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Monday, September 13, 2021

Medicinal plants

From Wikipedia, the free encyclopedia
 
The bark of willow trees contains salicylic acid, the active metabolite of aspirin, and has been used for millennia to relieve pain and reduce fever.
 
Medicinal plants

Medicinal plants, also called medicinal herbs, have been discovered and used in traditional medicine practices since prehistoric times. Plants synthesise hundreds of chemical compounds for functions including defence against insects, fungi, diseases, and herbivorous mammals. Numerous phytochemicals with potential or established biological activity have been identified. However, since a single plant contains widely diverse phytochemicals, the effects of using a whole plant as medicine are uncertain. Further, the phytochemical content and pharmacological actions, if any, of many plants having medicinal potential remain unassessed by rigorous scientific research to define efficacy and safety.

The earliest historical records of herbs are found from the Sumerian civilisation, where hundreds of medicinal plants including opium are listed on clay tablets. The Ebers Papyrus from ancient Egypt, c. 1550 BC, describes over 850 plant medicines. The Greek physician Dioscorides, who worked in the Roman army, documented over 1000 recipes for medicines using over 600 medicinal plants in De materia medica, c. 60 AD; this formed the basis of pharmacopoeias for some 1500 years. Drug research makes use of ethnobotany to search for pharmacologically active substances in nature, and has in this way discovered hundreds of useful compounds. These include the common drugs aspirin, digoxin, quinine, and opium. The compounds found in plants are of many kinds, but most are in four major biochemical classes: alkaloids, glycosides, polyphenols, and terpenes.

Medicinal plants are widely used in non-industrialized societies, mainly because they are readily available and cheaper than modern medicines. The annual global export value of the thousands of types of plants with suspected medicinal properties was estimated to be US$2.2 billion in 2012. In 2017, the potential global market for botanical extracts and medicines was estimated at several hundred billion dollars. In many countries, there is little regulation of traditional medicine, but the World Health Organization coordinates a network to encourage safe and rational usage. Medicinal plants face both general threats, such as climate change and habitat destruction, and the specific threat of over-collection to meet market demand.

History

Dioscorides's 1st century De materia medica, seen here in a c. 1334 copy in Arabic, describes some 1000 drug recipes based on over 600 plants.
 

Prehistoric times

Plants, including many now used as culinary herbs and spices, have been used as medicines, not necessarily effectively, from prehistoric times. Spices have been used partly to counter food spoilage bacteria, especially in hot climates, and especially in meat dishes which spoil more readily. Angiosperms (flowering plants) were the original source of most plant medicines. Human settlements are often surrounded by weeds used as herbal medicines, such as nettle, dandelion and chickweed. Humans were not alone in using herbs as medicines: some animals such as non-human primates, monarch butterflies and sheep ingest medicinal plants when they are ill. Plant samples from prehistoric burial sites are among the lines of evidence that Paleolithic peoples had knowledge of herbal medicine. For instance, a 60 000-year-old Neanderthal burial site, "Shanidar IV", in northern Iraq has yielded large amounts of pollen from eight plant species, seven of which are used now as herbal remedies. A mushroom was found in the personal effects of Ötzi the Iceman, whose body was frozen in the Ötztal Alps for more than 5,000 years. The mushroom was probably used against whipworm.

Ancient times

The Ebers Papyrus (c. 1550 BC) from Ancient Egypt describes the use of hundreds of plant medicines.

In ancient Sumeria, hundreds of medicinal plants including myrrh and opium are listed on clay tablets. The ancient Egyptian Ebers Papyrus lists over 800 plant medicines such as aloe, cannabis, castor bean, garlic, juniper, and mandrake. From ancient times to the present, Ayurvedic medicine as documented in the Atharva Veda, the Rig Veda and the Sushruta Samhita has used hundreds of pharmacologically active herbs and spices such as turmeric, which contains curcumin. The Chinese pharmacopoeia, the Shennong Ben Cao Jing records plant medicines such as chaulmoogra for leprosy, ephedra, and hemp. This was expanded in the Tang Dynasty Yaoxing Lun. In the fourth century BC, Aristotle's pupil Theophrastus wrote the first systematic botany text, Historia plantarum. In around 60 AD, the Greek physician Pedanius Dioscorides, working for the Roman army, documented over 1000 recipes for medicines using over 600 medicinal plants in De materia medica. The book remained the authoritative reference on herbalism for over 1500 years, into the seventeenth century.

