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Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
3238 | 236 | 9 | 150 | 68 | 3 | 30 | Infusion of plant used to 'force the blood for sacrifices.' | Rousseau, Jacques, 1946, Notes Sur L'ethnobotanique D'anticosti, Archives de Folklore 1:60-71, page 68 |
5510 | 404 | 11 | 95 | 24 | 3 | 30 | Plant used in ceremonial contexts. | Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 24 |
7454 | 611 | 11 | 95 | 24 | 3 | 30 | Plant used in ceremonial contexts. | Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 24 |
7605 | 643 | 11 | 95 | 54 | 3 | 30 | Seeds worn around the neck in a string during ceremonies. | Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 54 |
16358 | 1787 | 11 | 95 | 24 | 3 | 30 | Plant used in ceremonial contexts. | Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 24 |
41174 | 4049 | 11 | 95 | 36 | 3 | 30 | Pollen sprinkled as a cross onto largest mescal crown. | Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 36 |
12068 | 1237 | 12 | 52 | 41 | 3 | 30 | Stalks used in the head dress of Mountain Spirit dancers. | Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 41 |
27534 | 2959 | 12 | 52 | 35 | 3 | 30 | Pollen used instead of cattail pollen in ceremonies. | Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 35 |
41179 | 4049 | 12 | 52 | 46 | 3 | 30 | Leaves used as ground covering for ceremonial tipis during the puberty ritual. | Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 46 |
41180 | 4049 | 12 | 52 | 46 | 3 | 30 | Pollen used in many ceremonies. | Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 46 |
8147 | 757 | 14 | 87 | 178 | 3 | 30 | Whole fruit mashed, water added and mixture drunk after a two day burial in a dry place. The drink was consumed immediately after the two-day burial and said to be better than tiswin. | Buskirk, Winfred, 1986, The Western Apache: Living With the Land Before 1950, Norman. University of Oklahoma Press, page 178 |
11586 | 1161 | 15 | 45 | 156 | 3 | 30 | Leaves ground and used as 'green paint' in making sand paintings. | Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 156 |
41182 | 4049 | 15 | 45 | 151 | 3 | 30 | Pollen used in religious ceremonies. | Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 151 |
5223 | 397 | 17 | 111 | 51 | 3 | 30 | Whole plant used for ceremonials. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 51 |
240 | 6 | 23 | 26 | 36 | 3 | 30 | Chewed needles sprayed over the Horn ceremonial containers to purify them. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 36 |
241 | 6 | 23 | 26 | 36 | 3 | 30 | Needle incense used for transfer ceremonies of Black Spring tipi design & Bear Medicine Hat bundle. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 36 |
2924 | 204 | 23 | 26 | 26 | 3 | 30 | Berries, elk manure and tobacco seed planted in small prairie plot in the Tobacco Planting ceremony. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 26 |
2925 | 204 | 23 | 146 | 37 | 3 | 30 | Forked sticks used in religious rituals. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 37 |
3488 | 261 | 23 | 26 | 40 | 3 | 30 | Root held in the mouth during Horn Society curse ceremony. Curses were indulged in by the Horn Society as a whole. In this case a special sweat lodge was constructed. A human figure representing the condemned man was drawn in the bottom of a pit intended to contain hot stones. The stones were brought in at a designated time and placed on the drawing to represent the victim's suffering. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3489 | 261 | 23 | 26 | 40 | 3 | 30 | Root pieces attached to the binding of the Spear Staff (with bundle), the head staff. The Spear Staff was used during the secret ceremony of the Horns, in which the chief ceremonialist participated in a fertility rite with the initiate's wife. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3490 | 261 | 23 | 26 | 40 | 3 | 30 | Root used by the Horn Society in the initiation ceremonies. The root was found in the nontransferable initiation bundles. Having been distributed by the owner of the Spear Staff bundle to the others, down to the owner of the Marten, the root was kept in the mouth and used to bless the initiates. After the ritual, the root was tied to the paint application sticks, to fortify and replenish the supernatural power inherent in the paint. The same was done with a wooden scratching pin, which was either worn in the hair or attached to one's garments. This was done in preparation for the next opening ceremony. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3491 | 261 | 23 | 26 | 40 | 3 | 30 | Root used during the ritual of body painting & tied to headdresses of all members of Pigeon Society. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3492 | 261 | 23 | 26 | 40 | 3 | 30 | Root used in the rites of most age graded societies & in the Natoas Beaver & Medicine Pipe bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3493 | 261 | 23 | 26 | 40 | 3 | 30 | 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 |
