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Letter from the Publisher
Poplar is one of my all-time favorite trees. It is a fast growing tree, as
far as trees go, with a relatively short life cycle (50-75 years), so it
grows big, tall, and strong quickly, reaching its roots deeply into the
earth to support its massive trunk. It grows up tall in the sky, but the
branches drop easily at first sign of distress, often caused by strong
winds or snow. It is a good tree to take a lesson from—our little
human lives are also short—to grow big, tall, and strong and be true to
ourselves; and if there is something happening around us that doesn’t
serve our highest good, drop it. Let it go, as Elsa would say.
There are many medicinal species of poplar, and indeed many trees in
its family (Salicaceae) have similar health benefits. Willow is among
those medicinal salicaceous trees, but none of them have quite the
spirit of poplar, which is unique, and a gift to we lowly humans.
This issue is about an entire genus of trees (Populus) commonly
known as cottonwood, or poplar, interchangeably. You will see them
referred to as both, varying from article to article. When authors
discuss a specific species, they will give the Latin name. At times,
certain qualities may be of particular importance—fragrance, for
example. This will also be specified. Otherwise, it is reasonable to
assume the entire genus can be used in the way described.
I encourage you to go out to the creek or river, look along the banks,
and find your local native poplar species. Give it a hug, sit at its roots,
and share in the peace of its existence. It’s always a good idea to try
and be a tree, as there are many lessons to learn from these noble
plant friends.
Green Blessings,
Amanda
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Table of Contents
Poplar Herbal Monograph
4
Balm of Gilead, Comfort for the Soul
11
Finding Balm of Gilead
17
Native and ceremonial Use of Populus
30
Cottonwood Remedy Recipes
39
References
49
Glossary of Herbalism
52
Disclaimer
62
3
Poplar Herbal Monograph
Seraphina Capranos
When I need to find myself and regroup after periods of stress or
heartbreak, I go and sit by a poplar tree. Perhaps it’s the
convergence of all the elements that poplar trees love—water,
sun, green land, and chatty birds—that rejuvenates me. They are
big. Sturdy. Powerful. And in the late winter or early spring, they
smell divine. I swear I can hear this tree speak to me when I lean
my tired back against its body. I offer it my pain, and in return I
feel its strength and wisdom, ancient and deep. To the Lakota
people, the poplar is the Sacred World Tree.1 It's from this tree
that they believe humans originate. Poplars were once called
“messengers of the gods” because people thought the trembling
4
leaves were conversing with the wind. A pinch of the buds and
leaves wrapped in leather and carried is said to enhance one’s
ability to hear spirits’ guidance. No matter the belief, this tree is
one that offers healing, connection, and peace to the people that
live among its groves.
Latin Name: Populus spp. (including: P.alba, P. tremuloides,
P.deltoides, P.gileadensis, P. balsamifera, P. angustifolia, P.
trichocarpa, P. fremontii)
Botanical Family: Salicaceae
Common Names: Poplar, cottonwood, balsam poplar, Alamo,
aspen, quaking aspen, tacamahac, hackmatac
Parts Used: The closed bud before opening, leaves, and bark.
The entire plant is medicinal.
Constituents in bud and leaf: caryophyllene, cineole, cinnamic
acid, humulene, omega-salicyloyl-salicin, P-coumaric acid, benzoic
acid, populin pyrocatechin, salicortin, salicyl-alcohol, trichocarpin,
fatty oil, phenolic glycosides
Constituents in bark: creotinic acid, dihydromyricetin, palmiticacid-ester, populoside, querectin-3, 7-dimethylether, salicortin,
trichocarposide
Actions: anti-inflammatory, analgesic, febrifuge,
antimicrobial, diuretic, hepatic, vulnerary, anodyne
antiseptic,
Poplar and Its Habitat
Poplar (or cottonwood) describes a genus of 35 species of trees,
most of which like to live close to water, so you can often find
them in or near canyons, creeks, roadside ditches, riparian
forests, lakeshores, or riverbanks. They are native to open areas
5
in most of the Northern Hemisphere. No matter
branches reach up high to the open sky with
crowns, as if hugging the sun. These trees
presence, but do not grow well by the shade
While the cottonwoods like their feet wet,
mountains at 6000 feet or more.2
the species, their
beautifully broad
carry a majestic
of other species.