Middle Ages

Illustration of a 1632 copy of Avicenna's 1025 The Canon of Medicine, showing a physician talking to a female patient in a garden, while servants prepare medicines.

In the Early Middle Ages, Benedictine monasteries preserved medical knowledge in Europe, translating and copying classical texts and maintaining herb gardens. Hildegard of Bingen wrote Causae et Curae ("Causes and Cures") on medicine. In the Islamic Golden Age, scholars translated many classical Greek texts including Dioscorides into Arabic, adding their own commentaries. Herbalism flourished in the Islamic world, particularly in Baghdad and in Al-Andalus. Among many works on medicinal plants, Abulcasis (936–1013) of Cordoba wrote The Book of Simples, and Ibn al-Baitar (1197–1248) recorded hundreds of medicinal herbs such as Aconitum, nux vomica, and tamarind in his Corpus of Simples. Avicenna included many plants in his 1025 The Canon of Medicine. Abu-Rayhan Biruni, Ibn Zuhr, Peter of Spain, and John of St Amand wrote further pharmacopoeias.

Early Modern

An early illustrated book of medicinal plants, The Grete Herball, 1526

The Early Modern period saw the flourishing of illustrated herbals across Europe, starting with the 1526 Grete Herball. John Gerard wrote his famous The Herball or General History of Plants in 1597, based on Rembert Dodoens, and Nicholas Culpeper published his The English Physician Enlarged. Many new plant medicines arrived in Europe as products of Early Modern exploration and the resulting Columbian Exchange, in which livestock, crops and technologies were transferred between the Old World and the Americas in the 15th and 16th centuries. Medicinal herbs arriving in the Americas included garlic, ginger, and turmeric; coffee, tobacco and coca travelled in the other direction. In Mexico, the sixteenth century Badianus Manuscript described medicinal plants available in Central America.

19th and 20th centuries

The place of plants in medicine was radically altered in the 19th century by the application of chemical analysis. Alkaloids were isolated from a succession of medicinal plants, starting with morphine from the poppy in 1806, and soon followed by ipecacuanha and strychnos in 1817, quinine from the cinchona tree, and then many others. As chemistry progressed, additional classes of pharmacologically active substances were discovered in medicinal plants. Commercial extraction of purified alkaloids including morphine from medicinal plants began at Merck in 1826. Synthesis of a substance first discovered in a medicinal plant began with salicylic acid in 1853. Around the end of the 19th century, the mood of pharmacy turned against medicinal plants, as enzymes often modified the active ingredients when whole plants were dried, and alkaloids and glycosides purified from plant material started to be preferred. Drug discovery from plants continued to be important through the 20th century and into the 21st, with important anti-cancer drugs from yew and Madagascar periwinkle.

Context

Medicinal plants are used with the intention of maintaining health, to be administered for a specific condition, or both, whether in modern medicine or in traditional medicine. The Food and Agriculture Organization estimated in 2002 that over 50,000 medicinal plants are used across the world. The Royal Botanic Gardens, Kew more conservatively estimated in 2016 that 17,810 plant species have a medicinal use, out of some 30,000 plants for which a use of any kind is documented.

In modern medicine, around a quarter of the drugs prescribed to patients are derived from medicinal plants, and they are rigorously tested. In other systems of medicine, medicinal plants may constitute the majority of what are often informal attempted treatments, not tested scientifically. The World Health Organization estimates, without reliable data, that some 80 percent of the world's population depends mainly on traditional medicine (including but not limited to plants); perhaps some two billion people are largely reliant on medicinal plants. The use of plant-based materials including herbal or natural health products with supposed health benefits, is increasing in developed countries. This brings attendant risks of toxicity and other effects on human health, despite the safe image of herbal remedies. Herbal medicines have been in use since long before modern medicine existed; there was and often still is little or no knowledge of the pharmacological basis of their actions, if any, or of their safety. The World Health Organization formulated a policy on traditional medicine in 1991, and since then has published guidelines for them, with a series of monographs on widely used herbal medicines.

