84 BULLETIN 134, UNITED STATES NATIONAL MUSEUM 



safeguard lies in the formulas or songs that are used simultaneously 

 in which the doctor (lele) says outright that the curative agent em- 

 ployed must be effective, whether such agent be the bark of a tree 

 or the carved god image, " Shurama." The practice of eating and 

 drinking in limited quantities during illness is followed. Cooling 

 white and green " fever stones " are dropped into a medicated bath 

 prepared in a water-filled canoe. The delirious fever patient is 

 allowed to lie in this bath until the fever subsides. Sometimes ket- 

 tles filled with hot water and various kinds of herbs are placed under 

 the patient's hammock. The ascending fumes represent a spirit and 

 effect a cure. 



When an Indian wishes to become a lele, he goes to the forest, 

 where he fasts for a number of days. The Teguala Cuna believes 

 that if a bird should alight upon the novice during his vigil it is an 

 omen signifying his magical powers — he may now become a lele or 

 medical practitioner. The lele is also a sorcerer, inasmuch as he 

 can prevent illness and the activities of the evil spirits, as well as 

 make good medicine and cure disease. The Tule believes in the 

 presence of a multitude of good and bad spirits. It becomes the 

 duty of the magician " lele " to gain the good will of the " niya " 

 or evil spirits. 



Mr. Verrill, as related in Indian Notes, October, 1924 (p. 199), 

 was presented with two sets of medicine paraphernalia, each con- 

 tained in a basket. " These outfits, so sacred to the Indians that 

 no outsider must ever see them, are supposed to be susceptible of 

 curing all ills. The baskets contain a large variety of objects — 

 upward of a hundred in each. The skulls of small animals and 

 birds forming part of the paraphernalia are worn smooth by re- 

 peated rubbing on the bodies of patients." This statement is made 

 regarding the Choco, who also carve large wooden household gods 

 as much as six feet in height. These god images are punished by the 

 Choco when sickness or ill luck is present in the hut in which the 

 images are placed. 



The Tule doctor prepares his remedies in various ways and applies 

 them either externally or administers them internally. There are 

 many medicinal plants known to the native. Cacao, ordinarily a 

 beverage, is good medicine to the Indian. The guaco (Mikani) 

 neutralizes the venom of snake bites, while the healing qualities of 

 the leche maria, " maria balm," are well known. Copaiba balsam, 

 cabima ipecacuanha, sarsaparilla, colo nut, tulu, laoes, elemi, vanilla, 

 croton, locust gum, balata, and other plants are employed in the 

 treatment of such diseases as intermittent malaria, dysentery, and 

 various infections due to insect pests, as the screw worm which lodges 

 in the skin and bores through causing lesions that rapidly lead to 

 serious results. 