aspens grow on
Poplars are fast-growing trees that can reach 165 feet (50m), with
wide trunks up to 6 feet (2m) in diameter. The bark is smooth and
light grey, but it can become deeply furrowed and dark brown as
the trees age. The leaves are shiny, smooth, and green, 2–5
inches (6–12 cm) long. They vary oval- to wedge-shaped and
have a sharply pointed tip. The catkins (flowering body of the
tree) grow differently on male and female trees, along with sticky
fragrant leaf buds, and are among the first signs of spring. Male
catkins are small, ¾–1¼ inches (2–3 cm) long; and female ones
are larger, 3–8 inches (8–20 cm).3 They develop into hairy
capsules that release the seeds, which are covered in white fluffy
hairs and are dispersed by wind in the late spring to early
summer. Another common name for several species in the poplar
genus, cottonwood, refers to the white hairs on its mature seed.
Despite this dissemination of seeds, poplar usually propagates
through root sprouts instead.
Poplar in World History
Indigenous people in Canada used the wood of black cottonwood
(P. trichocarpa) for dugout canoes and cradles to carry their
children.3 The buds burn well, and can be used to make a friction
fire-starting set. The ash can be used to make a cleanser for hair
and buckskin clothing. Just like today, indigenous people
historically used the resin from the buds to treat sore throats,
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coughs, lung pain, and sore joints. The sticky resin is full of
antimicrobial properties.
Bees collect cottonwood resin and use it to seal off and protect
their hives against intruders such as mice, which can damage and
infect the hive.3
The ancient Sumerians and Egyptians used poplar medicine for
relieving pain, fever, and inflammation. In the Middle Ages,
Hippocrates, Galen, and Hildegard von Bingen (all great thinkers
and writers contributing to what would become modern medicine),
also used this medicine as an anti-inflammatory and analgesic.4
While many believe a modern ointment of this tree, sometimes
called Balm of Gilead, is the same one referenced in the King
James Bible of 1611, it is not. This is where knowing your Latin
names comes in so handy! The plant referenced in the Bible is
actually Commiphora gileadensis, or more recently, botanists say
it may even be a Terebinth tree in the genus Pistacia.5
Poplar as Herbal
Medicine
I’ve been using poplar medicine
since I was a teenager growing up
in the lowlands of Ontario, Canada.
My family used tinctures from the
buds to ease painful sore throats.
Harvesting the sticky, resinous
buds in late winter and early spring
makes for a potent fresh tincture
for gargling, adding to cough
syrups, or simply taking straight
7
off the spoon. Poplar’s resins, benzoic acid and populin, contribute
to this herb’s status a cooling, soothing, and pain-relieving
remedy for topical and internal use.
It’s an antimicrobial and is considered a specific remedy for
laryngitis accompanied by loss of voice.6 It can also be used for
dry, unproductive coughs and chronic bronchitis.
The buds or bark are thought to act as a bitter to improve
digestion. You can make a vinegar of the bark to decrease
heartburn and improve overall digestion and assimilation.
Herbalist Michael Moore has a lovely, simple recipe in his book,
Medicinal Plants of the Mountain West, for a brandy-based
digestive bitter:
Make an excellent, old-fashioned bitters by steeping an ounce of the
dried bark, one-fourth ounce of Licorice root, and a teaspoon of cloves
in a fifth of brandy. After a month, the bitters have “matured” and can
be sipped for poor appetite, indigestion, and feverishness.7
The bark and buds have a gentle effect on the kidneys and
bladder as a slight diuretic and effective antimicrobial for urinary
tract infections.
Poplar spp. all contain the widely known glycoside salicin, which
converts to salicylic acid in stages in the liver and intestines, the
chemical from which Aspirin was synthesized in 1897. Taking an
herbal preparation from a poplar tree is not the same as taking
Aspirin, in that Aspirin is the laboratory-made medication
acetylsalicylic acid, and it has side effects. The body metabolizes it
like a drug, because it is one. Poplar herbal preparations, on the
other hand, are not simply salicylic acid. The whole herb contains
dozens, if not hundreds, of plant constituents that buffer the
effects of salicylic acid.
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The leaves or bark, either fresh or dried, can be crushed as a
poultice or prepared as a fomentation for muscle aches, sprains,
or swollen joints.
As a member of the Salicaceae family (willow is also in this
family), it’s notably useful externally to help ease the
inflammation of rheumatism or arthritis and general muscle aches
and pains, likely due to its anti-inflammatory salicin. Add it to
analgesic massage oils, liniments, or ointments. I’ve used it to
ease the pain and discomfort of sprains, strains, and broken
bones.