3494 | 261 | 23 | 26 | 40 | 3 | 30 | Roots used for collective power in designated societies. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
3495 | 261 | 23 | 26 | 40 | 3 | 30 | Roots used for individual power by ceremonialists and diviners. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40 |
4518 | 347 | 23 | 26 | 107 | 3 | 30 | Dried berries used in rattles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 107 |
4519 | 347 | 23 | 26 | 14 | 3 | 30 | Leaves mixed with tobacco, dried cambium or red osier dogwood and used in all religious bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
5238 | 397 | 23 | 42 | 275 | 3 | 30 | Plant tied to articles that were sacrificed to the Sun. | McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 275 |
5239 | 397 | 23 | 146 | 56 | 3 | 30 | Plant used in religious rituals. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 56 |
5338 | 399 | 23 | 26 | 17 | 3 | 30 | Chewed by assistants to the participants during the sweat lodge rituals to relieve thirst. This thirst resulted from taboos against the consumption of liquids. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 17 |
5339 | 399 | 23 | 26 | 24 | 3 | 30 | Packed into ceremonial moccasins for storage. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5340 | 399 | 23 | 26 | 24 | 3 | 30 | Used as a bed for the Buffalo Stones (Iniskim) during buffalo drive rituals. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5341 | 399 | 23 | 26 | 24 | 3 | 30 | Used as the Holy Offering of the All Smoking ceremony and for certain Horn Society rituals. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5342 | 399 | 23 | 26 | 17 | 3 | 30 | Used for cleansing in the sweat lodge. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 17 |
5343 | 399 | 23 | 26 | 24 | 3 | 30 | Used to cleanse the body during participation in the All Smoking Ceremony. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5344 | 399 | 23 | 26 | 24 | 3 | 30 | Used to cleanse the headdresses of the Horn Society before transferring to new owners. In the transferral, the headdress was laid on a bed of man sage. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5345 | 399 | 23 | 26 | 24 | 3 | 30 | Used to cleanse the singers of the All Smoking ceremony. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5346 | 399 | 23 | 26 | 24 | 3 | 30 | Used to wipe the black paint off the one man who fasted until the Okan center pole was raised. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5347 | 399 | 23 | 26 | 24 | 3 | 30 | Used to wipe the sweat from their bodies during the sweat lodge ceremonies. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
5348 | 399 | 23 | 26 | 24 | 3 | 30 | Worn around wrists and ankles by the Lodge dancers in the Okan (Holy Lodge) of the Sun dance. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
8076 | 745 | 23 | 42 | 277 | 3 | 30 | Grass tied by medicine men to horns of the sacred buffalo head used in the Sun Dance ceremony. | McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 277 |
8077 | 745 | 23 | 146 | 22 | 3 | 30 | Leaves tied around the horn of the sacred buffalo skull used in ceremonials. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 22 |
8078 | 745 | 23 | 111 | 51 | 3 | 30 | Plant tied around the horns of the buffalo head in the Sun Dance. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 51 |
10271 | 1020 | 23 | 26 | 111 | 3 | 30 | Leaves used to remove 'ghost bullets,' supernatural objects shot into people by ghosts. The bullets were removed by a diviner either with a sucking tube or through a slit in the skin made with a flint. Then the leaves were boiled and applied to the place where the bullets were removed. Fainting was often the result of coming near a ghost and the victim was revived with a smudge of the stem of this plant. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 111 |
11004 | 1102 | 23 | 26 | 14 | 3 | 30 | Plant mixed with tobacco, kinnikinnick or dried cambium and used in all religious bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
16792 | 1851 | 23 | 111 | 50 | 3 | 30 | Stalk placed on altar of Sun Dance ceremonial. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 50 |
16793 | 1851 | 23 | 42 | 277 | 3 | 30 | Stalks placed on the altar of the Sun Dance ceremonial. | McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 277 |
17198 | 1896 | 23 | 111 | 51 | 3 | 30 | Braided plant put up on Sun Dance alters and used in religious services. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 51 |
17199 | 1896 | 23 | 26 | 9 | 3 | 30 | Grass braids strung on the inside of headbands of the Motokiks headdresses. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 9 |
17200 | 1896 | 23 | 26 | 9 | 3 | 30 | Grass braids tied vertically around the base of the Horn Society staffs. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 9 |
17201 | 1896 | 23 | 26 | 9 | 3 | 30 | Grass essential to the raising of a fallen dancer or fallen paraphernalia. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 9 |
