CHAPTER XVII.

CHARMS, SIGNS, OTHER REMEDIES AND METHODS.

The "airly day" lists of cures were littered with fantastic, not to say grotesque charms, signs and superstitions, one of the survivals of which is the white, left, hind rabbit foot of a bunny caught at midnight, in the light of the moon, on Friday the thirteenth, beside the grave of a friend, which talisman still is thought by a few persons, to preserve health and fend all ill luck, if a magic rigmarole be trustingly repeated by the holder or owner after receiving the instructions from one of the opposite sex.

The thirteen at table superstition was less vital with us than it is today. The average number in a pioneer family ranged dangerously near to thirteen, and if company arrived that number was more frequently hit than missed. When company was to come we were warned by the old gander hissing or the rooster crowing at the cabin door. If these monitors failed us, however, we knew that if a knife or fork or the dishcloth were dropped while preparing a meal, our numbers for the next repast would be increased. When the dropped cloth left a wet spot on the floor, a slattern or a slink was expected--or both. An itching right palm insured the handshake of a friend, the left-money. A burning right ear indicated favorable discussion of one's characteristics, the left ear-scandal. Itching sole of the right foot, signified a sojourn on strange soil, the left-a visit near home.

There were incantations for casting the fire from a burned surface of the skin, and the same for drawing frost from frozen members. There were lingoes chanted for those going into danger; if the subject escaped harm it was the mark of favor, but if disaster overtook him the victim was blamed for unbelief. The howling dog was the herald

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of ill luck, illness or death," and the appearance of a black cat confirmed the howling premonition. The persistent and aggressively toned barking of wolves was a bad luck sign, signifying a shortage in food supplies. The cooing of wild pigeons close to the premises was unfavorable for matrimonial candidates, or for a sick individual. The fear of walking under ladders did not disturb us, since our one ladder--a puncheon center-support with shake cross-pieces--was set vertically from the first floor to the loft. The projecting log-ends of cabin or stable were used as outside ladders while a pole against the trees occasionally served the small boys, when the trunk's circumference outmeasured the reach of legs.

Trouble followed close upon the victim who brought a garden implement into the cabin, but the entailment could be abated if it were taken back out from the same door and not carried through. Disaster traipsed at the heels of the careless sportsman who toted his firearm directly through the house. He, however, could escape the consequences of such heedlessness by placing the gun for a moment on its "crotch-stick" hanger above the door. Ill luck awaited if, when a journey was begun, the traveler returned for a forgotten article. The gods could be propitiated, however, if he sat down and drunk nine swallows of water; nine drinks also while thinking of the person one loved best relieved the spasmodic action of hiccoughs.

Getting off on the right foot for any adventure was thought to be imperative to insure pleasure or profit. We could not observe the rule for getting out of bed on the right side, as the stationary beds had but one open side. We, however, did arrange fort a north or south head for beds, the idea being that sleepers rested better than if the head were toward the east or west. The cradle of a sick child always was kept in line with the north and south poles, although we did not understand the reason for the rule. Ill luck superstitions carried a more direct appeal when illness prevailed and personal conduct was studied to prevent additional trouble from the careless observance of signs.

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Signs.

Believing the first sight of the new moon over the right or left shoulder brought good or bad luck respectively, the initial glimpse of the silver sickle was sought over the right shoulder. Failing in that, the impending evil could be averted, partially at least, by facing directly to the front at every sight of the moon during the remaining days of its phase. If the moon were first seen through glass, bad luck would ensue unless coins or amulets were turned in the pocket. Moon signs and wind directions were taken into account as auspicious or otherwise when babies were born. If a child happened to come into the world on Friday, last quarter of the moon and wind in the east, the fates listed him for a cloudy career. On the other hand, if he arrived On Monday, first quarter of the moon and wind in the south, a sunny life was apportioned. The belief was general among pioneers that no new piece of work should begin on Friday.

Hunters' signs and superstitions were strong working rules and conscientiously believed. I have known hunters to postpone a long planned trip because of unfavorable luck signs or dreams that were interpreted as an unsuccessful hunt; notwithstanding, it was thought the postponement of any event presaged misfortune for the final venture, whether the event were a wood-chopping or a wedding.

