by a severe cold. When thus employed the plant belongs only to the Ant fraternity.

Aster hesperius A. Gray. Aster. CARDUACEE. Thistle family. Kwi'minně lo'kiana, 'gray root' (kwi'minně, root; lo'krana, gray).

This name is applied when the entire plant is used. The term ha'mopiwe, leaf balls', referring to the inflorescence and the rays of the aster (ha <ha'li, leaf; mo'piawe, balls), is applied to the plant when the blossoms only are used.

The entire plant is ground between stones in the fraternity chamber of the Shu'maakwe,' at noon during the elaborate ceremony of the preparation of the fraternity medicine in August, by the A'wantsi'ta ('great mother' of the fraternity), to the accompaniment of the pottery drum, rattle, and song. This medicine is in the exclusive possession of the a'kwamosi (director of medicine), and is used only on the faces of the personators of the Shu'maikoli, patron gods of this fraternity.

The dry powdered medicine is applied to such parts of the face as have been chafed by the mask, and soon brings relief. When the plant is employed for this purpose it belongs only to the Shu'maakwe.

This plant is used also by the Priesthood of the Bow for the treatment of bullet or arrow wounds. A tea is made by boiling the entire plant. If practicable, the missile is removed by squeezing. The wound is washed out with a bit of twisted cloth dipped into the warm tea. When possible the cloth is passed through the cavity of the wound; a slender twig wrapped with raw cotton is then dipped into the tea and the wound is again washed until thoroughly cleansed. Piñon gum, softened by chewing, is made into a pencil, rolled in the powdered root, and inserted into the wound. After withdrawing the gum pencil a quantity of the root powder is sprinkled into the wound; then a pinch of finely ground piñon moistened with spittle is put on the wound, and bandaged in place. This treatment is repeated in the morning and at sunset. Previous to the dressing of the wound each time, if the missile has not been removed the medicineman endeavors to extract it by pressure. The younger-brother Bow Priest informed the writer that usually not more than two days were required for the extraction of the bullet or arrow by means of this process; but should it not be removed in this way, resort was had to the knife.

For bleeding at the nose the blossoms of this plant are crushed and sprinkled on live coals, and the smoke is inhaled. The remedy is said to be a specific for this ailment. When used for this purpose it belongs to all the people.

1 See 23d Ann. Rep. Bur. Amer. Ethn., p. 543.

Atriplex canescens (Pursh) James. Salt-bush. CHENOPODIACEÆ.
Goosefoot family.

Ke'mawe, 'salt weed' (ke, weed; ma'we, salt).

The dried root and blossoms are ground separately and the two powders combined. Moistened with saliva, this mixture is employed externally to cure ant bites. When the powder is not at hand the fresh blossoms, bruised, are applied.

Bahia woodhousei Gray. CARDUACEE. Thistle family.

Ha'pali, 'biting leaf' (ha <ha'li, leaf; pa'li, biting, like pepper). The entire plant is steeped in water and the tea drunk while hot for sick stomach; copious vomiting ensues.

This medicine belonged only to the Shu'maakwe fraternity until given by the Shu'maakwe1 to the Great Fire fraternity.

Berula erecta (Huds.) Coville. Water Parsnip. APIACEÆ.
Carrot family.

Pi'tkiaia, 'spring plant'. This plant is found around the springs. The leaves and blossoms of the plant constitute an ingredient of the medicinal pats of the Shu'maakwe fraternity.2

Campanula parryi A. Gray. Bluebell. CAMPANULACEÆ. Bellflower family.

U'tea l'anna, 'blue flower' (u'tea, flower; ti'anna, blue).

The blossoms are chewed and the saliva is applied to the skin to render it depilous. According to the statements of the Zuñi this medicine removes only young hair. It belongs to the people in common. For reducing bruises the chewed root is applied with bandages. When employed for this purpose the remedy belongs only to the fraternities.

Carduus ochrocentrus (A. Gray) Greene. Thistle. CARDUACEÆ.
Thistle family.

Ko'wakätsi, a name supposed to have been given this plant by
Ko'mokätsi, mother of the anthropic gods, after her own
name, which signifies 'old dance woman.' 3

The entire plant is placed over night in a vessel of cold water. The water is drunk morning, noon, and at sunset as a cure for syphilis (su'towe). Immediately after taking each dose the patient, if a man, runs rapidly to promote perspiration and to accelerate action

1 Since her work on the Zuñi Indians was published (23d Ann. Rep. Bur. Amer. Ethn.) the writer has learned the full meaning of Shu'maakwe (shu'ma<shu'minně, spiral shell; kwe, people of a fraternity). This fraternity was named by the Shu'maikoli, certain anthropic gods; but the gods had no shells to give to the fraternity. When the Great Fire fraternity learned that the Shu'maakwe did not possess the spiral shells for which the latter were named, the directors of the Fire fraternity shared with them the shells which they had brought from the undermost world.