Medicinal plants may provide three main kinds of benefit: health benefits to the people who consume them as medicines; financial benefits to people who harvest, process, and distribute them for sale; and society-wide benefits, such as job opportunities, taxation income, and a healthier labour force. However, development of plants or extracts having potential medicinal uses is blunted by weak scientific evidence, poor practices in the process of drug development, and insufficient financing.

Phytochemical basis

All plants produce chemical compounds which give them an evolutionary advantage, such as defending against herbivores or, in the example of salicylic acid, as a hormone in plant defenses. These phytochemicals have potential for use as drugs, and the content and known pharmacological activity of these substances in medicinal plants is the scientific basis for their use in modern medicine, if scientifically confirmed. For instance, daffodils (Narcissus) contain nine groups of alkaloids including galantamine, licensed for use against Alzheimer's disease. The alkaloids are bitter-tasting and toxic, and concentrated in the parts of the plant such as the stem most likely to be eaten by herbivores; they may also protect against parasites.

Modern knowledge of medicinal plants is being systematised in the Medicinal Plant Transcriptomics Database, which by 2011 provided a sequence reference for the transcriptome of some thirty species. The major classes of pharmacologically active phytochemicals are described below, with examples of medicinal plants that contain them.

Alkaloids

Alkaloids are bitter-tasting chemicals, very widespread in nature, and often toxic, found in many medicinal plants. There are several classes with different modes of action as drugs, both recreational and pharmaceutical. Medicines of different classes include atropine, scopolamine, and hyoscyamine (all from nightshade), the traditional medicine berberine (from plants such as Berberis and Mahonia), caffeine (Coffea), cocaine (Coca), ephedrine (Ephedra), morphine (opium poppy), nicotine (tobacco), reserpine (Rauvolfia serpentina), quinidine and quinine (Cinchona), vincamine (Vinca minor), and vincristine (Catharanthus roseus).

Glycosides

Anthraquinone glycosides are found in medicinal plants such as rhubarb, cascara, and Alexandrian senna. Plant-based laxatives made from such plants include senna, rhubarb and Aloe.

The cardiac glycosides are powerful drugs from medicinal plants including foxglove and lily of the valley. They include digoxin and digitoxin which support the beating of the heart, and act as diuretics.

Polyphenols

Polyphenols of several classes are widespread in plants, having diverse roles in defenses against plant diseases and predators. They include hormone-mimicking phytoestrogens and astringent tannins. Plants containing phytoestrogens have been administered for centuries for gynecological disorders, such as fertility, menstrual, and menopausal problems. Among these plants are Pueraria mirifica, kudzu, angelica, fennel, and anise.

Many polyphenolic extracts, such as from grape seeds, olives or maritime pine bark, are sold as dietary supplements and cosmetics without proof or legal health claims for beneficial health effects. In Ayurveda, the astringent rind of the pomegranate, containing polyphenols called punicalagins, is used as a medicine.

Terpenes

Terpenes and terpenoids of many kinds are found in a variety of medicinal plants, and in resinous plants such as the conifers. They are strongly aromatic and serve to repel herbivores. Their scent makes them useful in essential oils, whether for perfumes such as rose and lavender, or for aromatherapy. Some have medicinal uses: for example, thymol is an antiseptic and was once used as a vermifuge (anti-worm medicine).

In practice

Licensed commercial cultivation of opium poppies, Tasmania, 2010
 

Cultivation

Medicinal plants demand intensive management. Different species each require their own distinct conditions of cultivation. The World Health Organization recommends the use of rotation to minimise problems with pests and plant diseases. Cultivation may be traditional or may make use of conservation agriculture practices to maintain organic matter in the soil and to conserve water, for example with no-till farming systems. In many medicinal and aromatic plants, plant characteristics vary widely with soil type and cropping strategy, so care is required to obtain satisfactory yields.

Preparation

A Medieval physician preparing an extract from a medicinal plant, from an Arabic Dioscorides, 1224

Medicinal plants are often tough and fibrous, requiring some form of preparation to make them convenient to administer. According to the Institute for Traditional Medicine, common methods for the preparation of herbal medicines include decoction, powdering, and extraction with alcohol, in each case yielding a mixture of substances. Decoction involves crushing and then boiling the plant material in water to produce a liquid extract that can be taken orally or applied topically. Powdering involves drying the plant material and then crushing it to yield a powder that can be compressed into tablets. Alcohol extraction involves soaking the plant material in cold wine or distilled spirit to form a tincture.