A gun-wise sportsman cared for his weapon as he did for his more valuable possessions. He did not place it flat on the floor, he did not carry it directly through the house, he did not step over it, he did hot blow into the muzzle, nor did he tryout the sight and trigger action on members of the household, but he carefully cleaned, loaded and hung up the weapon as soon as he returned from using it. The one possession of a pioneer which he was not willing to lend was his gun. Razors, butcher-knives, bowie-knives or jackknives made the round of the family or neighborhood, but guns were in a separate, special and superior class. Father declared that after his gun had been borrowed it took sev-

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eral days to get "Jerushy" back to the point where he was sure of her work. Strange to say very few pioneer women made regular use of the gun, although nearly everyone of them could wield the ax with precision and celerity.

Hunters observed the new moon for position and location. The latter indicated warm or cold weather relatively with the, distance north or south in the heavens, and its position marked the month as wet or dry. If the crescent points were so nearly vertical that the thong of a powder-horn would not hang on the lower one, the rain was pouring out and hunting signs were auspicious. If the points were almost, or quite in a horizontal position the rain was being stored, and as dry weather ensued the powder-horn was hung up, for the time, and hunting postponed, for huntsmen were as positive of this working rule as woodsmen were sure that a season's heavy limb and leaf growth indicated a severe winter.

There were various weather rules which we considered quite reliable. A cold winter usually followed a hot summer, or if the latter was moderate the winter likewise was moderate. If, during the period of the vernal equinox, the general direction of wind was northwest, the summer would be cold and dry; a good season for small grain but bad for corn. If the wind at this time blew from the southeast, the weather would follow hot and wet; if from the southwest, hot and dry; or if from the northeast, cold and wet. We reckoned our first frost to be due six months from the time we heard thunder in the spring, or six weeks from the time the first song of the katydid was heard. When frost came in the dark of the moon, it was not nearly so injurious-to vegetation as if the visitation were during the moon's early phase.

The call of Bobwhite was an indication of rain. Frogs croaking in the daytime gave promise of the same result. If the sunset was clear on Friday night we expected rain before Monday night, and if the deluge began before seven, it would stop before eleven. A fairly reliable rule was: if Easter Sunday were rainy, we looked for a measure of

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precipitation on seven consecutive Sabbaths. The sun was drawing water, if alternating dark and light streaks were seen converging from the horizon to the late afternoon disc, and rain was due within twenty-four hours, unless the wind held a southwest course. We observed that storms coming against the wind were not liable to strike us unless the wind shifted to the angle from which the clouds approached; and if the sky cleared during the night unsettled weather would continue.

Amulets.

Had the pockets of the pioneers been pilfered there would have been found amulets of all kinds, colors and consistencies, from a button to a bull's tooth, from a horntip to a coon's tail; from a "tater" to a walnut, from turtle shells to toe-nails, as disease immunizers and lodestars for good luck. The rattles from a snake's tail, when sewed into the headwear of the credulous, seemed to exempt the wearer from headaches. The rattles, when carried by field workers, were thought to insure luck in killing other snakes. As playthings, they protected the children from creeping, crawling or climbing varmints. A red yarn neck or toe string for baby scared away the hobgoblins.

Animal's teeth, as amulets, were in high favor. Wolves' and squirrels' teeth were worn in clusters about the clothing, and in pendants or circlets. A wolf's tooth was said to insure courage for the chase, and a squirrel's tooth conferred power to divine the future, and to interpret sinister or serene circumstances. A knuckle from a pig's foot was carried to prevent rheumatism, and a small potato was "packed" for the same purpose, while craw-daddies' claws were valued as agents for relieving stomach-ache. A dead spider depending from a cord about one's neck was credited with the power of curing fever and "agre." Spider webs were highly esteemed as efficacious in arresting a flow of blood. Worn about the neck were many grotesque shaped pieces of buckskin or other material, upon which

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might be written a word or sentence, or perhaps the drawing of a star, animal or serpent. These amulets were treasured carefully, and if lost--bad luck ensued. Dire misfortune was expected if amulets were given to one of the same sex. They could be disposed of without harmful results if thrown over the right shoulder into running water. Pebbles, almost as beautifully colored as jewels, were gathered and carried for pocket-pieces by pioneers, and served the children for marbles. The toad stone, resembling its namesake in shape, was worn on the belt or suspended from the neck to prevent the wearer from being poisoned. This inanimate object, however, was not so actively beneficial as the live toad, for he was bound upon a carbuncle to reduce the inflammation and to absorb the poisonous substances.