It’s also used topically for dry, irritated, inflamed or painful skin
conditions such as psoriasis, eczema, or dermatitis.8 It makes a
great addition to creams or salves for chapped, scaly skin. Poplar
is a known vulnerary, soothing and healing the skin.
Many herbalists, including myself, use poplar bud oil as a base for
salves and creams or add it to other oils to prevent them from
going rancid, thanks to its antioxidant activity. Plus, it smells
simply divine!
Medicine Making
The resinous buds contain the most concentration of medicinal
properties of this plant. Resin, the sticky, oozing, magical stuff
surrounding the buds, is best extracted in warm oil, or a highproof alcohol such as 95%; resin is not very water soluble.
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Poplar Bud Tincture This recipe produces a powerful tincture and is my personal
favorite way of using this herb.
Ingredients and Supplies
• poplar buds, harvested in mid to late winter
• high-proof alcohol (at least 150 proof)
• glass canning jar
Directions
1. This tincture should be prepared as a 1:2 ratio. This means 1
part herb (weight) to 2 parts alcohol (volume). For example,
weighing out the buds on a kitchen scale, if they weigh 8
ounces, then you’ll use 2 cups (16 ounces by volume) of your
alcohol menstruum.
2. Put the plant material in the jar.
3. Cover with your alcohol of choice. (151 or 191 Everclear is a
popular choice. The latter is illegal or by special order only in
some states.)
Cautions: No side effects or drug interactions have been
reported.6
However,
avoid
using
in
conjunction
with
anticoagulants. I would also avoid use if an individual has a
history of reactivity with salicylate or Aspirin products.
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Balm of Gilead, Comfort for the Soul
Evan Silver Tree
Considered to be among the most sacred of herbs throughout
many ancient cultures, Balm of Gilead was once used in many
forms of holy incense and anointing oils as a sacramental herb.* It
was widely used in Christian, Islamic, Egyptian, Judaic, Greek,
Hindu and many other cultures as an ingredient in incenses that
were burned as offerings to God or gods, to connect more deeply
to the divine, and to aid in one’s spiritual evolution.
*I am using the word “herb” in the sense that Chinese Medicine
does—anything used medicinally qualifies as an herb. Balm of
Gilead isn’t a plant, but rather a resin from a plant.
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In ancient times, it was such a rare, sacred material that it was
included among the precious gifts of the Queen of Sheba to King
Solomon as a show of reverence. In ancient Israeli culture, Balm
of Gilead was counted as one of the top most important herbs
used in religious ritual for its blessed, healing smoke.
There has been much mystery surrounding the true identity and
origin of the renowned Balm of Gilead. The confusion lies in the
distinction between what ancient sources refer to as Balm of
Gilead and what is known and used as Balm of Gilead today. It is
true that there is a tree which grew in abundance upon the slopes
of Mount Gilead in the Middle East, whose tales and stories are
spread throughout the histories and legends of the Eastern World.
However, what is commonly used as Balm of Gilead today is most
often the resinous winter buds of the North American poplar tree,
or cottonwood, with the exception of a few smaller varieties which
grow in the East. In ancient times, the true Balm of Gilead tree,
also known as Judaean balsam, once grew only around the Dead
Sea, but that species has been extinct from the region for
centuries.
There are many different cottonwoods and willows which
interbreed with related species, making it difficult to determine
from exactly which salicaceous tree a certain bud originated. To
make matters even more confusing, different Latin names are
often applied to the same species of poplar. Regardless of the
origin and ancient histories of Balm of Gilead, there are many
species of poplar from different continents that were all used by
native peoples as sacred incense and herbal medicine.
Balm is a term that generally refers to a medicinal oil or resin. In
the Old World, Balm of Gilead was a term that often referred to
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healing in general, whether physical or spiritual. In Judaism, the
Holy Spirit, or God, is considered to be the true Balm of Gilead.
The fragrant, resinous buds of poplar trees have been known for
their use in various spiritual practices and healing ways for
thousands of years. They have been used for various religious
purposes since even before the time of King Solomon and are
mentioned several times throughout the Bible for their many
virtues.
In ancient times, the burning of Balm of Gilead, accompanied by
prayer, was often employed for its ability to heal on the soul level,
bringing restoration, nourishment, and rejuvenation to the
wounded soul, while the upward flowing smoke was thought to
carry prayer to the Heavens.