* See 23d Ann. Rep. Bur. Amer. Ethn., p. 545.

3 Ibid., p. 33.

Syphilis is quite common among the Zuñi, having increased greatly since these people came into closer contact with the white race. When the writer first visited Zuñi, in 1879, it was rare to find a girl who was not virtuous, and the finger of scorn was always pointed at one who had departed from the path of rectitude; but at the present time immorality is common and syphilis is spreading in the tribe.

of the kidneys. On returning to the house he is wrapped in blankets. If the patient be a woman she does not run, but sits bundled in heavy blankets. The medicine often induces vomiting. It belongs to all the people.

Chenopodium cornutum Benth. & Hook. CHENOPODIACEÆ.
Goosefoot family.

Ha'techi, 'strong odor leaf' (ha <ha'li, leaf; te'chi, strong odor). The plant is steeped in water and the vapor is inhaled to relieve headache. This remedy belongs to all the fraternities.

Crassina grandiflora (Nutt.) Kuntze. Zinnia.

Thistle family.

CARDUACEÆ.

Tu'na ikiapokia, 'put into eyes' (tu'na, eyes; i'kiapokňa, to put into).

The entire plant is reduced to powder between stones; this is sprinkled over hot stones, beside which sits a fever patient, who inhales the fumes. This treatment is accompanied with a sweatbath, both the patient and the stones with the medicine being covered with heavy blankets. The powder is also ejected from the mouth upon a bruise, which is then bound with a cloth. The blossoms are crushed in cold water to make an eye-wash.

The plant belongs to all the fraternities.

Croton texensis (Klotzsch) Muell. Arg. Croton. EUPHORBIACEÆ.
Spurge family.

Ha'suski, 'coyote leaf' (ha <ha'li, leaf; su'ski coyote). So
named from the odor of the plant.

A tea made by boiling the entire plant is drunk as a remedy for sick stomach. This tea is used also as a purgative, and to stimulate action of the kidneys.

The plant belongs to all the fraternities.

Cryptanthe crassisepala (Torr. & Gray) Greene. BORAGINA-
CEE. Borage family.

Ha'uheya'we, 'leaf-down come out' (ha <ha'li, leaf; u'he, down
[reference to coma]; ya'we, come out).

The entire plant is ground and a handful of the powder is well stirred in a small bowl of hot water. To relieve extreme fatigue, the infusion is applied with raw cotton, or with the hand, to the feet and legs. An application at night is said to insure relief. This plant belongs to all the fraternities.

Cucurbita pepo L. Squash. CUCURBITACEÆ. Gourd family. Mo'teyäła, egg-shaped inside seeds sit down' (mo<mo'li, round or egg-shaped; te'yä, inside; ła, sit down). The word for seed is not expressed, but it is fully understood. The name has reference to squash and melons always resting on the ground in the field and on the floor in the house, never standing.

Squash blossoms form one of the ingredients of the pats or cakes made by the Shu'maakwe.1

Squash seeds and blossoms are used externally by the Cactus fraternity to bring relief from the cactus needles after whipping with the plant.2

Datura meteloides DC. Jamestown Weed; called also Thorn

apple. SOLANACEA. Nightshade family.

A'neglakya, name of a mythic boy; see legend below. The sister of the boy was named A'neglakyatsi'tsa (A'neglakya, personal name; tsi'tsa, postfix denoting feminine gender).

The following legend is related of this plant:

In the olden time a boy and a girl, brother and sister (the boy's name was A'neglakya and the girl's name A'neglakyatsi'tsa), lived in the interior of the earth, but they often came to the outer world and walked about a great deal, observing closely everything they saw and heard, and repeating all to their mother. This constant talking did not please the Divine Ones (twin sons of the Sun Father). On meeting the boy and the girl the Divine Ones asked, "How are you?" and the brother and sister answered, "We are happy." (Sometimes A'neglakya and Aʼneglakyatsi'tsa appeared on the earth as old people.) They told the Divine Ones how they could make one sleep and see ghosts, and how they could make one walk about a little and see one who had committed theft. After this meeting the Divine Ones concluded that A'neglakya and A'neglakyatsi'tsa knew too much and that they should be banished for all time from this world; so the Divine Ones caused the brother and the sister to disappear into the earth forever. Flowers sprang up at the spot where the two descended-flowers exactly like those which they wore on each side of their heads when visiting the earth. The Divine Ones called the plant a'neglakya, after the boy's name. The original plant has many children scattered over the earth; some of the blossoms are tinged with yellow, some with blue, some with red, some are all white the colors belonging to the four cardinal points. (The medicine of the Datura is sometimes called u'teawe ko'hanna, 'flowers white.')