Blood Stone.

The blood stone, snake stone and mad stone were not worn as amulets, but served a similar purpose in their several lines. They respectively were listed for nosebleed, snakebite or dogbite. The blood stone was from two to four inches across, usually flat, or slightly concave on one surface. It was of a porous nature and was placed on the back of the patient's neck, and really was thought to be efficacious in checking nosebleed. A brass key, padded in the clothing over the heart, also was said to reduce epistaxis. Still another agent for relief from nasal hemorrhage was dried hog manure applied to the nostrils. Pressure on the upper lip, likewise, was said to secure satisfactory results to a patient with nosebleed. Lip-pressure was not in favor with children for sneezing or hiccoughing, for the louder and longer one could sneeze or "hickup" the better he liked it.

The substance of the snake and mad stones was similar to the blood stone, but they were of various shapes. When placed over the wound, it was asserted the snake venom or poison of rabies would be absorbed. Faith in these stones

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did not warrant neglect in administering other remedial agencies. The wound either was sucked, or slit open and allowed to bleed freely, and a rattlesnake-plantain, snakeroot or sour dock poultice applied, while a bumper of snakeweed tea or whisky was drunk by the patient. It also was stated that if a snakebitten member immediately were thrust inside a newly killed fowl while the animal heat still was retained in it, the venom would be drawn from the victim's blood. Leeches, likewise, did their best to lessen the distribution of poison through the patient's system, by reducing the blood supply. Perhaps the theory that: "Hair from the dog will cure the bite," was followed when the snake was stewed, and the bitten surface poulticed with beaten flax seed moistened with the water in which the reptile had been boiled. Following this principle, ear wax was a specific for cold sores if supplied by the patient whose lips were affected. Eye, stones were found in the heads of crawfish. They were of smooth, white material the shape and size of a small, split pea. There was a depression on the flat surface somewhat larger than a pinhead. When there was a foreign substance in the eye, an eye stone was placed therein as an assistant in attracting or expelling the intruder. A couple of flaxseed under the eyelid was a really practical helper in collecting foreign matter which had found lodgment in the eye. If these assistants failed, the tongue of some member of the household was passed over the eyeball of the patient to dislodge the irritating material. A looped hair also was effective.

There seemed to be a general belief in the natural animal-heat remedies. In addition to extracting poison, it was alleged that the newly killed fowl, when slit open and placed upon the abdomen of the patient, would relieve colic; if applied to the feet, fevers were aborted; or to the head, headache was exorcised. The same line was followed in drawing a splinter or thorn from the flesh. A field mouse was caught, ripped open, and bound on the afflicted surface. A whitlow also was treated in the same way, and, as felons were not uncommon, and the supply of mice was

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inexhaustible, the application was not difficult to make. A split fish applied to soles of the feet was said to prevent or cure ague. The skin of a black cat, bound upon the chest--skin side down--was expected to relieve a lung-fever patient. Warm horse manure poultices were supplied for the sufferer with a stone-bruise or white swelling.

Sheep-nanny Tea.

The measles were treated effectively if unpleasantly for, the sufferer. Unlike Samson of old, the strength of pioneers was not in the hair, but in the stomach. Recovery from dietetic indiscretions and medicinal inflictions proved the strength of the stomach, although it may have been "turned" many times by the unpleasant prospects.

One of the best known and most commonly used remedies, one that was specific in action and satisfactory in gaining results on the measles was: "Sheep-nanny tea." A cupful of sheep droppings was steeped in a quart of water, and the tea given to the patient to drink. If this did not start the rash and bring the measles to the surface, the case was considered to be hopeless. The same kind of tea was applied to swellings, and dropped into weak eyes to strengthen the vision.

Colds and catarrh were relieved by deer-foot tea. This tea was not so bad to take, and perhaps was as nutritious as reparatory. It should have been called soup instead of tea. Deer-foot knuckles were cleaned and a kettleful were simmered for a long time. The dark-colored liquor then was drained off and seasoned for use. Lamb's gall and honey was thought to insure against spasms, and the bone marrow relieved stiff joints. Liberal quantities of marrow taken internally, were believed to dissolve bladder stones. The oil extracted from the jaw-bone of a hog was applied to the neck for sore throat.

