514 MEDICINE-MEN OF THE APACHE. 
and whip the apple trees. . . . The good woman gives them 
some meal.” ! 
Among the rusties of Great Britain down to a very recent period 
there were in use certain “love powders,” the composition of which is 
not known, a small quantity of which had to be sprinkled upon the 
food of the one beloved.” 
Attached to the necklace of human fingers before described, cap- 
tured from one of the chief medicine-men of the Cheyenne Indians, is a 
bag containing a powder very closely resembling hoddentin, if not hod- 
dentin itself. 
It is said that the Asinai made sacrifice to the scalps of their ene- 
mies, as did the Zuni as late as 1881. ‘Ofrecen 4 las calaveras pinole 
molido y de otras cosas comestibles.” * 
Perrot says the Indians of Canada had large medicine bags, which 
he calls “pindikossan,” which, among other things, contained ‘des 
racines ou des poudres pour leur servir de médecines.” * 
In an article on the myth of Manibozho, by Squier, in American His- 
torical Magazine Review, 1848, may be found an account of the adven- 
tures of two young heroes, one of whom is transferred to the list of 
gods. He commissioned his comrade to bring him offerings of a white 
wolf, a polecat, some pounded maize, and eagles’ tails. 
Laplanders sprinkle cow and calf with flour. ° 
Cameron met an old chief on the shores of Lake Tanganyika, of whom 
he says: “His forehead and hair were daubed with vermilion, yellow, 
and white powder, the pollen of flowers.” ° 
In the incantations made by the medicine-men of Africa, near the 
head of the Congo, to preserve his expedition from fire, Cameron saw 
the sacrifice of a goat and a hen, and among other features a use of 
powdered bark closely resembling hoddentin: “Scraping the bark off 
the roots and sticks, they placed it in the wooden bowl and reduced it 
to powder.” The head medicine-man soon after “‘took up a handful of 
the powdered bark and blew some toward the sun and the remainder 
in the opposite direction.” 7 
The magic powder, called “uganga,” used as the great weapon of 
divination of the mganga, or medicine-men of some of the African tribes, 
as mentioned by Speke, * must be identical with the powder spoken of by 
Cameron. 
Near the village of Kapéka, Cameron was traveling with a caravan 
1 Blount, Tenures of Land and Customs of Manors, London, 1874, p. 355. 
2 Brand, Popular Antiquities, London, 1882, vol. 3, pp. 307 et seq. 
3 Cronica Serdfica, p. 434. 
4 Nicolas Perrot, Mceurs, Coustumes et Relligion des sauvages de |’ Amérique Septentrionale (Ed. 
of Rey. P. J. Tailhan, S.J.,) Leipzig, 1864. Perrot was a coureur de bois, interpreter, and donné of the 
Jesuit missions among the Ottawa, Sioux, Iowa, etc., from 1665 to 1701. 
6 Leems’, Account of Danish Lapland, in Pinkerton’s Voyages, London, 1814, vol. 1, p. 484. 
6 Across Africa, London, 1877, vol. 1, p. 277. 
7 Thid., vol. 2, pp. 118, 120. 
8 Source of the Nile, London, 1863, introd., p. XX1. 
