fibrous bark of young basswood trees furnishes all Ojibwe with ready
cordage and string in the woods, but it is also prepared by the women
for future use. They strip the bark and peel the outer edge from the
inner fiber with their teeth. The rolls are then kept in coils or
are boiled and kept as coils until needed, being soaked again when
used, to make them pliable. While they have countless uses for this
cordage perhaps the most important is in tying the poles together for
the framework of the wigwam or medicine lodge, as shown in plate 46,
figure 2. When these crossings of poles are lashed together with wet
bark fiber, it is easy to get a tight knot which shrinks when dry and
makes an even tighter joint. The bark of an elm or a balsam, cut into
broad strips is then sewed into place on the framework with basswood
string. In olden times, an oak wood awl was used to punch holes in the
bark, but at Leech Lake when they made the writer’s wigwam, as shown in
plate 58, figure 2, they used an old file end for an awl. The writer
lived in this new wigwam all the time he was among the Pillager Ojibwe
and scarcely a night passed without a group of them visiting him and
sitting around the campfire, telling old time stories.
TYPHACEAE (CAT-TAIL FAMILY)
=Cat-tail= (_Typha latifolia_ L.), “abûkweˈskwe” [wigwam cover; that
is, the plant leaves]. The Flambeau Ojibwe women use the cat-tail
leaves to make wind and rain-proof mats to be placed on the sides of
the medicine lodge or any temporary wigwam or sweat lodge. They sew
with a bone needle and nettle or basswood fiber with a hidden stitch,
and bind the edges securely with their sewing cord. These mats are made
quite large to cover the wigwams, and are rolled and carried around
with them. They are not quite rain-proof as a roofing material, so
birchbark rolls are used for that purpose. The fuzz or seed of the
cat-tail is called “bebamasûˈn” [it flies around], and is used to make
mattresses and sleeping bags. They say the fuzz will blind one if it
gets into his eyes. They gather the heads and boil them first, which
causes all the bugs to come out of them. Then they dry them and strip
the fuzz, to make a mattress, which they claim is as soft as feathers,
but very prone to mat together, so that it must be shaken often and
thoroughly. They also make a quilt of it, and from the quilt a sleeping
bag. This is declared to be soft and warm in the coldest weather.
URTICACEAE (NETTLE FAMILY)
=Wood Nettle= (_Laportea canadensis_ [L.] Gaud.), “masanaˈtîg” [woods
fiber]. The Pillager Ojibwe say that their old people used the rind of
this nettle as a sewing fiber.
=Slippery Elm= (_Ulmus fulva_ Michx.), “aniˈb” [its name]. The Pillager
Ojibwe strip this bark to use as a wigwam cover, for the sides of the
wigwam.
=Lyall’s Nettle= (_Urtica lyalli_ Wats.), “masan” [woods]. In
aboriginal times, the Flambeau Ojibwe used the bark or rind of this
nettle to give them a fine, stout sewing fiber.
OJIBWE VEGETAL DYES
Some of the old people among all Ojibwe still use vegetable and native
dye stuffs, especially upon a mat or piece of material that they
expect to keep for their own use. For the tourist trade, they will use
“Diamond” dyes or any sort they can get as they are not especially
interested in how well the color lasts in that case. John Whitefeather,
Flambeau Ojibwe, asked the writer to find a good dye for them, as he
had been unable to buy any since 1914. Several lots were sent to him,
but none was found that had the penetration and permanence of the
German dyes that he had before the war. He had to resort to native
dye stuffs to get those qualities, but, of course, could not get the
same range of colors in native dye stuffs. That was the main reason he
sought more of the white man’s dyes.
They boil the material they wish to color in the mixture of plant parts
and some earth to set the color. For this they use various clays, the
red or black sand that bubbles up in a spring, or stone dust, perhaps
with a few, rusty, iron nails thrown in the kettle for good measure.
Sometimes the bark of Black Oak (_Quercus velutina_ Lam.) was used to
set the color.
