At the anniversary meeting of the Seneca County Medical Society held at Waterloo, July 23, 1885, a resolution was introduced by Dr. S. R. Welles, and adopted by the Society, that a committee be appointed which should prepare biographical sketches of members of the Society from its earliest history to the present time. As a result, this manuscript was published which includes 75 biographies of the early pioneers of the Seneca County Medical Society.
The Choctaws had several classes of dignitaries among them who were held in the highest reverence: The Medicine Man or Prophet, the Rain Maker, the Doctor a veritable chip of Esculapius. Well indeed did each fill his allotted position in life, and faithfully discharge the mystic duties appertaining thereunto, both in their own opinion as
The son of Shubael and Phoebe Converse was born at Randolph, Vt., September 7, 1805. He studied his profession with Doctor R. D. Mussey of Hanover, N. H., and at Dartmouth College, graduating at that institution in 1828. Soon after he settled in Strafford, where he resided in the practice of medicine until 1837, when
What has so far been said in regard to the treatment of disease deals only with what might properly be called shamanism. Besides the regular practice of curing disease, which is in the hands of especially qualified persons, there are various methods employed by individuals for themselves when attacked by sickness or threatened with it.
The results obtained from a careful study of this list may be summarized as follows: Of the twenty plants described as used by the Cherokees, seven (Nos. 2, 4, 5, 13, 15, 17, and 20) are not noticed in the Dispensatory even in the list of plants sometimes used although regarded as not official. It
The Inâli Manuscript In the course of further inquiries in regard to the whereabouts of other manuscripts of this kind we heard a great deal about Inâ´li, or “Black Fox,” who had died a few years before at an advanced age, and who was universally admitted to have been one of their most able men
Subsequently a few formulas were obtained from an old shaman named Tsiskwa or “Bird,” but they were so carelessly written as to be almost worthless, and the old man who wrote them, being then on his dying bed, was unable to give much help in the matter. However, as he was anxious to tell what
There are a number of ceremonies and regulations observed in connection with the gathering of the herbs, roots, and barks, which can not be given in detail within the limits of this paper. In searching for his medicinal plants the shaman goes provided with a number of white and red beads, and approaches the plant
Cherokee Formula for This Is To Frighten A Storm Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´, Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´-Yû! Listen! O now you are coming in rut. Ha! I am exceedingly afraid of you. But yet you are only tracking your wife. Her footprints can be seen there directed upward toward the heavens. I have
In many of the Cherokee formulas, especially those relating to love and to life-destroying, the shaman mentions the name and clan of his client, of the intended victim, or of the girl whose affections it is desired to win. The Indian regards his name, not as a mere label, but as a distinct part of