Traditional poultices were made by boiling medicinal plants, wrapping them in a cloth, and applying the resulting parcel externally to the affected part of the body.

When modern medicine has identified a drug in a medicinal plant, commercial quantities of the drug may either be synthesised or extracted from plant material, yielding a pure chemical. Extraction can be practical when the compound in question is complex.

Usage

A herbalist's shop in the souk of Marrakesh, Morocco
 

Plant medicines are in wide use around the world. In most of the developing world, especially in rural areas, local traditional medicine, including herbalism, is the only source of health care for people, while in the developed world, alternative medicine including use of dietary supplements is marketed aggressively using the claims of traditional medicine. As of 2015, most products made from medicinal plants had not been tested for their safety and efficacy, and products that were marketed in developed economies and provided in the undeveloped world by traditional healers were of uneven quality, sometimes containing dangerous contaminants. Traditional Chinese medicine makes use of a wide variety of plants, among other materials and techniques. Researchers from Kew Gardens found 104 species used for diabetes in Central America, of which seven had been identified in at least three separate studies. The Yanomami of the Brazilian Amazon, assisted by researchers, have described 101 plant species used for traditional medicines.

Drugs derived from plants including opiates, cocaine and cannabis have both medical and recreational uses. Different countries have at various times made use of illegal drugs, partly on the basis of the risks involved in taking psychoactive drugs.

Effectiveness

The bark of the cinchona tree contains the alkaloid quinine, traditionally given for malaria.

Plant medicines have often not been tested systematically, but have come into use informally over the centuries. By 2007, clinical trials had demonstrated potentially useful activity in nearly 16% of herbal medicines; there was limited in vitro or in vivo evidence for roughly half the medicines; there was only phytochemical evidence for around 20%; 0.5% were allergenic or toxic; and some 12% had basically never been studied scientifically. Cancer Research UK caution that there is no reliable evidence for the effectiveness of herbal remedies for cancer.

A 2012 phylogenetic study built a family tree down to genus level using 20,000 species to compare the medicinal plants of three regions, Nepal, New Zealand and the South African Cape. It discovered that the species used traditionally to treat the same types of condition belonged to the same groups of plants in all three regions, giving a "strong phylogenetic signal". Since many plants that yield pharmaceutical drugs belong to just these groups, and the groups were independently used in three different world regions, the results were taken to mean 1) that these plant groups do have potential for medicinal efficacy, 2) that undefined pharmacological activity is associated with use in traditional medicine, and 3) that the use of a phylogenetic groups for medicines in one region may predict their use in the other regions.

Regulation

The practice of Ayurveda in India, such as the running of this Ayurvedic pharmacy in Rishikesh, is regulated by a government department, AYUSH.

The World Health Organization (WHO) has been coordinating a network called the International Regulatory Cooperation for Herbal Medicines to try to improve the quality of medical products made from medicinal plants and the claims made for them. In 2015, only around 20% of countries had well-functioning regulatory agencies, while 30% had none, and around half had limited regulatory capacity. In India, where Ayurveda has been practised for centuries, herbal remedies are the responsibility of a government department, AYUSH, under the Ministry of Health & Family Welfare.

WHO has set out a strategy for traditional medicines with four objectives: to integrate them as policy into national healthcare systems; to provide knowledge and guidance on their safety, efficacy, and quality; to increase their availability and affordability; and to promote their rational, therapeutically sound usage. WHO notes in the strategy that countries are experiencing seven challenges to such implementation, namely in developing and enforcing policy; in integration; in safety and quality, especially in assessment of products and qualification of practitioners; in controlling advertising; in research and development; in education and training; and in the sharing of information.

Drug discovery

The anticancer drug taxol was developed after screening of the Pacific yew, Taxus brevifolia (foliage and fruit shown) in 1971.
 

The pharmaceutical industry has roots in the apothecary shops of Europe in the 1800s, where pharmacists provided local traditional medicines to customers, which included extracts like morphine, quinine, and strychnine. Therapeutically important drugs like camptothecin (from Camptotheca acuminata, used in traditional Chinese medicine) and taxol (from the Pacific yew, Taxus brevifolia) were derived from medicinal plants. The Vinca alkaloids vincristine and vinblastine, used as anti-cancer drugs, were discovered in the 1950s from the Madagascar periwinkle, Catharanthus roseus.