OJIBWE DYE PLANTS
ANACARDIACEAE (SUMAC FAMILY)
=Smooth Sumac= (_Rhus glabra_ L.), “bakwaˈnak” [binding tree]. The
Flambeau Ojibwe use the inner bark and the central pith of the stem of
the Smooth Sumac, mixed with Bloodroot to obtain an orange color. The
material is boiled in the mixture.
=Staghorn Sumac= (_Rhus typhina_ L.), “bakwanaˈtîg”. The Pillager
Ojibwe do not have the Smooth Sumac, but use the Staghorn Sumac in the
same way as the Flambeau Ojibwe use the other. The writer was unable to
discover how they set the color unless it was with some stone dust that
accumulated in the base of the kettle.
BALSAMINACEAE (TOUCH-ME-NOT FAMILY)
=Spotted Touch-me-not= (_Impatiens biflora_ Walt.), “oˈsawaskodjiˈbîk”
[yellow root]. The whole plant is used by the Pillager Ojibwe to make a
yellow dye and the material is boiled in the mixture with a few rusty
nails.
BETULACEAE (BIRCH FAMILY)
=Speckled Alder= (_Alnus incana_ [L.] Moench.), “wadoˈb” [its name].
The Flambeau Ojibwe use the inner bark for dyeing a light yellow, or
with other ingredients to get a red, red brown or black. In occasional
cases where sweet grass is dyed reddish yellow, the woman chews the
inner bark and draws a wisp of sweet grass through her mouth weaving it
in for color.
=Paper Birch= (_Betula alba_ L. var. _papyrifera_ [Marsh.] Spach),
“wîgwas” [birch]. The innermost bark of the White Birch is boiled to
extract a reddish dye by the Flambeau Ojibwe.
=Hazelnut= (_Corylus americana_ Walt.), “mûkwoˈbagaˈnak”. The Flambeau
Ojibwe make use of the seed hulls of the Hazelnut in setting the black
color of butternut dye. They are boiled together and the tannic acid of
the hull sets the color.
FAGACEAE (BEECH FAMILY)
=Bur Oak= (_Quercus macrocarpa_ Michx.), “mêtîˈgomîc”. The Flambeau
Ojibwe use this bark in combination with other materials to set color.
=Black Oak= (_Quercus velutina_ Lam.), “mêtîˈgomic”. The Flambeau
Ojibwe use this bark for a reddish yellow dye and it sets its own color.
JUGLANDACEAE (WALNUT FAMILY)
=Butternut= (_Juglans cinerea_ L.), “bagaˈnag”. The Flambeau and
Pillager Ojibwe find this one of their best brown dyes, because they
can get it from the tree at any time of the year. It is usually used in
other combinations for brown and black colors.
MYRICACEAE (BAYBERRY FAMILY)
=Sweet Gale= (_Myrica gale_ L.), “waˈsawasniˈmîke” [yellow catkins]. In
the fall of the year, the tips of the branches grow into an abortive
scale or gall-like structure that is plucked and boiled to yield a
brown dye stuff. The Flambeau Ojibwe seem to be the only Ojibwe that
know this.
PAPAVERACEAE (POPPY FAMILY)
=Bloodroot= (_Sanguinaria canadensis_ L.), “meskwaˈdjibîkûk” [red
root]. The Ojibwe use this root in four or five combinations in dyeing
various materials. It is not necessary to mix it with other materials
to set the color and alone it gives a dark yellow or orange color. They
use it to paint the face, also, making different clan marks with it.
Either the fresh root or dried root may be used.
PINACEAE (PINE FAMILY)
=Hemlock= (_Tsuga canadensis_ [L.] Carr.), “gagagiˈwîc”. The Flambeau
Ojibwe use the bark together with a little rock dust to set the color,
to dye materials a dark red brown.
RANUNCULACEAE (CROWFOOT FAMILY)
=Goldthread= (_Coptis trifolia_ [L.] Salisb.), “weˈsawadjiˈbîkweˈak”
[yellow root?], shown in plate 75, fig. 1. The Flambeau Ojibwe add the
golden-colored roots to other plant dyes to emphasize the yellow color.