There were many kinds of poultices and oils applied to kibes, or chilblains, but in addition the frosted parts were dusted with the ashes of burned meat. Ashes from

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the burned hoofs of a critter was said to kill lice if dusted into the hair, and beef's gall removed hair from the tanning hides, moreover it was credited with the property of curing earache, and was used with many poultice ingredients.

The supply of roots and herbs often ran short during the winter months. If one could not borrow from the neighbors, the freshly killed animal or fowl usually became immediately available, for instance: goose-gizzard tea could be ready for the patient within, perhaps, ten minutes. The fowl was killed, the gizzard removed and cleansed. The inner lining was scraped loose and stewed for tea to relieve dyspepsia and prevent vomiting. The raw material for this remedy always was at hand and almost as easy to prepare as the vegetable decoctions.

Nurses always were past middle age, frequently they were old "grannies." In the summertime, when it was decided a patient was sleeping too much, a cloth saturated with honey was placed near the face, and he was kept too busy fighting flies to permit the caresses of Morpheus. We, therefore, were not responsible for the development of "sleeping-sickness. "

Fungus Growths.

The puffball, or devil's snuffbox, varied in size from six to ten inches across. When matured and broken open, the ball-shape growth puffed forth its brown, dusty spores. When this fungus was bound about an open wound it was credited with the action of causing the blood to cease flowing. The fungus, smut or ergot which replaced the seed on cereal grasses was used to relieve congestion arid check internal hemorrhages, especially in childbirth. Likewise, it hastened labor, and was administered for brain and bladder troubles. We were warned that there were not enough "simples" on the list to cure us if we ate toadstools, so the rank and luscious-looking mushroom was left strictly alone as an edible growth for the family.

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Warts.

Warts were said to appear upon the hands of an unfortunate child after close association with toads. This belief persisted despite the fact that the excrescences decorated the phalanges of those who never handled toads. Some of the alleged cures were quite as inconsistent as the claim for contracting warts.

A green, fresh-barked willow was selected. An incision was made through the bark which was loosened from the inner body for an inch or so. The warts were cut, or pricked until they bled freely. The blood from them was transferred to the slit space in the willow. The incision was closed and bound. When the bark had healed, the warts were to have disappeared.

Diseases also were said to disappear by the sealing route. For a lung cough the hair, finger and toe nails of the patient were clipped. The fragments were let into an incision in an oak tree, and the opening sealed with clay; presto! the cough was gone. If the clippings were burned and the ashes given internally jaundice was driven from the system.

Warts were more or less effectively treated with a poultice of stable manure. The warm blood of a hog applied to warts was said to remove them, and if the blood were taken internally, bed wetting was to cease. Selling warts seemed most in favor as it required no effort or inconvenience. A bean, button, nut, needle or any worthless object served the, purpose of sale.

Burning off warts with lye, or the direct application of a heated-iron, created a sore that made one forget the former existence of the wart by remembering the intensity of the burn; moreover, the growth may have returned later. Sticking pins through a wart and heating the metal in the candle-flame was a test of endurance which the youngsters seemed to enjoy as it indicated to them they were able to withstand pain with the fortitude shown by their elders.

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Poisoning.

One of the many painful afflictions of the pioneers was being "pizened" from contact with wood ivies and various skin irritating plants which were so generally and generously distributed. I do not remember that anyone of our family ever was poisoned, but I have seen victims with eyes swollen shut and face so puffed and discolored that they were unrecognizable.

The immunity which our family seemed to enjoy must have been a natural one, and not due to care in handling or avoiding the poisonous growths. Indeed, care could not have been exercised, for a woodman or hunter daily was subjected to their presence throughout the summer. It was not necessary that a person who was susceptible to ivy poison should handle the plant. Even its presence, or the wind blowing from it, seemed to infect such an individual; and contact with one who had handled it was sure to bring the irritating result.