It is written that Mary, mother of Jesus, washed Jesus’ clothes in
the spring of Ayn Shams on her way to Palestine from Egypt.
From that day, the spring was known to be blessed and
considered sacred. During the Middle Ages, it was said that the
Judean balsam trees were only able to produce their aromatic
secretion on lands that were watered by this holy spring. During
the invasion of Titus, two battles took place at the two sacred
balsam groves of Jericho. In the frenzy, the Jews were fended off
from trying to destroy the precious poplar trees. From then on,
the groves became public property and an imperial guard was set
to protect them day and night for years to come.
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Today, buds of the
poplar tree are still
used in many of the
same ways in which
the
ancients
used
them. Among many
religions, it is still
common to use the
sweet, holy smoke of
the Biblical Balm of
Gilead
in
ritual,
whether to heal the
soul from trauma or
wounds, to strengthen the channel to the Spirit World, or to honor
thousands of years of rich tradition through religious ceremonies
and rites. In addition to its many spiritual virtues, Balm of Gilead
has also been used for ages as a medicinal incense for many
different ailments and imbalances among various traditional
medicine practices.
Balm of Gilead is known in the Western Herbal tradition to clear
inflammation and increase circulation to the respiratory system
when its smoke is inhaled. The buds have been used internally to
treat coughs, sore throat, bronchitis, and tonsillitis, as they
soothe, disinfect, and astringe the mucous membranes. In fact, it
is considered specific for laryngitis that is accompanied by loss of
voice. Topically, and through the use of its smoke, poplar resin
has a cooling and moistening effect to the skin and can dispel heat
from a variety of different external disorders due to its cooling
properties.
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In Native American plant lore, poplar and cottonwood trees are
considered most sacred allies in the plant kingdom. They are
believed to be messengers of the spirits, conveying guidance and
wisdom from the Spirit World through the rustling of their leaves.
Wiccan traditions use Balm of Gilead in mixtures of incense for
protection, to strengthen the being and for self-healing. It is used
in spells for mending a broken heart, and when traditionally mixed
with wine, it is used to call in new love.
The Bible mentions Balm of Gilead as a great comforter and friend
to the broken-hearted. Many sources have stated that the resin
brings peace to the home, ends marital and sexual problems, and
soothes arguments and quarrels between lovers, friends, and coworkers when placed around the neck or in the four corners of the
home.
Balm of Gilead is no doubt one of the most popular incense herbs
found throughout the age-old texts, myths, and stories of many
ancient cultures. Its sweet, uplifting aroma carries with it a sense
of comfort, wonder and a touch of magic. By inhaling the holy
smoke of poplar buds through the nose and into the olfactory
system of the brain, something is triggered deep within that can’t
quite be explained, only experienced.
This ancient herb of holy origins, whether used by the Native
peoples of North America or used in the religious traditions of the
Middle East, has captivated the hearts and touched the souls of
many people around the world and therefore deserves the respect
and reverence it has gained through the ages of its fragrant
history.
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Latin Name: Commiphora gileadensis, Populus trichocarpa
Other Names: balsam, Judaean balsam, balm poplar, balsam
poplar, Balm of Mecca, black cottonwood, tacamahac, hackmatack
Family: Salicaceae (willow family)
Planet: Venus, Saturn
Element: water
Chakra: heart (4th)
Parts Used: leaf bud, resin
Aroma: sweet, balsamic, woody, vanilla, and cinnamon-like
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Finding Balm of Gilead
Lauren Stauber
As winter settles upon Colorado’s Front Range, while my garden
sleeps and most harvesting of plants has ceased, I eagerly await
the emergence of the cottonwood buds. All around my home, the
bright yellow leaves of the autumn cottonwoods have come to rest
under snow and ice, and bare tree limbs now gesture wildly of
medicine to come.
These towering trees cast branching shadows across the winding
frozen stream behind my trailer, and the moving waters of
Boulder Creek. Walking along these waterways through this
foothills city, I search for silhouettes of tear-shaped buds against
the cold sky, and scan the ground for fallen branches. The tight
little buds on these branches contain a special substance, a sticky
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aromatic resin, pungent and bitter to the tongue with a sweet
balsamic smell that I love to breathe in.
On a sunny winter or early spring day, the resin begins to soften
and seep out of the closed buds in amber gold droplets. And this
is a special thing to find, as it is the perfect time to gather them.
But as the days grow increasingly warm, the flower buds will
begin to open, releasing cascades of red catkins, followed by an
unfolding of green from the leaf buds. Then the window of
gathering will have passed.