=Bristly Crowfoot= (_Ranunculus pennsylvanicus_ L. f.), “manweˈgons”.
The entire plant is boiled by the Flambeau Ojibwe to yield a red
coloring dye. Bur Oak is added to set the color.
ROSACEAE (ROSE FAMILY)
=Wild Plum= (_Prunus nigra_ Ait.), “bûgesanaˈtîg”. The Flambeau Ojibwe
use the inner bark as an astringent color fixative in dyeing with other
plant dyes.
MISCELLANEOUS USES OF PLANTS
John Whitefeather, of the Couderay Ojibwe, in explaining the four
degrees of the medicine lodge, told the writer about the many uses of
charms or bewitching plants that the initiate learned in the fourth
degree. The Mîde who perfected himself in the fourth degree was called
a juggler or “Jessakîd”. He is supposed to have supernatural powers
of magic, and can read the thoughts of others, as well as call forth
the ghosts or spirits of the other world. He can give Indians charms or
lures which will aid them to do almost anything they have in mind, and
he is most feared and respected among the Ojibwe.
These charms are supposed to work without physical contact and are thus
different from medicines. They are addressed and prayed over, often
with ceremonial tobacco offered to the four points of the compass, to
heaven and the earth. They are usually referred to as medicine, and are
carried in little buckskin packages about the person of the owner. Much
of the contents of the war bundle, hunting bundle or medicine bundle,
is composed of such charms. They guarantee a safe journey, the winning
of a lacrosse or bowl and dice game, and the ability to find persons
lost in the woods or lost articles. They can bewitch a man’s wife, win
the love of the opposite sex, work evil, and attract game to be shot,
or small animals to one’s traps. There is no doubt that medicines were
often applied with as much faith in their power to charm as belief in
the medicinal value of the medicine root for that specific disease. The
connection between actual and superstitious remedies was oftentimes
close.
Although a juggler or witch doctor had the power to cast these spells
or charms, he was also supposed to have the power to dispel them and
cure them. John Whitefeather called attention to the frequent wry mouth
or twisted side of an Indian’s face, and said that it had been caused
by some witch doctor, but that it could be corrected by the victim, if
he would pay the medicine man more to heal it than the one had paid for
bringing on the affliction in the first instance. Many of their people
think this unjust and the medicine man who does it may have to leave
the village and flee for his life. This actually happened in the case
of Anawabi and the boy who died of pneumonia, the parents claiming that
Anawabi took his breath away. Of course, Anawabi was not within miles
of the boy and assured the writer that he had nothing at all to do with
that case, nor had even thought about it, but he made a hurried trip to
Oklahoma and remained a couple of years until the anger of the parents
had lessened.
Some plants had been used in various tanning processes a very long time
ago by the Ojibwe, but none know anything about it now, so far as the
writer could discover.
APOCYNACEAE (DOGBANE FAMILY)
=Spreading Dogbane= (_Apocynum androsaemifolium_ L.),
“magoˈsiñeˈcnakwûk” [needle like].[147] The Pillager Ojibwe say that
this is one of the roots the use of which is taught in the fourth
degree of the medicine lodge, and that it is not only eaten during the
medicine lodge ceremony, but is also chewed to keep the other witch
doctors from affecting one with an evil charm.
ARACEAE (ARUM FAMILY)
=Sweet Flag= (_Acorus calamus_ L.), “naˈbûgûck” [something flat]. The
root tea of this is used by Big George, Flambeau Ojibwe, on his gill
net to bring him a fine catch of white fish. The net still smelled of
the Calamus root after being in the water more than twelve hours, and
he caught 121 white fish in one pull of the net in Flambeau Lake. It is
combined with the root of Sarsaparilla.