Hundreds of compounds have been identified using ethnobotany, investigating plants used by indigenous peoples for possible medical applications. Some important phytochemicals, including curcumin, epigallocatechin gallate, genistein and resveratrol are pan-assay interference compounds, meaning that in vitro studies of their activity often provide unreliable data. As a result, phytochemicals have frequently proven unsuitable as lead compounds in drug discovery. In the United States over the period 1999 to 2012, despite several hundred applications for new drug status, only two botanical drug candidates had sufficient evidence of medicinal value to be approved by the Food and Drug Administration.

The pharmaceutical industry has remained interested in mining traditional uses of medicinal plants in its drug discovery efforts. Of the 1073 small-molecule drugs approved in the period 1981 to 2010, over half were either directly derived from or inspired by natural substances. Among cancer treatments, of 185 small-molecule drugs approved in the period from 1981 to 2019, 65% were derived from or inspired by natural substances.

Safety

The Thornapple Datura stramonium has been used for asthma, because it contains the alkaloid atropine, but it is also a powerful and potentially fatal hallucinogen.
 

Plant medicines can cause adverse effects and even death, whether by side-effects of their active substances, by adulteration or contamination, by overdose, or by inappropriate prescription. Many such effects are known, while others remain to be explored scientifically. There is no reason to presume that because a product comes from nature it must be safe: the existence of powerful natural poisons like atropine and nicotine shows this to be untrue. Further, the high standards applied to conventional medicines do not always apply to plant medicines, and dose can vary widely depending on the growth conditions of plants: older plants may be much more toxic than young ones, for instance.

Pharmacologically active plant extracts can interact with conventional drugs, both because they may provide an increased dose of similar compounds, and because some phytochemicals interfere with the body's systems that metabolise drugs in the liver including the cytochrome P450 system, making the drugs last longer in the body and have a more powerful cumulative effect. Plant medicines can be dangerous during pregnancy. Since plants may contain many different substances, plant extracts may have complex effects on the human body.

Quality, advertising, and labelling

Herbal medicine and dietary supplement products have been criticized as not having sufficient standards or scientific evidence to confirm their contents, safety, and presumed efficacy. A 2013 study found that one-third of herbal products sampled contained no trace of the herb listed on the label, and other products were adulterated with unlisted fillers including potential allergens.

Threats

Where medicinal plants are harvested from the wild rather than cultivated, they are subject to both general and specific threats. General threats include climate change and habitat loss to development and agriculture. A specific threat is over-collection to meet rising demand for medicines. A case in point was the pressure on wild populations of the Pacific yew soon after news of taxol's effectiveness became public. The threat from over-collection could be addressed by cultivation of some medicinal plants, or by a system of certification to make wild harvesting sustainable. A report in 2020 by the Royal Botanic Gardens, Kew identifies 723 medicinal plants as being at risk of extinction, caused partly by over-collection.

See also

 

Mythologies of the indigenous peoples of the Americas

From Wikipedia, the free encyclopedia
 

The indigenous peoples of the Americas comprise numerous different cultures. Each has its own mythologies. Some are quite distinct, but certain themes are shared across the cultural boundaries.

Coyote and Opossum appear in the stories of several tribes.

Northern America

There is no single mythology of the Indigenous North American peoples, but numerous different canons of traditional narratives associated with religion, ethics and beliefs. Such stories are deeply based in Nature and are rich with the symbolism of seasons, weather, plants, animals, earth, water, fire, sky, and the heavenly bodies. Common elements are the principle of an all-embracing, universal and omniscient Great Spirit, a connection to the Earth and its landscapes, a belief in a parallel world in the sky (sometimes also underground and/or below the water), diverse creation narratives, visits to the 'land of the dead', and collective memories of ancient sacred ancestors.

A characteristic of many of the myths is the close relationship between human beings and animals (including birds and reptiles). They often feature shape-shifting between animal and the human form. Marriage between people and different species (particularly bears) is a common theme. In some stories, animals foster human children.