Cottonwood buds are one of the first
herbal
medicines
I
began
to
wildcraft. I’d been hearing about
them from other herbalists. I even
purchased a gorgeous salve made by
a friend so I could experience the
smell and feeling of it. At some point,
it dawned on me that I was
surrounded by Populus trees of
different kinds. They grow around
my home and in surrounding areas,
providing cooling shade in the
summers, and dropping budded
branches through the winter. So I
began to notice them more, observe them through the wheel of
the seasons, smell and taste them, and finally I began harvesting
small amounts.
You may have heard of Balm of Gilead, an old testament reference
to a coveted aromatic substance, a medicine and perfume, and
the subject of an African American spiritual praising the healing
balm of redemption. Along the way, the biblical Balm of Gilead has
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been associated with different plants and trees. Among western
herbalists, the name has come to be associated with certain
Populus species, including the balsam poplar (P. balsamifera),
black poplar (P. nigra), and others. For some, Balm of Gilead
relates to any Populus tree that has aromatic resinous buds
suitable for medicine making. I am not sure when this association
originally took hold, but it intrigues me. The name evokes a
quality of something precious and powerful. And as I am scanning
the cold, dormant landscape for the young buds of the
cottonwoods, and in that moment of discovering the season’s first
drop of resin catching the rays of the sun, it does feel like finding
something precious. And powerful.
It is also said that where there are cottonwoods, there is water.
Water is most certainly a precious and powerful thing. But
actually, Populus species are not rare at all. As a genus, they are
common and widespread. They are trees of the people. The
populous. They are part of the indigenous and folk traditions of
North America, as well as lands throughout the Northern
Hemisphere. And when I work with them, I feel a sense of my
birthright as an earthly being to find medicines, foods, and other
sustenance in my natural surroundings. I feel a sense of how
ordinary this really is. So I would say Balm of Gilead is all at once
precious, powerful, and beautifully ordinary.
Herbalists work with Populus buds in different ways, including
internal and topical remedies, tinctures, syrups, liniments, oils,
and salves. The method I have most experience with is an oil
infusion. Topically, the buds of various Populus species have
traditionally been used for wound healing, prevention of infection,
musculoskeletal pains, congestion, and inflammation. There are
subtle variations between species, and even the color of the resin
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varies from deep reds to light golds. But there is also plenty of
common ground in how they are used. When exploring the species
in your area, if the buds are resinous and aromatic, I’d say they
likely have some good healing qualities, and they are worth
experimenting with.
There is an enthusiastic degree of hybridization between Populus
species, which can make identifying them complicated. In
Colorado, the Populus natives include cottonwoods, aspens, and
poplars, among them a smattering of balsam poplars (P.
balsamifera), known for their particularly intoxicating aroma, and
the trembling aspens (P. tremuloides) whose leaves create a song
of jingly whispers in the wind.
Thus far, I’ve only infused the buds of the cottonwoods growing
near where I live. The cottonwood natives around me are: plains
cottonwood (Populus deltoides subsp. monilifera), narrowleaf
cottonwood (Populus angustifolia), and lanceleaf cottonwood
(Populus x acuminata) commonly considered a hybrid, although
this is disputed by some who believe it is a self-fertile variety. I
mainly gather from what I believe to be the triangular-leafed
plains cottonwood, which has very plump, aromatic buds that
produce a good amount of resin. The scent is a touch lighter than
the balsam poplar, but still delicious! I’ve found the potential
harvesting time for these buds to be long, ranging from late
autumn to early spring, and sometimes unpredictable, depending
on the year’s weather patterns.
How I use Balm of Gilead Oil
Cottonwood-bud-infused oil has become one of my favorite
relaxing musculoskeletal remedies. I use it as a simple, and also
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add it to all sorts of blends. I use it locally on sore, spasmodic
muscles and inflamed joints, as well as for general body tension
over broader areas.
Populus species are often described as a cooling remedy, and with
some forms and remedies, this comes through more than others,
such as in working with the bark in water extractions. But I find oil
infusions of the bud resin to transmit an unmistakable warmth.