ARALIACEAE (GINSENG FAMILY)
=Wild Sarsaparilla= (_Aralia nudicaulis_ L.), “bebamabiˈk” [root runs
far through the ground]. This root is mixed with Sweet Flag root to
make a tea to soak a gill net before setting it to catch fish during
the night. Big George Skye, at Lac du Flambeau, was quite successful in
catching them.
ASCLEPIADACEAE (MILKWEED FAMILY)
=Common Milkweed= (_Asclepias syriaca_ L.), “înîniˈwûnj” [Indian
plant].[148] The Pillager Ojibwe use the milk of the Common Milkweed
along with the milk of Canada Hawkweed to put on a deer call, thinking
that it will better imitate the call of a fawn that is hungry or in
distress.
COMPOSITAE (COMPOSITE FAMILY)
=Blue Wood Aster= (_Aster cordifolius_ L.), “naskosiˈîcûs”. A number of
the composites as well as plants from other families are used in the
Ojibwe hunting charms. The deer carries its scent or spoor in between
its toes, and wherever the foot is impressed into the ground, other
animals can detect its presence. It is thus dogs track them. It is a
peculiar scent and the Ojibwe tries successfully to counterfeit it with
roots and herbs. The root of this aster is but one of nineteen that
can be used to make a smoke or incense when smoked in a pipe, which
attracts the deer near enough to shoot it with a bow and arrow. They
say that the white man drives the deer away when he smokes cigarettes
or cigars, but the Indians bring them closer.
=Large-leaved Aster= (_Aster macrophyllus_ L.), “naskosiˈîcûs”. This is
one of the Flambeau Ojibwe hunting charms. It is smoked to attract deer.
=Horse-weed= (_Erigeron canadensis_ L.), “wabîˈgwûn” [white flower].
This is one of the Flambeau Ojibwe hunting charms. The disk florets are
smoked.
=Philadelphia Fleabane= (_Erigeron philadelphicus_ L.), “mîcaoˈgacan”
[odor of split hoof of female deer]. The Pillager Ojibwe use the disk
florets of this plant to smoke to attract the buck deer. They say that
cows and deer eat the blossoms.
=Canada Hawkweed= (_Hieracium canadense_ Michx.) Under the name
“wabîˈgwûn” [white flower], some of the Flambeau Ojibwe use the flowers
to make a hunting lure, and mix it with their other hunting charms.
Others call it “mêmîskûˈnakûk” and say that they cut off the roots and
nibble at them when hunting. The roots are milky like the stem and the
hunter wanting a doe will pretend he is a fawn trying to suckle and
thus attract a doe close enough to shoot with bow and arrow.
=Tall Blue Lettuce= (_Lactuca spicata_ [Lam.] Hitchc.), “dodocaˈbo”
[milk]. The Flambeau Ojibwe use this plant in the same manner as they
do the Canada Hawkweed to attract a doe to them for a close shot.
=Fragrant Golden-rod= (_Solidago graminifolia_ [L.] Salisb.),
“waˈsawaskwûneˈk” [yellow light]. The Flambeau Ojibwe use the flowers
of this golden-rod to add to their hunting medicine, which is smoked to
simulate the odor of a deer’s hoof.
=Tansy= (_Tanacetum vulgare_ L.), “mûckîkiˈwît” [medicine plant]. The
yellow flowers are used by the Flambeau Ojibwe as an addition to their
odorous hunting mixture which they smoke to attract deer.
CORNACEAE (DOGWOOD FAMILY)
=Alternate-leaved Dogwood= (_Cornus alternifolia_ L. f.), “mosoˈmîc”
[moose tree]. The root is boiled by the Flambeau Ojibwe to wash a
muskrat trap and make it lure the muskrat.
ERICACEAE (HEATH FAMILY)
=Shin Leaf= (_Pyrola americana_ Sweet.), “bîneˈbûg” [partridge leaf].
The Flambeau Ojibwe hunter makes a tea from dried leaves of this plant
and drinks it as a good luck potion in the morning before he starts to
hunt.