Although most Native North American myths are profound and serious, some use light-hearted humor – often in the form of tricksters – to entertain, as they subtly convey important spiritual and moral messages. The use of allegory is common, exploring issues ranging from love and friendship to domestic violence and mental illness.

Some myths are connected to traditional religious rituals involving dance, music, songs, and trance (e.g. the sun dance).

Most of the myths from this region were first transcribed by ethnologists during the late 19th and early 20th centuries. These sources were collected from Native American elders who still had strong connections to the traditions of their ancestors. They may be considered the most authentic surviving records of the ancient stories, and thus form the basis of the descriptions below.

Northeast (Southeastern Canada and Northeastern US, including the Great Lakes)

From the full moon fell Nokomis - from The Story of Hiawatha, 1910

Myths from this region feature female deities, such as the creator, Big Turtle; and First Mother, from whose body grew the first corn and tobacco. The two great divine culture heroes are Glooskap and Manabus.

Other stories explore the complex relationships between animals and human beings. Some myths were originally recited as verse narratives.

Great Plains

Stories unique to the Great Plains feature buffalo, which provided the Plains peoples with food, clothing, housing and utensils. In some myths they are benign, in others fearsome and malevolent. The Sun is an important deity; other supernatural characters include Morning Star and the Thunderbirds.

A common theme is the making of a journey, often to a supernatural place across the landscape or up to the parallel world in the sky.

One of the most dominant trickster stories of the Plains is Old Man, about whom numerous humorous stories are told. The Old Man, known as Waziya, lived beneath the earth with his wife, and they had a daughter. Their daughter married the wind and had four sons: North, East, South, and West. The sun, moon and winds then ruled the universe together.

An important supernatural hero is the Blood Clot Boy, transformed from a clot of blood.

Southeastern US

Important myths of this region deal with the origin of hunting and farming, and the origin of sickness and medicine.

An important practice of this region was animism, the belief that all objects, places, and creatures have a soul. Most death, disease, or misfortune would be associated with the failure to put the soul of a slain animal to rest. When this happens, the animal could get vengeance through their "species chief". Large amounts of rare materials found with this regions dead suggest strong evidence that they believed in a sort of afterlife. It is thought that when a member of a tribe died, their soul would hover over their communities, trying to get their friends and relatives to join them, so their funeral ceremonies were not just to commemorate the dead, but to protect the living.

The Green Corn ceremony, also known as Busk, was an annual celebration of a successful corn crop. Their fires were put out and rekindled, grudges are forgiven, and materials are thrown out or broken to then be replaced. It was essentially a renewing of life and community for these tribes.

Creation Myth

There was a time when there was no earth, and all creatures lived in a place above the sky called Galunlati. Everything below was only water, but when Galunlati got too crowded, the creatures decided to send down Water Beetle to see if he could find them a new place to live. He obliged and dove down into the water, all the way to the bottom of the sea, where he picked up a bit of mud and brought it to the surface. Once above the water, the mud spread out in all directions and became an island. The Great Spirit secured the island by attaching cords to it and tying it to the vault in the sky.

Though the land was now stable, the ground was too soft for any of the animals to stand on, so they sent down Buzzard to scope it out. He flew around for some time until he could find a dry enough spot to land, and when he did the flapping of his wings caused the mud to shift. It went down in some places and up in others, creating the peaks, valleys, hills, and mountains of the earth. The rest of the creatures were now able to come down, but they soon realized it was very dark, so they invited the sun to come with them. Everyone was happy except Crawfish, who said his shell turned a bright red because the sun was too close, so they raised the sun seven different times until Crawfish was satisfied.

The Great Spirit then created plants for this new land, after which he told the animals to stay awake for seven days. Only Owl was able to do so, and as a reward, the Great Spirit gave him the gift of sight in the dark. The plants tried as well, but only the pines, furs, holly, and a select few others were able to stay awake, so he gave them the gift of keeping their leaves year-round. Great Spirit then decided he wanted to have people live on this island, so he created one man and one woman. The pair did not yet know how to make children, so the man took a fish and pressed it against the woman's stomach, after which she gave birth. They did this for seven days until Great Spirit felt there was enough humans for the time being, and made it so a woman could only give birth once a year.