The poisoned surface of the skin was poulticed with liveforever leaves and cream or sour dock pulp. If the affected surface was large, moistened gunpowder which had been mixed under a knife or rubbed in the palm of the hand until the grit disappeared, was smeared upon it. Copperas water later was applied with a swab. A case of poisoning or any skin eruption, although unpleasant and painful was thought to be a fortunate affliction, in that irritation or sores on the external surface reduced the probability of internal congestion which might induce a long siege of serious illness.

A persistent and very troublesome skin irritator was the ringworm. Its progress around the circle usually could be stopped with a bath of catnip tea or walnut-hull juice. Erysipelas was poulticed with waterweed pulp, or bathed with juice pressed from the plant.

Bleeding.

When a patient was bleeding from wounds the immediate concern was to arrest the flow of blood, notwithstanding

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the fact that veins were opened and blood-letting practiced for various ailments or no ailment, except that the victim was too full-blooded. Anyone who could use a razor was qualified to bleed himself or another. An incision usually was made in the arm and one was permitted to watch his own blood trickle away. An even less inspiring sight was to watch the work of leeches. These bloodsuckers were obtained from the crick or a pond, by wading into the water. The parasites soon would attach themselves to the bare feet and legs of the procurer. The leeches were loosened before becoming securely settled upon the flesh, and then were placed upon the swollen or discolored surface of the anatomy which needed attention from the suckers. As the blood was drained the leeches filled to an enormous size. When the capacity was reached the blood-reducers released their hold on the victim, and they were thrown into the discard.

Usually two or more bloodsuckers were placed upon a surface for relief. The more numerous they were the quicker the work was done. The jaws of these little beasties were so constructed it was difficult to pull them from their moorings once they were attached for the regular order of business. Salty water poured upon them would disqualify them for a time, however.

Oils.

Many medicinal oils could be obtained from plants, but the process was slow and bothersome, with small returns, and we gave little attention to reducing the vegetation in that way. We had a fairly constant supply of possum-fat, skunk and coon oil, goose grease and fish oil, in addition to mutton tallow, lard, venison and fowl fat.

The soft oils, beside for cooking, were used on stiff joints or on open sores and for softening a scabbed surface. They were given internally for colds and sore throats. Skunk oil, if properly handled, was as pure and neutral smelling as any other oil. The soft fats served their pur-

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pose as hair oils, while the tallows were used for bootgrease; for candles, and weapon salve. A salve of tallow, rosin and beeswax was a good "sticker" for cuts, cracks or barked shins. Fishworm oil was rank both in smell and the method of reducing. A glass flask was filled with earth worms. A hempen string was tied about the neck of the bottle and it was hung in the sun. When the mass of worms had disintegrated, a residue of oil could be drained off. This oil was credited with-the property of "limbering up" stiff joints. It was necessary to time the making of this oil to the right time of the moon, or the finished product soon "spiled. "

There was no relationship between castor oil and castorium. The latter was a brownish substance from glands in the groin of the beaver. Small doses were administered as a stimulant and for convulsions, and it also was used in severe cases of fevers. The muskrat, also, yielded a brown gland substance called musk. Medicinally it was used the same as castorium and was the basis for perfume. A musk-bag and its contents were so sickeningly strong that our boys did not bother with them except for the purpose of tantalizing members of the family or company. The presence of a civet cat was about as welcome as a boy with a supply of musk.

Drug Purchases.

We purchased, in addition to the home-remedy preparations; as soon as they could be procured from the apothecary shop in Des Moines, small quantities of sulphur, turpentine, camphor gum and alum. Later it was necessary to procure red precipitate, calomel, quinine and nitre.

When herbs were not strong enough, or their action was delayed; the druggists mixtures were brought into line. Turpentine to relieve bruises and expel internal parasites. Sulphur was to direct the poison through the skin, and red precipitate was spread upon the skin for eruptions, while burned, powdered alum was to heal mouth cankers, and

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nitre to relieve the kidneys. Calomel was a general internal cleanser which was liable to salivate the patient, and quinine was the qualified fever-breaker. Camphor eased a "broken breast" and reduced the flow of milk.

What one may think of the many mixtures and unusual remedies mentioned makes little difference; the fact remains that their use was general and the lists given are but a few from the extensive ones which might have been recorded by the old grannies or the doctors who administered the dope three-quarters of a century ago.

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Biographical-Wilson Brewer