17202 | 1896 | 23 | 26 | 9 | 3 | 30 | Grass water used to bathe the mother 34 days after giving birth and before returning home. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 9 |
17203 | 1896 | 23 | 30 | 28 | 3 | 30 | Leaves ceremonially smoked with tobacco. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 28 |
17204 | 1896 | 23 | 30 | 28 | 3 | 30 | Smoke from burning grass used to purify Sundance dancers. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 28 |
17205 | 1896 | 23 | 26 | 9 | 3 | 30 | Stems burned and prayers said during every ceremony. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 9 |
17206 | 1896 | 23 | 146 | 20 | 3 | 30 | Used in the Sun Dance ceremony and burned on a small altar found in many lodges. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 20 |
18586 | 2057 | 23 | 26 | 33 | 3 | 30 | Branch held in the right hand and the wing of an owl in the other by the Okan dancer. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 33 |
18941 | 2062 | 23 | 146 | 17 | 3 | 30 | Plant used in the Sun Dance ceremony, the summer festival of the Blackfoot. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 17 |
18942 | 2062 | 23 | 42 | 276 | 3 | 30 | Used on the altar of the sacred woman at the Sun Dance. | McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 276 |
20561 | 2216 | 23 | 111 | 50 | 3 | 30 | Plant top dried and burned ceremonially. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 50 |
21240 | 2271 | 23 | 146 | 45 | 3 | 30 | Plant used in ceremonial rites of the Native American Church. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 45 |
21367 | 2306 | 23 | 26 | 38 | 3 | 30 | Leaves chewed by ceremonialist, to reinforce his powers, before he undertook any face painting. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 38 |
21479 | 2319 | 23 | 26 | 38 | 3 | 30 | Puffballs figured into religious life. Puffballs were thought to be stars that had fallen to earth during supernatural events. There was a story about the woman who married Morning Star and had a child by this supernatural being. When she returned to earth with the Natoas bundles and her child, she was directed by the star personage to keep her baby from touching the ground for fourteen days. She managed all right until the day she went for wood and left the child in the care of a grandmother. The grandmother was careless and the baby touched the ground. It turned into a large puffball and returned to the heavens as the Fixed Star (North Star), plugging the hole left by the woman when she pulled out the Holy Turnip. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 38 |
21480 | 2319 | 23 | 26 | 38 | 3 | 30 | Used in the Firelighters bundle of the Horn Society for use as punk to light a fire easily. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 38 |
23868 | 2583 | 23 | 26 | 14 | 3 | 30 | Leaves mixed with kinnikinnick, dried cambium or red osier dogwood & used in all religious bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
23869 | 2583 | 23 | 26 | 14 | 3 | 30 | Plants planted, harvested ceremonially and smoked as an important part of every ritual. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
29056 | 3083 | 23 | 26 | 38 | 3 | 30 | Used in the Firelighters bundle of the Horn Society for use as punk to light a fire easily. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 38 |
29513 | 3105 | 23 | 146 | 28 | 3 | 30 | Inner bark used as punk in the ceremonial lighting of pipes. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 28 |
29514 | 3105 | 23 | 146 | 28 | 3 | 30 | Pole used as Sun Dance ceremony centerpiece to symbolize the axis between people and world beyond. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 28 |
36019 | 3544 | 23 | 146 | 32 | 3 | 30 | Wood used to make ceremonial sticks. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 32 |
1766 | 91 | 24 | 31 | 31 | 3 | 30 | Pounded leaves dried and made into netting used for ceremonial costumes. | 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 31 |
11596 | 1161 | 24 | 31 | 57 | 3 | 30 | Dried gourds used to make rattles. | 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 57 |
12143 | 1244 | 24 | 31 | 60 | 3 | 30 | Plant offered a means of coming into contact with the sacred world. | 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 |
12144 | 1244 | 24 | 31 | 60 | 3 | 30 | Roots used to make a drink taken at rituals. | 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 |
12145 | 1244 | 24 | 31 | 60 | 3 | 30 | Used ritually in male puberty ceremonies. | 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 |
20086 | 2161 | 24 | 31 | 69 | 3 | 30 | Stems made into painted arrows and used in ceremonial dances. | 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 69 |
23823 | 2578 | 24 | 31 | 90 | 3 | 30 | Used as an integral part of every ritual. Before a ritual was conducted, tobacco was smoked by the ritual leaders and shamans and the smoke was blown in the sacred directions: north, east, west, south and up or center. This helped to clear the area of any malevolent force which might interfere with the ritual. Throughout ceremonies, especially those honoring the recent dead, everyone was obliged to smoke tobacco, as they are even today. At funerals, smoking served to concentrate power that would aid the dead in their arduous journey to the other world. | 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 |