Like most of my favorite topical remedies, it has complex
energetics. There is a heat-clearing quality reflected in its
bitterness and its anti-inflammatory components, and I’ve
absolutely used it with good effect on multiple acute injuries that
are hot and swollen, including recovery from a fracture with
surgery, a sprained ankle, a subluxated rib, and a swollen,
inflamed wrist caused by overuse. But I find it also brings a gentle
stimulating warmth to areas that are stuck, stagnant, and cold. I
therefore find it appropriate for cold pains where there is
contracted tissue or hindered circulation, and for chronic
conditions where a combination of hot and cold energetics often
exist together, such as with some cases of sciatica or old injuries
that never quite healed all the way. Its mild anodyne actions can
help take the edge off different kinds of pain in exchange for a
comforting, dispersive tingle.
My Ayurveda teacher, Todd Caldecott, has spoken of Balm of
Gilead oil as one of his favorites for Abhyanga (Ayurvedic selfmassage) for balancing vata dominant people who tend to run
cold and dry, accumulating spasmodic tension and agitation in
their bodies and minds. He also describes its protective properties
and the grounding, centering effect of its scent on the nervous
system as vata pacifying.
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The antimicrobial resin forms to protect the growing buds through
the winter, and from a plant spirit perspective, this protective
quality is carried through the oils as they are massaged into the
body, not solely on the physical level, but also in subtle energetic
ways. And the sweet balsamic scent does seem to soothe the
nerves, at least I find it does so for me.
Having some vata tendencies myself, I decided to try Balm of
Gilead oil for self massage, and now it’s become one of the main
oils I’ll grab for this purpose. It feels gently warming and moving,
bringing fluidity to places that feel stuck. But, also it calms,
settling me down while dispersing tensions out of me. It’s an oil
that gets me back in my body when I am too much up in my
head. It also seems to bring some vitality to my skin. And I can’t
stop smelling myself after I use it!
The protective antioxidant and antimicrobial properties of Populus
bud resin are also valued for wound healing and prevention of
infections. Some herbalists use Balm of Gilead oil as a natural
preservative to add to other oils. I was once given bottle of tenyear-old P. balsamifera bud oil that smelled as amazing, as if it
were pressed out yesterday! I’ve never had any other infused oil
last close to that long. More and more, I’ve been adding
cottonwood bud oil to other oils for this reason. But I’ve yet to do
a real test on its effectiveness, what the ideal ratio would be, or
how these protective properties might vary between species.
Something to explore.
Recently, I used cottonwood bud oil for an ear infection my son
developed. Because I was using a combination of herbs and
methods, I can’t be sure how much it helped in and of itself, but
his ear pain and pressure did subside over a couple of days using
a protocol that included cottonwood bud oil. I like that it brought
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both antimicrobial and anodyne actions to the situation. I applied
a couple drops of warmed oil (both as a simple and blended with
mullein and St. John’s wort oil) into each ear, and I also gently
massaged it behind his ears and around his neck and shoulders to
support flow in his lymphatic system. I’ve since learned that other
herbalists use Populus bud oil for ear infections too. And Culpeper
wrote about dropping the warm juice of white poplar leaves into
the ears to ease pain.
Cautions: Never apply anything into the ear when the eardrum is
perforated. Some people develop allergic contact dermatitis from
Populus species. Populus species contain salicin. People with
allergies or sensitivities to salicylates should use caution with
topical Populus bud oil. The solubility of salicin in lipids is
questionable, but it may be that some oils extract them better
than others, or that some forms are more easily extracted.
Balm of Gilead Oil Here is how you make your own miraculous
Balm of Gilead Oil.
Ingredients and Supplies
•
Populous
buds
harvesting, below)
(see
instructions
•
shelf-stable oil of choice
•
glass canning jar
•
crockpot or saucepan
•
optional: beeswax, salve jars
for
Directions
1. If there are any species of Populus trees growing near you, find
the ones with the most aromatic and resinous buds. Ideally,
23
you’ll want to harvest them when they are still closed tight, but
beginning to drip resin. Keep in mind that there are both leaf
and flower buds on the trees, and the leaf buds have a much
higher resin content. They can be difficult to tell apart, but just
pick the ones that feel sticky. I prefer to gather from fallen
branches, as this is the gentlest approach for the tree, and
many of these trees are enthusiastic self-pruners. Going out
right after a windy day is likely to reveal some fallen treasure.
Note: If you do not live near aromatic Populus species, you can
still purchase the buds from other herbalists or distributors.
2. After gathering your fallen branches, break the buds off into a
container or onto a tray of some kind (a task that results in
extremely sticky, but delightful-smelling, fingers). The branches
themselves are also medicinal, but that’s another article.