IRIDACEAE (IRIS FAMILY)
=Blue Flag= (_Iris versicolor_ L.) “wikê”.[149] Both Flambeau and
Pillager Ojibwe use this as a charm against snakes and claim that
Indians all over the country use it the same way. When the Ojibwe
go out blueberrying all day, every one carries a piece of it in his
clothes and will handle it every little while to perpetuate the scent.
They believe that snakes will shun them while so protected. They say
that the Arizona Indians use it when they hold their snake dances and
are never struck as long as their clothes are fumigated with it. They
also chew it to get the odor into their mouths, preparatory to taking
rattlesnakes into their teeth. The rattlesnake never offers to bite
them so long as the scent of the Blue Flag persists.
LABIATAE (MINT FAMILY)
=Heal-all= (_Prunella vulgaris_ L.), “basiˈbûgûk”. The Flambeau Ojibwe
use the root of this plant to make a tea to drink before going hunting.
It is supposed to sharpen their powers of observation.
LILIACEAE (LILY FAMILY)
=Northern Clintonia= (_Clintonia borealis_ [Ait.] Raf.), “adotaˈgans”
[little bell].[150] The Pillager Ojibwe claim that dogs chew the roots
of this plant to poison their teeth, and if they then bite an animal it
will die. A man may protect himself from such a bite by using the same
root as a poultice on the wound.
=Sessile-leaved Bellwort= (_Oakesia sessilifolia_ [L.] Wats.),
“neweîaˈkwisînk” [one sided]. The Flambeau Ojibwe use the root of this
plant as a part of their mîcaoˈgacan hunting medicine to bring a buck
deer near the hunter.
ORCHIDACEAE (ORCHIS FAMILY)
=Rein Orchis= (_Habenaria bracteata_ [Willd.] R. Br.), “gokoˈcgûnda
mîneskweˈmîn” [pig does, red root]. This plant is a sort of love charm
among the Pillager Ojibwe often put to bad use.
=Slender Ladies’ Tresses= (_Spiranthes gracilis_ [Bigel.] Beck),
“bîneˈbûg” [partridge leaf]. The Flambeau Ojibwe use the root as an
ingredient of their hunting charm to bring game to them.
PLANTAGINACEAE (PLANTAIN FAMILY)
=Common Plantain= (_Plantago major_ L.), “cecaˈgûski bûgeˈsînk” [leaves
grow up and also lie flat on the ground].[151] The highly colored base
and root of this plant appeal to the Flambeau Ojibwe who always carry
some of the ground root in their pockets to ward off snakes.
POLYGONACEAE (BUCKWHEAT FAMILY)
=Swamp Persicaria= (_Polygonum muhlenbergii_ [Meisn.] Wats.)
“agoñgosiˈmînûn”. The Flambeau Ojibwe dry the flower of this plant and
then include it in their hunting medicine, which is smoked to attract
deer to the hunter.
=Curled Dock= (_Rumex crispus_ L.), “ciobûg”. The dried seeds of this
dock are smoked when dried by the Flambeau Ojibwe, as a favorable lure
to game when mixed with kinnikinnik.
PRIMULACEAE (PRIMROSE FAMILY)
=Starflower= (_Trientalis americana_ [Pers.] Pursh.), “nawoˈbûgûk”
[four-leaved clover]. The root of this is mixed with many others to
make the smoking scent that attracts the deer to the hunter, according
to the Flambeau Ojibwe.
RANUNCULACEAE (CROWFOOT FAMILY)
=Bristly Crowfoot= (_Ranunculus pennsylvanicus_ L. f.), “manweˈ gons”.
The Flambeau Ojibwe smoke the seeds of this in their hunting medicine
to lure the buck deer near enough for a shot with bow and arrow.
ROSACEAE (ROSE FAMILY)
=Hawthorn= (_Crataegus_ Sp.), “mînesagaˈwûnj”, shown in plate 77, fig.
2. The bark of the Hawthorn was used by the Flambeau Ojibwe in making
up their deer scent for smoking to attract deer while hunting.
