A cord with nine knots in it, tied round the neck of a child suffering from whooping cough, was esteemed a sovereign remedy in Worcester, England, half a century ago.
Again, references will be found to the superstitious use of "ligatures" down to a comparatively recent period, and "I remember it was a custom in the north of England for boys that swam to wear an eel's skin about their naked leg to prevent the cramp."[715]
THE MEDICINE HAT.
The medicine hat of the old and blind Apache medicine-man, Nan-ta-do-tash, was an antique affair of buckskin, much begrimed with soot and soiled by long use. Nevertheless, it gave life and strength to him who wore it, enabled the owner to peer into the future, to tell who had stolen ponies from other people, to foresee the approach of an enemy, and to aid in the cure of the sick. This was its owner's own statement in conversation with me, but it would seem that the power residing in the helmet or hat was not very permanent, because when the old man discovered from his wife that I had made a rude drawing of it he became extremely excited and said that such a delineation would destroy all the life of the hat. His fears were allayed by presents of money and tobacco, as well as by some cakes and other food. As a measure of precaution, he insisted upon sprinkling pinches of hoddentin over myself, the hat, and the drawing of it, at the same time muttering various half-articulate prayers. He returned a month afterwards and demanded the sum of $30 for damage done to the hat by the drawing, since which time it has ceased to "work" when needed.
This same old man gave me an explanation of all the symbolism depicted upon the hat and a great deal of valuable information in regard to the profession of medicine-men, their specialization, the prayers they recited, etc. The material of the hat, as already stated, was buckskin. How that was obtained I can not assert positively, but from an incident occurring under my personal observation in the Sierra Madre in Mexico in 1883, where our Indian scouts and the medicine-men with them surrounded a nearly grown fawn and tried to capture it alive, as well as from other circumstances too long to be here inserted, I am of the opinion that the buckskin to be used for sacred purposes among the Apache must, whenever possible, be that of a strangled animal, as is the case, according to Dr. Matthews, among the Navajo.
The body of Nan-ta-do-tash's cap (Fig. 434, p. 503) was unpainted, but the figures upon it were in two colors, a brownish yellow and an earthy blue, resembling a dirty Prussian blue. The ornamentation was of the downy feathers and black-tipped plumes of the eagle, pieces of abalone shell, and chalchihuitl, and a snake's rattle on the apex.
Nan-ta-do-tash explained that the characters on the medicine hat meant: A, clouds; B, rainbow; C, hail; E, morning-star; F, the God of Wind, with his lungs; G, the black "kan"; H, great stars or suns.
"Kan" is the name given to their principal gods. The appearance of the kan himself and of the tail of the hat suggest the centipede, an important animal god of the Apache. The old man said that the figures represented the powers to which he appealed for aid in his "medicine" and the kan upon whom he called for help. There were other doctors with other medicines, but he used none but those of which he was going to speak to me.
