informant said that, formerly, when a person died the branches were broken and laid in the coffin to keep the germs away and to keep the spirit or 'ghost' of the deceased person from harming or scaring the living. The informant also said that the branches could be placed on the stove in a little dish and the scent allowed to permeate the room. The branches could also be placed around the edges of the family's bedrooms as a disinfectant. They were left there until they lost their strong, pungent odor. | 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 |
213 | 5 | 259 | 10 | 97 | 3 | 58 | Boughs used by young girls to scrub the face & clothes so that they would not be bothered by bears. | 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 97 |
36096 | 3550 | 105 | 71 | 381 | 3 | 58 | Branch tied to the bow of a boat as a charm against danger when crossing the river in high water. | Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 381 |
34075 | 3427 | 233 | 92 | 67 | 3 | 58 | Branches broken and left in the house after removal of corpse to keep the disease in the body. | Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 67 |
39065 | 3849 | 162 | 30 | 59 | 3 | 58 | Branches looped around cradleboards to protect babies from ghosts. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 59 |
33894 | 3417 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and taken as protection from bad spirits and ghosts. | 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 |
34007 | 3426 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and taken as protection from bad spirits and ghosts. | 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 |
34062 | 3427 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and taken as protection from bad spirits and ghosts. | 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 |
34215 | 3434 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and taken as protection from bad spirits and ghosts. | 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 |
33895 | 3417 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and used as washing water for one who was being jinxed by some bad person. | 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 |
34008 | 3426 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and used as washing water for one who was being jinxed by some bad person. | 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 |
34063 | 3427 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and used as washing water for one who was being jinxed by some bad person. | 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 |
34216 | 3434 | 175 | 32 | 131 | 3 | 58 | Branches made into tea and used as washing water for one who was being jinxed by some bad person. | 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 |
33927 | 3417 | 259 | 10 | 267 | 3 | 58 | Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.' Widows and widowers could fish only if rose branches were first swept around their gill nets. | 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 |
34099 | 3427 | 259 | 10 | 267 | 3 | 58 | Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.' Widows and widowers could fish only if rose branches were first swept around their gill nets. | 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 |
34139 | 3431 | 259 | 10 | 267 | 3 | 58 | Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.' Widows and widowers could fish only if rose branches were first swept around their gill nets. | 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 |
34258 | 3434 | 259 | 10 | 267 | 3 | 58 | Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.' Widows and widowers could fish only if rose branches were first swept around their gill nets. | 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 |
33896 | 3417 | 175 | 32 | 131 | 3 | 58 | Branches placed around the house and yard of the deceased to keep his or her spirit from returning. | 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 |
34009 | 3426 | 175 | 32 | 131 | 3 | 58 | Branches placed around the house and yard of the deceased to keep his or her spirit from returning. | 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 |
34064 | 3427 | 175 | 32 | 131 | 3 | 58 | Branches placed around the house and yard of the deceased to keep his or her spirit from returning. | 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 |
34217 | 3434 | 175 | 32 | 131 | 3 | 58 | Branches placed around the house and yard of the deceased to keep his or her spirit from returning. | 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 |
27272 | 2938 | 259 | 10 | 100 | 3 | 58 | Branches rubbed on skin to protect one against evil or 'witchcraft.' The protective powers were attributed to the prickly needles. | 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 |
19682 | 2102 | 188 | 27 | 37 | 3 | 58 | Branches stuck in the ground to shade tobacco plants. | Castetter, Edward F. and Ruth M. Underhill, 1935, Ethnobiological Studies in the American Southwest II. The Ethnobiology of the Papago Indians, University of New Mexico Bulletin 4(3):1-84, page 37 |
27499 | 2954 | 267 | 14 | 318 | 3 | 58 | Branches used by hunters as shelter to discourage and repel animals. | 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 318 |
17225 | 1896 | 33 | 30 | 28 | 3 | 58 | Burned for protection from lightning and thunder. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 28 |
39656 | 3914 | 159 | 18 | 53 | 3 | 58 | Burning leaf smoke used by undertakers after a burial to prevent the ghost from following. | 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 53 |
21684 | 2337 | 259 | 10 | 113 | 3 | 58 | Charcoal used as protection against 'witchcraft.' | 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 113 |