SCROPHULARIACEAE (FIGWORT FAMILY)
=Wood Betony= (_Pedicularis canadensis_ L.), “mandaˈmînîodjiˈbîkêns”
[little corn root]. This is a sort of love charm according to John
Peper, Pillager Ojibwe, who said that the root was chopped up and put
into some dish of food that was cooking, without the knowledge of the
people who were going to eat it, and if they had been quarrelsome, then
they became lovers again. However, he said it was too often put to bad
uses.
TYPHACEAE (CAT-TAIL FAMILY)
=Cat-tail= (_Typha latifolia_ L.) “bebaˈmasûn” [it flies around]. The
Flambeau Ojibwe used to throw the fuzz of the fruit into the eyes of
their enemies, the Sioux, claiming that it blinded them.
UMBELLIFERAE (PARSLEY FAMILY)
=Musquash Root= (_Cicuta maculata_ L.), “abagwasîˈgans”. The root of
this is used in making a hunting medicine to be smoked to attract the
buck deer near enough to shoot with bow and arrow.
=Cow Parsnip= (_Heracleum lanatum_ Michx.) “pipigweˈwanûck” [flute
reed]. According to the Flambeau Ojibwe, there is a bad spirit
“sokênau”, who is always present trying to steal away one’s luck in
hunting game. He must be driven away from the camp of the hunter
by smudging a fire with the roots of the Cow Parsnip. This gets
into Sokênau’s eyes and he cannot see the hunter leave the camp, so
naturally does not follow and bother him. Other Flambeau Ojibwe call
it “acaweˈskûk” but use it in the same way. The Pillager Ojibwe have
the same name for the plant, but put the seed of the plant on a fire to
drive away Sokênau. They boil the root to sprinkle their fishing nets
and lure fish.
=Water Parsnip= (_Sium cicutaefolium_ Schrank.), “waneˈmîgons”. The
seed of this is smoked over a fire by the Flambeau Ojibwe to drive away
and blind Sokênau, the evil spirit that steals away one’s hunting luck.
=Yellow Pimpernel= (_Taenidia integerrima_ [L.] Drude), “manweˈgons” or
“manweˈkos”. The Flambeau Ojibwe declare that the seeds of this plant
are very good for smoking in a pipe when one goes hunting for they will
bring him luck.
CONCLUSION
The Ojibwe will always be interesting, because they prefer to live in
the backwoods, and because they cling so closely to their traditions. A
further reason is that they are more numerous than any other Wisconsin
tribe. They are good friends of the white people and find it hard to
keep to a strictly commercial basis, when hired as guides for fishing
and hunting. Many Milwaukee sportsmen have much appreciated friends
among the Ojibwe, who have ever been strict and upright in their
dealings with them.
There remains a considerable amount of folk lore or ethnology to be
studied and recorded, and since it is easy to find well educated men
and women among them, who still recall the traditions and stories of
their early life, it should prove a fertile field of investigation for
some student. The writer is satisfied that he has only touched the
surface in their ethnobotanical uses, knowing that three or four months
are really too short a time to get this lore from them. But he wishes
to close by saying that the Ojibwe are one of the most interesting
people he has ever met.
FOOTNOTES:
[85] Walter J. Hoffman. “The Midewiwin or ‘Grand Medicine Society’ of
the Ojibwa.” In the 7th Annual Report of Bur. of Ethnol. 1891, pp.
143-299.
[86] Miss Frances Densmore. “Use of Plants by the Chippewa Indians.” In
44th Ann. Rept. Bur. Am. Ethnol., 1928, pp. 275-397.
[87] Field work is completed upon the ethnobotany of the Forest
Pottawatomi, Winnebago and Oneida Indians, and bulletins will appear
upon their ethnobotany at a future date. All will follow the same
general plan.
[88] OJIBWE SYLLABARY
ba be bi bo
ka ke ki ko
sa se si so
wa we wi we
sha she shi sho
ya ye yi yo
na ne ni no
a e i o
ma me mi mo
da de di do
ta te ti to
ga ge gi go
tta tte tti tto
The letters all have the English value except tta and ga, which are
pronounced cha and kwa. A, e, i, and o when pronounced alone become ha,
he, hi, ho. Extra characters are Ji, pronounced zhi, and di, pronounced
dzhi.
