Medicinal Plants Classification Biosynthesis and ... - Index of

Native Medicinal Plants used in the Ethnomedicine of the Córdoba Hills...
the power of its active substances but also, and above all, on the symbolical power conferred
by the particular context of the cure, the ritual in which it is prescribed, the ways of
administration and the form or attitude of the person administrating it.
A common practise of Spanish origin, is to expose the plants to the ―sereno” or dew and
harvest them at sunrise on ―Holy days‖ (generally Good Friday), after which they become
―holy‖, an attribute no doubt connected with their power and, in turn, with their efficacy.
References to uneven numbers are also frequent, especially 3 and 7, for the number of parts,
doses and times of administration.
Traditional medicine and ritualistic cures also include the symbolic value of the curing
places and elements. Hence, it is common to use ―cepacaballo‖ (Xanthium spinosum) thorns
placed in the shape of a cross to cure warts; others suggest carrying out this cure at
crossroads, places which symbolically represent meeting points and encounters with the
numinous.
Curing parasites combines the ingestion of plant species, especially garlic (Allium
sativum), ―zapallo‖ (squash) seeds (Cucurbita spp.), sugar (Saccharum officinarum), and the
cure by words that is performed in a decreasing numeric countdown (for example, from 100
to 0), which metaphorically accompanies the progressive disappearance of the parasites, one
by one, until being cured.
Likewise, healing by words is generally used when treating ―nervios‖, toothaches, burns,
warts, drunkenness and parasites, and is practised in the presence of the patient or at a
distance. The cure for ―empacho”, “pata de cabra”, ―culebrilla” and liver disorders require,
other than plants, a ritualistic cure which combines healing by words, measuring with a red
tape, ―tirar el cuerito‖ (pulling the skin), rubbings with ashes and saying prayers, or
applications of Indian ink on the patient‘s skin.
Another common practice used in the area for treating toothaches or umbilical hernias in
children, is the ―cura por el rastro‖ (healing by a person‘s tracks). The procedure, which
must be performed during a waning moon, involves drawing the perimeter of the patient‘s
foot on the ground, or else in the bark of fig (Ficus carica) or ―chañar” (Geoffroea
decorticans) trees, cutting out the silhouette and leaving it to dry in a dark place.
On the other hand, the prevention of evils and harms uses plants that are generally not
autochthonous and are acquired in herbariums and holy shops of the area, although in some
cases they are grown at home like ―ruda‖ (rue- Ruta spp.), ―romero‖ (rosemary -Rosmarinus
officinalis) and laurel (Laurus nobilis). Also used for this purpose are ―palo santo‖ (Bulnesia
sarmientoi), ―cachiyuyo‖ (Atriplex montevidensis), garlic (Allium sativum), lemon (Citrus
limon) and orange (Citrus cinensis). It is also common to incense with coffee (Coffea
arabiga) and sugar (Saccharum officinarum) to prevent the entrance of bad spirits. Other
preventative measures use and manipulate Catholic symbols and elements like holy water and
plants like the olive tree (Olea europaea) or palm tree.
Apart from the diagnosis with water and oil, previously mentioned for its therapeutic
value, “ojeaduras” (evil eyes), “daños" (harms) and ―males” (evils) require prayers
involving the sick child‘s name. Also frequent is the use of Christian symbols, like making
the sign of the cross on the temples and forehead while imposing their hands and evocating
the healing power of God (Holy Trinity, Jesus Christ), canonized saints (like Saint George) or
popular canonizations (Pancho Sierra, Gauchito Gil). When healing by words is not enough
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