44491 | 4244 | 177 | 17 | 68 | 3 | 58 | Chewed seeds scattered around the corn fields to protect the harvest from blackbirds. When the corn was approaching maturity, blackbirds attacked the fields for food. To prevent further damage, men chewed some grains and scattered them around the corn fields to deter the birds from the fields. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 68 |
3450 | 260 | 144 | 100 | 166 | 3 | 58 | Chewed, rubbed on body or decoction taken to ward off snakes. | Barrett, S. A. and E. W. Gifford, 1933, Miwok Material Culture, Bulletin of the Public Museum of the City of Milwaukee 2(4):11, page 166 |
39657 | 3914 | 159 | 18 | 53 | 3 | 58 | Cold infusion of plant used as a bath by undertakers to prevent the ghost from following. | 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 53 |
9504 | 900 | 159 | 18 | 25 | 3 | 58 | Cold infusion taken to give protection in warfare. | 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 25 |
16000 | 1752 | 32 | 1 | 43 | 3 | 58 | Compound infusion of bark used by ball players 'to ward off tacklers.' | Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 43 |
24828 | 2670 | 111 | 140 | 45 | 3 | 58 | Cut stem secretion applied to buckskin moccasins as a varnish. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 45 |
29680 | 3106 | 259 | 10 | 277 | 3 | 58 | Decoction of branches used as a protective bath against witches. | 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 277 |
18501 | 2054 | 175 | 32 | 18 | 3 | 58 | Decoction of branches used as a wash for the body to protect a person from evil influences. | 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 18 |
42692 | 4105 | 88 | 14 | 201 | 3 | 58 | Decoction of plant and devil's club used as a wash for areas occupied by corpse to kill poison. | 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 |
4102 | 319 | 38 | 15 | 137 | 3 | 58 | Decoction of root used to drive away 'blue tailed swifts.' 'Blue tailed swifts' were a type of lizard. When they became troublesome, the Indians used this decoction to drive them away. | Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 137 |
1227 | 55 | 38 | 4 | 376 | 3 | 58 | Decoction of roots used as a charm to 'rattle snakes away.' | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
28549 | 3012 | 100 | 7 | 290 | 3 | 58 | Decoction of smashed, dried roots taken to frighten away ghosts. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 290 |
3254 | 236 | 33 | 39 | 187 | 3 | 58 | Dried flowers carried or chewed and rubbed on the body as protection from danger before battle. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 187 |
14218 | 1547 | 102 | 28 | 22 | 3 | 58 | Dried plant powder mixed with watermelon seeds during storage & planting stops watermelon disease. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 22 |
3276 | 236 | 206 | 43 | 117 | 3 | 58 | Dried tops placed on a pan of live coals to hurt the eyes of the evil spirits and keep them away. | 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 |
17373 | 1904 | 259 | 10 | 261 | 3 | 58 | Extremely hard wood used to make cuirasses and other types of armor. | 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 261 |
42905 | 4116 | 159 | 18 | 54 | 3 | 58 | Flowers hung in the hogan or worn in a hat band as protection from lightning. | 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 54 |
10272 | 1020 | 23 | 26 | 111 | 3 | 58 | Flowers worn by children in their hair at night to keep ghosts away. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 111 |
41059 | 4043 | 181 | 14 | 71 | 3 | 58 | Four rings of boughs and ritual bathing used to negate the effects of evil spirits. | 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 71 |
41023 | 4043 | 123 | 14 | 71 | 3 | 58 | Four rings of boughs used to negate the effects of evil spirits. | 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 71 |
5259 | 397 | 38 | 4 | 366 | 3 | 58 | Fresh leaves in nostrils and mouth as protection when 'working over the dead.' | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 366 |
31450 | 3214 | 50 | 16 | 247 | 3 | 58 | Fronds used as sunshades. | Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 247 |
24009 | 2590 | 14 | 87 | 183 | 3 | 58 | Grass used as wrapping material for foods to be transported or stored. | Buskirk, Winfred, 1986, The Western Apache: Living With the Land Before 1950, Norman. University of Oklahoma Press, page 183 |
21463 | 2316 | 291 | 6 | 94 | 3 | 58 | Ground leaves, twigs and flowers given to warriors for protection during war. A pinch of the mixture was given to each warrior. The warriors placed it in their mouths, ejected the mass into their hands and rubbed in on their faces, arms and bodies so that the enemy's arrows could not harm them. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 94 |
28457 | 3001 | 173 | 20 | 431 | 3 | 58 | Ground root always carried in the pockets to ward off snakes. | Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 431 |
27573 | 2959 | 95 | 82 | 347 | 3 | 58 | Gum put on forehead when going outside of house as protection against sorcery. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 347 |
27686 | 2959 | 257 | 82 | 347 | 3 | 58 | Gum put on forehead when going outside of house as protection against sorcery. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 347 |
19066 | 2062 | 259 | 10 | 92 | 3 | 58 | Hunters rubbed the boughs on themselves as protection against grizzlies. | 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 |
11447 | 1132 | 32 | 1 | 37 | 3 | 58 | Infusion of bark taken or bathed in by ball players 'to ward off tacklers.' | Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 37 |
12007 | 1220 | 158 | 106 | 29 | 3 | 58 | Infusion of plant taken when lightning strikes near a hogan. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 29 |