3. I like to lay the buds out for a day to evaporate off any
excessive water. Some herbalists do work with dried buds, but
others, like Ryan Drum, strongly discourage this. He doesn’t
mince words when he writes “DO NOT USE DRIED POPLAR
BUDS FOR MEDICINES.” Drum says this is because he has
observed a high incidence of fungal decay inside the dried buds.
I prefer to use them fresh, to capture as much of the volatile
oils as I can.
4. After letting them rest for one day, I fill a clean jar about two
thirds full with the buds.
5. Pour a stable oil of choice over them to fill the jar. I usually use
olive oil, but there are certainly other options. Ideally, I want
the buds to move freely in the oil when I stir them, but with a
sense of density in the jar.
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6. Because the buds are fresh, cover the jar with muslin or some
other breathable cloth secured with a jar ring or rubber band.
This is so any water can evaporate out.
7. Resin is more effectively extracted with some heat. So I place
the jar (now filled with buds and oil) in a crockpot water bath on
low. Many herbalists will leave their oil warming for a day or
more. I tend to pulse it in blocks of four to six hours over a
period of days, stirring periodically, with breaks where I let it
cool down. I do this because I don’t want to burn my oil. I may
be erring on the side of caution here, but this has been my
method for the past few years.
8. After I’ve applied what feels like enough heat (when the smell
of the resin has permeated the oil), I let the buds sit for a
month or more, stirring periodically.
9. Before straining the oil, I always warm it again, and give one
last good stir before pouring the oil through unbleached muslin
into a clean jar.
10. Over the next day or so, I let the strained oil settle, so any
remaining water and sediment can separate out to the bottom.
Then I decant the clean oil off from the water and sediment into
another clean jar.
11. Finally, I pour it into a dark glass bottle, label it, and store it
in a cool dark place. You now have a precious and powerful
thing. Your own Balm of Gilead oil!
Notes on Making Balm of Gilead Oil
• Whatever jars you use for infusing your buds will be almost
impossible to clean all the way. You can soak them in rubbing
alcohol overnight, then scrub them out with hot soapy water,
but even then, you might be left with some resinous residue.
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Best to just designate certain jars as your official Balm of Gilead
vessels.
• Once, when working with some extra sticky buds, I noticed that
the oil came out cloudier than usual. At first I was concerned
that it had gone bad. But the oil still smelled very good to me.
I’ve spoken to a couple other herbalists who’ve experienced a
similar phenomenon with Populus buds. The current consensus
among us is that this is some aspect of the resin. Over time,
this cloud settles to the bottom, but it can easily be mixed back
in with a good shake. I’ve noticed that these batches feel
particularly medicinal, and I consider them to be extra special.
But do follow your nose. If your oil smells unpleasant, you are
probably dealing with rancidity or mold.
• I once let some buds dry as an experiment and stored them in a
jar. After a time, I noticed a bit of mold forming on some of
them. Perhaps they had not been thoroughly dried (they can
take a month or more to dry completely). I picked through the
buds and discarded the moldy ones, then put the rest in the
freezer for a few weeks. When I thawed them out, they smelled
fine to me, so I went on and infused them into oil. And as far as
I can tell, that oil turned out fine. The point is, you don’t
necessarily have to toss all your buds if you notice some mold
on a few of them. Again, it’s important to follow your nose. If
the oil smells good, you can certainly use it for yourself and
your family. You probably shouldn’t sell that batch, but it’s still
worthwhile medicine for the home. The other point is, make
sure your buds are completely dry before you close them up
into a jar.
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Balm of Gilead Salve Now that you have the infused oil, it is easy to make a salve. The
salve has the benefit of being less messy than the oil, and easier
to transport, while also extending the
time that the medicine of cottonwood is
active on the skin.
Ingredients and Supplies
• Balm of Gilead oil
• Beeswax
• Glass canning jar
• Saucepan or crockpot
• Salve jar or container
Directions
1. Add 1 ounce of beeswax for each 1 cup of the oil.
2. Melt them together using the double boiler method (page 41).
3. Pour the mixture into your container(s) of choice.
4. Let it cool and harden, and then put the lid(s) on.
Blending with Balm of Gilead Oil
I confess there is little that I wouldn’t want to put some Balm of
Gilead oil into. It’s just one of those staples for me. Sometimes
it’s central to a blend, and sometimes it’s just an accent. Here are
some combinations to play with. You can combine a couple of the
oils suggested here, or mix a bunch of them together. They can all
be used as infused oils, or you can explore some of them as
essential oils. And, there are many other possibilities not
mentioned here.
