OF THE BUREAU OL ETHNOLOGY. XLVII 
should be made to discover the Indian’s idea or conception of 
disease, i. e, what is Indian pathology? Second, an attempt 
should be made to discover the Indian method of curing or 
avoiding diseases, i. e., what is Indian therapeutics? And, 
third, an effort should be made to discover what knowledge the 
Indian has of the medicinal properties of minerals, plants, and 
other remedial agencies, i. e., what is the Indian materia medica? 
In systematically examining the subject among various tribes 
of North America and in reading the literature of the subject, 
the following general conclusions are reached: 
First. The Indian’s pathology is largely, if not wholly, myth- 
ologic. Diseases are attributed to evil beings, the malign in- 
fluence of enemies, and to various occult agencies. Second. 
Indian remedies are largely, if not wholly, magical, and con- 
stitute an integral part of their religion. This paper by Dr. 
Matthews clearly illustrates this point and derives special 
value therefrom. Third. Various tribes of Indians seem to 
have a knowledge of certain medical properties in certain 
plants, i.e. they know of emetics, purgatives, and intoxi- 
ecants; but they do not seem to use this knowledge in any 
reasonable system of remedies. Purgatives, emetics, and intox- 
icants are used more frequently by the priest than by the 
patient, and still more frequently by the clan or by bodies of 
persons engaged in the performance of rites which are rather 
of a religious nature, but which are yet designed to ward off 
disease or to cure those actually suffering; but no rational 
system of medicine has been discovered and authentically de- 
scribed as existing in any North American tribe. On these 
subjects a large body of material has been collected by the 
Director and other officers in the Bureau, which, when prop- 
erly systematized and published, will shed much light upon the 
subject. 
In the details set forth in the present paper numerous prac- 
tices—for instance the incantation to images, the sacred fumi- 
gation or incense, and the supposed absorption of the body of 
divinity by the patient or devotee—are analogous to observ- 
ances of the same description—intended for physical or spirit- 