See also:

  • Cherokee mythology – A North American tribe that migrated from the great lakes area to the southeastern woodlands.
  • Choctaw mythology – A North American tribe from the area of modern-day Alabama, Florida, Mississippi and Louisiana.
  • Creek mythology – A North American tribe from the area of modern-day Georgia and Alabama.

California and Great Basin

Myths of this region are dominated by the sacred creator/trickster Coyote. Other significant characters include the Sun People, the Star Women and Darkness.

A few of the most distinctive ceremonies of this region were their funeral customs and their commemoration of the dead. When a death occurred, the house in which it happened would be burnt down, and there would sometimes be bans on speaking the name of the dead. Widows would be smeared with pitch and their hair would be cut until the annual mourning releases them. This mourning came to be known as the "burning", the "cry", or the "dance of the dead". During these ceremonies, multiple properties are burned while the tribe dances, chants, and wails, in order to appease the ghosts.

Another common ceremony is one that takes place when adolescents hit puberty. Girls go through a series of grueling tabus when her first period starts but is followed by a celebratory dance when it ends. Boys will undergo an official initiation into the tribe by participating in ceremonies that recount the tribes' mysteries and myths.

See also:

Southwest

Myths of the Navajo, Apache, and Pueblo peoples tell how the first human beings emerged from an underworld to the Earth. According to the Hopi Pueblo people, the first beings were the Sun, two goddesses known as Hard Being Woman (Huruing Wuhti) and Spider Woman. It was the goddesses who created living creatures and human beings. Other themes include the origin of tobacco and corn, and horses; and a battle between summer and winter. Some stories describe parallel worlds in the sky and underwater.

See also:

Plateau

Myths of the Plateau region express the people's intense spiritual feeling for their landscapes and emphasize the importance of treating with respect the animals that they depend upon for food. Sacred tricksters here include Coyote and Fox.

See also:

Arctic (coastal Alaska, northern Canada, and Greenland)

The myths of this region are strongly set in the landscape of tundra, snow, and ice. Memorable stories feature the winds, the moon, and the giants. Some accounts say that Anguta is the supreme being, who created the Earth, sea and heavenly bodies. His daughter, Sedna created all living things – animals and plants. She is regarded also as the protecting divinity of the Inuit people.

Subarctic (inland northern Canada and Alaska)

Here some myths reflect the extreme climate and the people's dependence on salmon as a major food resource. In imagination, the landscape is populated by both benign and malevolent giants.

Northwest

In this region, the dominant sacred trickster is Raven, who brought daylight to the world and appears in many other stories. Myths explore the people's relationship with the coast and the rivers along which they traditionally built their towns. There are stories of visits to parallel worlds beneath the sea. and up in the sky.

See also:

Aztecs

The Aztecs, who predominantly inhabited modern-day central Mexico, had a complex system of beliefs based on deities who directly affected the lives of humans, including those who controlled rain, the rising Sun, and fertility. Voluntary human sacrifice was a central piece to the order of the universe and human survival.

The Aztecs viewed people as servants and warriors of the gods, whom were not merciful or generous, but all-powerful beings that needed to be fed and appeased in order to avoid disaster and punishment. Thus, the concept of human sacrifice emerged. This practice was not new and had been used in other cultures such as the Mayans, but the Aztecs made this their main event, so to speak, in their ceremonies. These sacrifices were mainly to appease the sun god.

Creation Myth

According to the Aztecs, the creation of the earth started with a god called Ometeotl, otherwise known as the dual god, as they were made from the union of Tonacatecuhtli and Tonacacihuatl, whom the Aztecs believed were the lord and lady of their sustenance. Tonacatecuhtli and Tonacacihuatl had four children: Xipe Totec, which translates to "the flayed god" in Nahuatl, is associated with the color red. He is the god of the seasons and all things that grow on the earth. Tezcatlipoca, which translates to "smoking mirror", is associated with the color black. He is the god of the earth and the most powerful of the four children. Quetzalcoatl, which translates to "plumed serpent", is associated with the color white. He is the god of air. Finally, Huitzilopochtli, which translates to "hummingbird of the south", is associated with the color blue. He is the god of war.

Quetzalcoatl (The Plumed Serpent), the god of the air. And Tezcatlipoca (Smoking Mirror), the god of the earth.