23824 | 2578 | 24 | 31 | 90 | 3 | 30 | Used by shamans to control rain, increase crop production, divining and improve health of community. | 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 |
23825 | 2578 | 24 | 31 | 90 | 3 | 30 | Used by shamans, at community gatherings, to drive away malevolent powers. | 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 |
23833 | 2579 | 24 | 31 | 90 | 3 | 30 | Used as an integral part of every ritual. Before a ritual was conducted, tobacco was smoked by the ritual leaders and shamans and the smoke was blown in the sacred directions: north, east, west, south and up or center. This helped to clear the area of any malevolent force which might interfere with the ritual. Throughout ceremonies, especially those honoring the recent dead, everyone was obliged to smoke tobacco, as they are even today. At funerals, smoking served to concentrate power that would aid the dead in their arduous journey to the other world. | 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 |
23834 | 2579 | 24 | 31 | 90 | 3 | 30 | Used by shamans to control rain, increase crop production, divining and improve health of community. | 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 |
23835 | 2579 | 24 | 31 | 90 | 3 | 30 | Used by shamans, at community gatherings, to drive away malevolent powers. | 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 |
23850 | 2580 | 24 | 31 | 90 | 3 | 30 | Used as an integral part of every ritual. Before a ritual was conducted, tobacco was smoked by the ritual leaders and shamans and the smoke was blown in the sacred directions: north, east, west, south and up or center. This helped to clear the area of any malevolent force which might interfere with the ritual. Throughout ceremonies, especially those honoring the recent dead, everyone was obliged to smoke tobacco, as they are even today. At funerals, smoking served to concentrate power that would aid the dead in their arduous journey to the other world. | 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 |
23851 | 2580 | 24 | 31 | 90 | 3 | 30 | Used by shamans to control rain, increase crop production, divining and improve health of community. | 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 |
23852 | 2580 | 24 | 31 | 90 | 3 | 30 | Used by shamans, at community gatherings, to drive away malevolent powers. | 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 |
37534 | 3614 | 24 | 31 | 139 | 3 | 30 | Plant used to make ceremonial bundles and images for image burning ceremony. | 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 139 |
41189 | 4049 | 24 | 31 | 142 | 3 | 30 | Stalks used in constructing ceremonial bundles. | 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 142 |
43553 | 4190 | 24 | 31 | 145 | 3 | 30 | Leaves used to make images of the dead burned in the memorial rites. | 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 145 |
43554 | 4190 | 24 | 31 | 145 | 3 | 30 | Seeds used as filling material for gourd rattles. | 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 145 |
44362 | 4244 | 24 | 31 | 153 | 3 | 30 | Sprinkled on images of the dead during mourning ceremonies. | 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 153 |
1628 | 74 | 32 | 1 | 27 | 3 | 30 | Wood used to make masks. | 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 |
19408 | 2090 | 32 | 1 | 37 | 3 | 30 | Fruit used to make ceremonial rattles. | 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 |
251 | 6 | 33 | 30 | 2 | 3 | 30 | Used by Sundancers for confidence and protection from thunder and for purification. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 2 |
252 | 6 | 33 | 30 | 2 | 3 | 30 | Used to drive away ill spirits or to revive spirits of the dying. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 2 |
544 | 27 | 33 | 30 | 4 | 3 | 30 | Wood burned during Sundance ceremonies. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 4 |
3253 | 236 | 33 | 57 | 18 | 3 | 30 | Leaves burned as incense and used to purify gifts offered to the sun or the spirits. | Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 18 |
5364 | 399 | 33 | 30 | 44 | 3 | 30 | Leaves burned as incense in ceremonies to purify implements, utensils or persons. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44 |
5365 | 399 | 33 | 30 | 44 | 3 | 30 | Plant used extensively in ceremonies to drive away bad spirits, evil influences and ominous dreams. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44 |
5366 | 399 | 33 | 30 | 44 | 3 | 30 | Plants wiped on persons who broke taboos for purification. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44 |
5367 | 399 | 33 | 30 | 44 | 3 | 30 | Plants wrapped around Sundancers' eagle bone whistles for prevention of thirst. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44 |