During the period of time in which the candidate is instructed in the
foregoing traditions, myths, and songs the subject of Midē´ plants is
also discussed. The information pertaining to the identification and
preparation of the various vegetable substances is not imparted in
regular order, only one plant or preparation, or perhaps two, being
enlarged upon at a specified consultation. It may be that the candidate
is taken into the woods where it is known that a specified plant or tree
may be found, when a smoke offering is made before the object is pulled
out of the soil, and a small pinch of tobacco put into the hole in the
ground from which it was taken. This is an offering to Noko´mis--the
earth, the grandmother of mankind--for the benefits which are derived
from her body where they were placed by Ki´tshi Man´idō.
In the following list are presented, as far as practicable, the
botanical and common names of these, there being a few instances in
which the plants were not to be had, as they were foreign to that
portion of Minnesota in which the investigations were made; a few of
them, also, were not identified by the preceptors, as they were out of
season.
It is interesting to note in this list the number of infusions and
decoctions which are, from a medical and scientific standpoint, specific
remedies for the complaints for which they are recommended. It is
probable that the long continued intercourse between the Ojibwa and the
Catholic Fathers, who were tolerably well versed in the ruder forms of
medication, had much to do with improving an older and purely aboriginal
form of practicing medical magic. In some of the remedies mentioned
below there may appear to be philosophic reasons for their
administration, but upon closer investigation it has been learned that
the cure is not attributed to a regulation or restoration of functional
derangement, but to the removal or even expulsion of malevolent
beings--commonly designated as bad Man´idōs--supposed to have taken
possession of that part of the body in which such derangement appears
most conspicuous. Further reference to the mythic properties of some of
the plants employed will be made at the proper time.
Although the word Mashki kiwa´buⁿ--medicine broth--signifies liquid
medical preparations, the term is usually employed in a general sense to
pertain to the entire materia medica; and in addition to the alleged
medicinal virtues extolled by the preceptors, certain parts of the trees
and plants enumerated are eaten on account of some mythic reason, or
employed in the construction or manufacture of habitations, utensils,
and weapons, because of some supposed supernatural origin or property,
an explanation of which they have forgotten.
_Pinus strobus_, L. White Pine. Zhingwâk´.
1. The leaves are crushed and applied to relieve headache; also
boiled; after which they are put into a small hole in the ground
and hot stones placed therein to cause a vapor to ascend, which
is inhaled to cure backache.
The fumes of the leaves heated upon a stone or a hot iron pan are
inhaled to cure headache.
2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is
obtained by cutting a circular band of bark from the trunk, upon
which it is then scraped and boiled down to proper consistence.
The boiling was formerly done in clay vessels.
_Pinus resinosa_, Ait. Red Pine; usually, though erroneously, termed
Norway Pine. Pŏkgwĕ´nagē´mŏk.
Used as the preceding.
_Abies balsamea_, Marshall. Balsam Fir. Ini´nandŏk.
1. The bark is scraped from the trunk and a decoction thereof is
used to induce diaphoresis.
2. The gum, which is obtained from the vesicles upon the bark, and
also by skimming it from the surface of the water in which the
crushed bark is boiled, is carried in small vessels and taken
internally as a remedy for gonorrhoea and for soreness of the
chest resulting from colds.