The medicine is the property of the rain priests and the directors of the Little Fire and Cimex fraternities. It is administered with great care and is given medicinally only by the directors of these fraternities. Each director must collect the medicine which he uses, and must prepare and deposit prayer-plumes to the sacred. plant in order that his treatment may be successful. The powdered root is given as a narcotic.*

1 Consult 23d Ann. Rep. Bur. Amer. Ethn., p. 543. See also p. 50 of the present memoir.

2 See 23d Ann. Rep. Bur. Amer. Ethn., p. 569.

This flower is represented in Zuñi and in other pueblos by interlacing colored yarns around the desiccated fruit of Martynia louisiana Mill. which is attached to a leather band passing around the head. On the forehead the band is covered by the bangs of the maiden wearing the flower. This headdress is worn by women in the dance. Students have described it as symbolizing the squash blossom, an error only too pleasing to the Zuñi, as the blossom of the Datura is most sacred to them.

4 The writer observed the late Nai'uchi, the most renowned medicine-man of his time among the Zuñi, give this medicine before operating on a woman's breast. As soon as the patient became unconscious he cut deep into the breast with an agate lance, and, inserting his finger, removed all the pus; an antiseptic was then sprinkled over the wound, which was bandaged with a soiled cloth. (The writer obtained samples of the antiseptic, but each time the quantity proved too small for chemical analysis.) When the woman regained consciousness she declared that she had had a peaceful sleep and beautiful dreams. There was no evidence of any ill effect from the use of the drug.

The root and flowers of Datura meteloides, ground together into meal, are applied to wounds of every description by the directors of the fraternities above mentioned. Wounds are said to heal rapidly under this treatment.

Datura stramonium acts very powerfully upon the cerebro-spinal system, causing a line of symptoms showing it to be a narcotic-irritant of high degree. The symptoms collated from many cases of poisoning by this drug are: Vertigo, with staggering gait, and finally unconsciousness; stupor and deep sleep, with stertorous breathing; mania, with loquaciousness or melancholia; hallucinations of terrifying aspect, the patient bites, strikes and screams, and throws the arms about, or picks and grasps at unattainable objects; congestive headaches, with dull beating and throbbing in the vertex. The pupils are dilated, and the patient suffers from photophobia, diplopia, and hemeralopia; the eyes are wide open, staring, and set, or are contorted, rolling, and squinting. The face becomes red, bloated, and hot, the mouth spasmodically closed, and the tongue dry and swollen; the patient suffers greatly from thirst, but the sight of water throws him into a spasm and causes great constriction of the throat, foaming at the mouth, and other symptoms similar to those of hydrophobia. There is often nausea, but seldom vomiting. The sexual functions are often excited, more especially in women, in whom it causes nymphomania. Spasms of the muscles of the chest are of frequent occurrence; inspiration is slow and expiration quick. Paralysis of the lower limbs and loss of speech, with twitchings and jerkings of the muscles often mark a case. Its action will be seen to be similar to that of Belladonna, yet differing in many respects.

A few of the many cases of poisoning by this plant will serve to show its mode of action:

Beverley states1 that some of the soldiers sent to Jamestown to quell the rebellion of Bacon gathered the young sprouts of Stramonium and ate them as a pottage, "the Effect of which was a very pleasant Comedy; for they turn'd natural Fools upon it for several Days: One would blow up a Feather in the Air; another wou'd dart Straws at it with much Fury; another, stark naked, was sitting up in a Corner, like a Monkey, grinning and making Mows at them; a Fourth would fondly kiss and paw his Companions, and snear in their Faces with a Countenance more antick than any in a Dutch Droll... A thousand such simple Tricks they play'd, and after Eleven Days, return'd to themselves again, not remembering anything that had pass'd."

J. R. Dodge states that "Datura meteloides grows abundantly on the Colorado River, in Arizona, and that the Mohave Indians gather the leaves and roots, bruise and mix them with water, and after being allowed to stand several hours, the liquid is drawn off. It is a highly narcotic drink, producing a stupefying effect, which is not very easy to remove." . . . The California Indians use a decoction of this species to stimulate young females in dancing. The Pah-Utes call the plant Main-oph-weep; they ferment in the sun a watery infusion of the bruised seeds and drink the liquor for the purpose of intoxication.3

Dr. Schlesier met a case in which the subject, a boy, æt. 4, mistook the fruit of stramonium for poppy heads, and ate a quantity of them. "Soon afterward his face was flushed, his eyes were glistening and in constant motion, the pupils much dilated, and the countenance was that of an intoxicated person. He sat up in bed quite unconscious, but continually babbling and occasionally starting up suddenly, his hands apparently directed at imaginary objects in the air. His pulse was very

1 History of Virginia, Book II, p. 24, London, 1705.

2 U. S. Agric. Rep. 1870, p. 423, Washington, 1871.

Dr. Ed. Palmer in Amer. Nat., 1878, p. 650.

* Canstatt, Jahrbuch, 1844, p. 297.