3445 | 259 | 100 | 7 | 401 | 3 | 58 | Infusion of smashed roots used as wash to remove ghosts from the house. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 401 |
26476 | 2888 | 95 | 106 | 38 | 3 | 58 | Infusion used to keep grasshoppers, rabbits and pack rats from eating corn. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 38 |
26478 | 2888 | 158 | 106 | 38 | 3 | 58 | Infusion used to keep grasshoppers, rabbits and pack rats from eating corn. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 38 |
39971 | 3951 | 86 | 14 | 162 | 3 | 58 | Inner bark dyed and tied to pets to protect them from the dog eater. | 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 162 |
12858 | 1350 | 238 | 30 | 38 | 3 | 58 | Juice used by 'jugglers' for protection in handling hot meat. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 38 |
44254 | 4236 | 157 | 74 | 34 | 3 | 58 | Leaf juice mixed with powders and applied to shields. Yucca leaves were heated over a fire and the juice wrung out of them into an earthen vessel. The juice was then mixed with powders and applied to the shield with a pointed stick to make it live in the power of the sun, the serpent, the bear, the lightning and the rainbow. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 34 |
36306 | 3551 | 255 | 36 | 7 | 3 | 58 | Leafless branches waved in the air to scare wolves away. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7 |
36307 | 3551 | 255 | 36 | 7 | 3 | 58 | Leafless stems waved in the air to scare wolves away. Wolves were said to dislike the noise this made and would leave the area. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7 |
36202 | 3551 | 111 | 140 | 19 | 3 | 58 | Leafy stems used to make wreathes worn by the women and children as sunshades during long walks. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 19 |
23751 | 2577 | 106 | 60 | 43 | 3 | 58 | Leaves and lime placed in the camp fire to prevent supernatural beings from bothering you. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 43 |
23903 | 2584 | 106 | 60 | 43 | 3 | 58 | Leaves and lime placed in the camp fire to prevent supernatural beings from bothering you. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 43 |
15906 | 1735 | 217 | 23 | 86 | 3 | 58 | Leaves eaten before seeing a dying person for protection from germs. | Turner, Nancy Chapman and Marcus A. M. Bell, 1971, The Ethnobotany of the Coast Salish Indians of Vancouver Island, I and II, Economic Botany 25(1):63-104, 335-339, page 86 |
19234 | 2065 | 228 | 88 | 404 | 3 | 58 | Leaves kept with eagle tail feathers to prevent the feathers from causing sickness. | Sturtevant, William, 1954, The Mikasuki Seminole: Medical Beliefs and Practices, Yale University, PhD Thesis, page 404 |
9922 | 952 | 166 | 101 | 97 | 3 | 58 | Leaves or roots dried and placed around the house for protection from evil influences. | 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 97 |
33928 | 3417 | 259 | 10 | 267 | 3 | 58 | Leaves placed in moccasins for athlete's foot and possibly for protection. | 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 |
34100 | 3427 | 259 | 10 | 267 | 3 | 58 | Leaves placed in moccasins for athlete's foot and possibly for protection. | 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 |
34140 | 3431 | 259 | 10 | 267 | 3 | 58 | Leaves placed in moccasins for athlete's foot and possibly for protection. | 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 |
34259 | 3434 | 259 | 10 | 267 | 3 | 58 | Leaves placed in moccasins for athlete's foot and possibly for protection. | 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 |
4685 | 347 | 259 | 10 | 211 | 3 | 58 | Leaves placed in moccasins or shoes after the death of a husband or wife for protection. | 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 211 |
15224 | 1658 | 50 | 16 | 250 | 3 | 58 | Leaves placed in sandals as a snake repellent. | Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 250 |
34773 | 3462 | 100 | 59 | 48 | 3 | 58 | Leaves placed inside the shoes of forest runners to protect the feet. | Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 48 |
23826 | 2578 | 24 | 31 | 90 | 3 | 58 | Leaves smoked by travelers to clear away all danger and ensure blessing from spiritual guides. | 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 90 |
23836 | 2579 | 24 | 31 | 90 | 3 | 58 | Leaves smoked by travelers to clear away all danger and ensure blessing from spiritual guides. | 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 90 |
23853 | 2580 | 24 | 31 | 90 | 3 | 58 | Leaves smoked by travelers to clear away all danger and ensure blessing from spiritual guides. | 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 90 |
39896 | 3950 | 138 | 51 | 81 | 3 | 58 | Leaves used as moth balls and clothes stored away with layers of leaf sprays to keep out the moths. | Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 81 |
33140 | 3352 | 97 | 127 | 15 | 3 | 58 | Leaves used on a person's body as a snake repellent. | Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 15 |
41284 | 4049 | 159 | 18 | 14 | 3 | 58 | Leaves used to make mats hung up in the hogan to protect it, the people & the sheep from lightning. | 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 |
7518 | 619 | 211 | 102 | 25 | 3 | 58 | Leaves worn under the hat to protect from a strong sun. | Speck, Frank G., R.B. Hassrick and E.S. Carpenter, 1942, Rappahannock Herbals, Folk-Lore and Science of Cures, Proceedings of the Delaware County Institute of Science 10:7-55., page 25 |
41308 | 4049 | 175 | 32 | 57 | 3 | 58 | Leaves wrapped around the sweathouse entrance frame to prevent from getting burned on the wood. | 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 57 |