naeb
Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
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 |
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 |
26389 | 2875 | 175 | 32 | 108 | 3 | 58 | Wood used to make breast plate armor. | 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 108 |
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 |
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 |
30029 | 3155 | 24 | 31 | 114 | 3 | 58 | Trees used by women as shaded working areas, out of the direct rays of the sun, for grinding food. | 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 114 |
939 | 38 | 206 | 43 | 117 | 3 | 58 | Seed heads placed on a pan of live coals to produce smoke to keep the witches 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 |
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 |
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 |
39925 | 3950 | 206 | 43 | 122 | 3 | 58 | Preserved or fresh leaves used as a smudge to exorcise evil spirits and purify sacred objects. | 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 |
42604 | 4102 | 185 | 50 | 127 | 3 | 58 | Roots tied on the ankle or calf to drive away rattlesnakes. | Fowler, Catherine S., 1989, Willards Z. Park's Ethnographic Notes on the Northern Paiute of Western Nevada 1933-1940, Salt Lake City. University of Utah Press, page 127 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
14785 | 1621 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 135 |
14786 | 1621 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 135 |
14795 | 1624 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 135 |
14796 | 1624 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 135 |
15544 | 1695 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 135 |
15545 | 1695 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 135 |
29059 | 3083 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 135 |
29060 | 3083 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 135 |
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 |
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 |
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 |
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 |
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 |
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 |
5422 | 399 | 259 | 10 | 170 | 3 | 58 | Plant used as incense to protect one against evil influences. If one had to go into a large crowd, he could smoke himself with this plant to protect himself against strangers who might bring him harm. | 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 170 |
13026 | 1380 | 33 | 39 | 170 | 3 | 58 | Rushes fastened to the head of a baby's board to form a shade for the face. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 170 |
1213 | 55 | 33 | 39 | 171 | 3 | 58 | Root tied to a child's necklet, dress or blanket to keep away the night spirits. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 171 |
12051 | 1234 | 33 | 39 | 176 | 3 | 58 | Powdered leaves or infusion rubbed over body to protect hands from hot soup during Contrary dance. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 176 |
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 |
38232 | 3713 | 111 | 140 | 18 | 3 | 58 | Plant used to block the path of pursuers because of its sharp thorns and its scandent nature. | Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 18 |
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 |
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 |
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 |
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 |
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 |
20628 | 2219 | 259 | 10 | 192 | 3 | 58 | Plant used as a charm to stop a thunderstorm. | 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 192 |
42645 | 4105 | 21 | 53 | 199 | 3 | 58 | Outer roots hung in homes or boiled for protection from supernatural powers. | Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 199 |
3591 | 269 | 202 | 40 | 20 | 3 | 58 | Root carried and/or hung in homes for protection. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 20 |
24409 | 2640 | 21 | 53 | 201 | 3 | 58 | Spiny stems used as protective charms against supernatural powers. | Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 201 |
42679 | 4105 | 86 | 14 | 201 | 3 | 58 | Plants presence believed to repel ghosts, illness and evil. | 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 |
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 |
42693 | 4105 | 88 | 14 | 201 | 3 | 58 | Plant 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 201 |
33549 | 3375 | 21 | 53 | 206 | 3 | 58 | Used as a deterrent against snakes. | Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 206 |
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 |
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 |
24477 | 2640 | 87 | 14 | 217 | 3 | 58 | Plant used to cleanse areas where people had died. | 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 |
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 |
32158 | 3267 | 159 | 18 | 22 | 3 | 58 | Used to protect new or ceremonial hogans from lightning, ghosts and witches. | 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 22 |
32620 | 3250 | 159 | 18 | 22 | 3 | 58 | Used to protect new or ceremonial hogans from lightning, ghosts and witches. | 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 22 |
3145 | 214 | 197 | 109 | 222 | 3 | 58 | Wood made into a heavy robe or overcoat and corset armor and used for fighting. | Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 222 |
5355 | 399 | 23 | 26 | 24 | 3 | 58 | Used to cleanse a person afraid of a ghost. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
41711 | 4058 | 133 | 3 | 246 | 3 | 58 | Used to rub seal hunters bodies to protect themselves from the weather. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 246 |
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 |
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 |
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 |
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 |
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 |
11709 | 1164 | 44 | 178 | 266 | 3 | 58 | Oily kernels rubbed on hands as protection against cold. | Gifford, E. W., 1933, The Cocopa, University of California Publications in American Archaeology and Ethnology 31:263-270, page 266 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
42718 | 4105 | 121 | 63 | 273 | 3 | 58 | Root used as a charm for protection against all evils. | Turner, Nancy Chapman and Marcus A. M. Bell, 1973, The Ethnobotany of the Southern Kwakiutl Indians of British Columbia, Economic Botany 27:257-310, page 273 |
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 |
24494 | 2640 | 121 | 63 | 278 | 3 | 58 | Stem used as a protective charm. | Turner, Nancy Chapman and Marcus A. M. Bell, 1973, The Ethnobotany of the Southern Kwakiutl Indians of British Columbia, Economic Botany 27:257-310, page 278 |
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 |
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 |
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 |
38527 | 3757 | 48 | 143 | 3 | 3 | 58 | Seeds carried by medicine men as protection against contamination from menstrual blood. | Jones, David E., 1968, Comanche Plant Medicine, Papers in Anthropology 9:1-13, page 3 |
40521 | 3983 | 158 | 106 | 31 | 3 | 58 | Plant sprinkled on hogan during rain storm for protection from lightning. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 31 |
27201 | 2938 | 112 | 14 | 317 | 3 | 58 | Prickly leaves used 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 317 |
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 |
38640 | 3772 | 125 | 156 | 32 | 3 | 58 | Root juices used by medicine men for protection of hands from fire or boiling water. | Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 32 |
42700 | 4105 | 112 | 14 | 323 | 3 | 58 | Roots and rhizomes burned and smoke used as protection from ghosts and 'demons.' | 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 323 |
35948 | 3536 | 214 | 89 | 331 | 3 | 58 | Trees planted in circles and used to protect the dancers from the sun and wind. | Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 331 |
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 |
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 |
247 | 6 | 23 | 26 | 36 | 3 | 58 | Needle smudge used for safety's sake during severe thunderstorms. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 36 |
9502 | 900 | 107 | 79 | 36 | 3 | 58 | Plant used to protect people from lightning during thunder showers. | Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 36 |
18966 | 2062 | 33 | 30 | 36 | 3 | 58 | Plant burned and smoke used for protection from thunder and lightning. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 36 |
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 |
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 |
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 |