[89] “The Indian tribes of the Upper Mississippi Valley and region of
the Great Lakes” By Nicolas Perrot, translated by E. H. Blair, 1911,
Vol. 1, p. 109.
[90] “The last Indian uprising in the U.S.” Louis H. Roddis, Minn.
Hist. Bull. Vol. 3, No. 5, pp. 273-290.
[91] “Sketches of a tour of the Lakes, of the character and customs of
the Chippeway Indians, and of the incidents connected with the treaty
of Fond du Lac,” Thos. L. McKenney, (Balto. 1827).
[92] Present Series, Vol. IV, pl. 31, fig. 3
[93] Present Series, Vol. IV, pl. 31, fig. 4
[94] Present Series, Vol. IV, pl. 35, fig. 4.
[95] Present Series, Vol. IV, pl. 15, fig. 4
[96] Present series, Vol. IV, pl. 45, fig. 1.
[97] Present series, Vol. IV, pl. 26, fig. 2.
[98] Present series, Vol. IV, pl. 28, fig. 2.
[99] Present series, Vol. IV, pl. 16, fig. 3.
[100] Present series, Vol. IV, pl. 17, fig. 1.
[101] Present series, Vol. IV, pl. 17, fig. 2.
[102] Present series, Vol. IV, pl. 16, fig. 1.
[103] Present series, Vol. IV, pl. 31, fig. 1.
[104] Present series, Vol. IV, pl. 18, fig. 1.
[105] Present series, Vol. IV, pl. 11, fig. 1.
[106] Present series, Vol. IV, pl. 20, fig. 1.
[107] Present series, Vol. IV, pl. 19, fig. 2.
[108] Present series, Vol. IV, pl. 33, fig. 1.
[109] Present series, Vol. IV, pl. 40, fig. 2.
[110] Present series, Vol. IV, pl. 20, fig. 3.
[111] Present series, Vol. IV, pl. 19, fig. 3.
[112] Present series, Vol. IV, pl. 19, fig. 4.
[113] Present series, Vol. IV, pl. 14, fig. 3.
[114] Present series, Vol. IV, pl. 13, fig. 1.
[115] Present series, Vol. IV, pl. 32, fig. 3.
[116] Present series, Vol. IV, pl. 14, fig. 2.
[117] Present series, Vol. IV, pl. 8, fig. 3.
[118] Present series, Vol. IV, pl. 31, fig. 2.
[119] Present series, Vol. IV, pl. 30, fig. 2.
[120] Present series, Vol. IV, pl. 33, fig. 2.
[121] Present series, Vol. IV, pl. 23, fig. 3.
[122] Present series, Vol. IV, pl. 8, fig. 1.
[123] Present series, Vol. IV, pl. 37, fig. 3.
[124] Present series, Vol. IV, pl. 25, fig. 4.
[125] Present series, Vol. IV, pl. 23, fig. 2.
[126] Present series, Vol. IV, pl. 24, fig. 1, and pl. 37, fig. 1.
[127] Present series, Vol. IV, pl. 7, fig. 1.
[128] Indian Notes and Monographs, Museum of the American Indian, Heye
Foundation, Misc. Publ. 20, pp. 164-165, 1921.
[129] Present series, Vol. IV, plate 31, fig. 3.
[130] Lyons, A. N.—Plant Names, Scientific and Popular, 1907, Detroit,
p. 408, Art. 1906.
[131] Present series, Vol. IV, pl. 9, fig. 4.
[132] Present series. Vol. IV, pl. 45, fig. 1.
[133] Present series. Vol. IV, pl. 26, fig. 2.
[134] Present series, Vol. IV, pl. 16, fig. 3.
[135] Present series, Vol. IV, pl. 17, fig. 1.
[136] Present series, Vol. IV, pl. 34, fig. 3.