The four children decided they wanted to create a world with people to live in it. Quetzalcoatl and Huitzilopochtli made the first attempt, starting by making fire. This fire became the sun, but only half a sun, because it was not big or bright enough to light their entire world. They then made the first man and woman, which they called Cipactonal and Oxomoco respectively. Their many children were called macehuales, and were to be the farmers of the land. From there they created time, and then the underworld known as Mictlan. They made two gods to rule this underworld called Mictlantecuhtli and Mictecacihuatl.

Eventually the world needed a real sun, so Tezcatlipoca took it upon himself to become the sun. This is known as the age of the first sun. During this time they also created giants to walk the earth. Quetzalcoatl, believing his brothers reign had lasted long enough, struck him from the sky with a club, and he fell into the waters of the earth. Angry, he rose from the water as a Jaguar and hunted all the giants to extinction. Once he finished, he rose back up into the sky and became the constellation Ursa Major. Quetzalcoatl then became the sun, birthing the age of the second sun. In order to get revenge on his brother, Tezcatlipoca threw a giant blast of wind at the world, blowing his brother and many of the macehuales away. Some macehuales survived, but they were turned to monkeys and fled to the jungles. In the age of the third sun, Tlaloc took over and became the worlds new sun. He is the god of rain who makes things sprout. Quetzalcoatl came to destroy the world again, this time with a rain made of fire, turning all people in this age to birds. He then gave the world to Tlaloc's wife, Chalchiuhtlicue (goddess of rivers/streams, and all manners of water). During her rule as the sun, a great rain came and flooded the world, turning the macehuales to fish and causing the sky to fall, covering the earth so nothing could live there, therein ending the age of the fourth sun. Finally, seeing how they had failed as a result of their bickering, Quetzalcoatl and Tezcatlipoca settled their differences and turned themselves into giant trees on either end of the world, using their branches to hold up the sky. Their father, Tonacatecuhtli, saw this mending of their mistakes and gave them the heavens to rule, with a highway of stars that we now know as the Milky Way.

There are many stories of how the age of the fifth and final sun came to be. One story tells of how Tezcatlipoca took flint and used it to make fires to light the world again, before discussing with his brothers what should be done. They decided to make a new sun that feeds on the hearts and blood of humans. To feed it, they made four hundred men and five women. This is where the story goes into different directions. Some say that both Quetzalcoatl and Tlaloc wanted their sons to become the new sun, so they each threw their sons into one of the fires created by Tezcatlipoca. Tlaloc waited for the fire to burn out before throwing his son into the embers, so his son became the moon. Quetzalcoatl elected to throw his son directly into the fiery blaze, so he became the fifth and final sun that we see in the sky today. Another story tells of the gathering of the gods at the ancient city of Teotihuacan, to discuss how to make a new sun. A god by the name of Nanahuatzin, god of disease, offered to throw himself into the fire and become the new sun. Being a weak and sickly god, the others thought he should not be the one to do it, and that a stronger and more powerful god should be the sun. Tecuciztecatl, a very wealthy god, stepped forward and said he would do it, but was not able to find the courage to jump into the flames. Nanahuatzin, with little hesitation, then threw himself into the fire. Seeing his bravery, Tecuciztecatl decided to jump in too. They were both transformed into suns, but the light was now too bright to see anything, so one of the other gods threw a rabbit at Tecuciztecatl, dimming his light and turning him into the moon. Nanahuatzin, now the new sun, was essentially reborn as Ollin Tonatiuh. The problem they now had was that he would not move from his position in the sky unless the other gods sacrificed their blood for him. So a god by the name of Tlahuizcalpantecuhtli, lord of dawn, threw a dart at Tonatiuh, but missed. Tonatiuh then threw one back at Tlahuizcalpantecuhtli, hitting him in the head and turning him into Itzlacoliuhqui, god of coldness, frost, and obsidian. Realizing that they could not refuse, the other gods offered their bare chests to him, and Quetzalcoatl cut out their hearts with a sacrificial knife. With the blood of the gods, Tonatiuh began to move across the sky in the same pattern that we see to this day. Quetzalcoatl took the clothing and ornaments of the sacrificed gods and wrapped them in bundles, which the people then worshipped.

See also:

Central America

South America

 

Computer-aided software engineering

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