27
Important: Please research essential oil safety before including
them in your herbal remedies. A link is provided in my references
for this (page 50-51).
• For a decongesting chest rub, blend with mullein (Verbascum
spp.), ginger (Zingiber officinale), thyme (Thymus vulgaris),
grindelia (Grindelia spp.), bee balm (Monarda spp.), and mint
(Mentha spp.).
• For a muscle rub, blend with chamomile (Matricaria recutita),
ginger (Zingiber officinale), mugwort (Artemisia vulgaris),
marjoram (Origanum majorana), goldenrod (Solidago spp.), and
various conifers (species of Pinus, Juniperus, Picea, Abies, Cedrus,
etc.).
• For inflammation, blend with chamomile (Matricaria recutita),
Solomon’s seal (Polygonatum spp.), St. John’s wort (Hypericum
spp.), arnica (Arnica spp.), yarrow (Achillea spp.), rose (Rosa
spp.), and comfrey (Symphytum officinale).
• For wound healing, blend with calendula (Calendula officinalis),
plantain (Plantago spp.), pine (Pinus spp.), comfrey (Symphytum
officinale), St. John’s wort (Hypericum spp.), lavender (Lavandula
angustifolia), yarrow (Achillea spp.), and amalaki (Emblica
officinalis).
• For a digestive belly rub, blend with mints (Mentha spp.), catnip
(Nepeta cateria), ginger (Zingiber officinale), fennel (Foeniculum
vulgare), chamomile (Matricaria recutita), yarrow (Achillea spp.),
and lemon balm (Melissa officinalis).
• For a uterine rub, blend with mugwort (Artemisia vulgaris),
chamomile (Matricaria recutita), ginger (Zingiber officinale),
yarrow (Achillea spp.), sage (Salvia spp.)—with a special shoutout to clary sage (Salvia sclarea)—rose (Rosa spp.), and castor oil
(Ricinus communis).
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• For an ear oil, blend with mullein flower (Verbascum spp.), St.
John’s wort (Hypericum spp.), garlic (Allium sativum), and
calendula (Calendula officinalis).
• For a relaxing self-massage, blend with what you find most
grounding and calming, or light and uplifting. Use scents and
plants that speak to your heart, soothe your nerves, relax your
body, and lift your spirits. Follow your nose and your intuition.
You will know it when you find it.
Thank you for joining my celebration of Balm of Gilead oil. I hope
you’ll find benefit in what I’ve shared here, and that you’ll
discover your own ways to work with these trees of the people.
29
Native and Ceremonial Use of Populus
Gina Gibbons
In nature, we can see the deepest parts of ourselves. Through
nature, we can learn about who we are. We can see and even
touch the mycelial threads that remind us of our deep connection
to the greater whole. Just like the rotting leaves on the forest
floor, we contribute to the cycle of rebirth, and hopefully, new
thriving life. Nature reminds us of our greatest potential. In her
vivid colors, dreamy landscapes, crystal clear symbolism, and
elemental archetypes, we can use her as a roadmap to human
evolution. To rise and expand into our greatest selves, we must
30
find deep roots within the darkness of the soil and expand upward
from there.
Trees are a magnificent reflection of this spiritual concept. The
myth and lore of trees is extensive in each and every culture and
is a deep well that we can call upon to help guide us through
these modern times of radical change. Through this
understanding, we can open to nature’s ingenuity, and together,
we have the option to co-create a healthy, sustainable landscape,
both inside and out.
Populus trees have an important, central role in traditional
ceremony, spirituality, medicine, and dwelling. In reading about
this big beautiful genus, patterns emerged of symbolism around
faith and death and sacrifice. It seems every culture living in
proximity to these chosen trees has found a sacred, yet everyday
relationship with them. I encourage you to become acquainted
with your local species and see what it shows you.
Cottonwood
As a child of this earth, I found my
sanctuary among the trees near our
house more than any other place.
For hours upon hours, I would
swing on an old wooden swing in
my favorite cherry tree. I would
climb her and spy on passersby. I
would make fairy houses in her
roots. I would sing to her and play
with imaginary friends that lived in
her branches. She provided a sense
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of home and belonging, a place where I was never bothering
anyone. A place where I was truly free.
Now, as an adult, I have moved away from this tree and am living
a semi-nomadic lifestyle. I must find my home with whatever
trees feel welcoming, wherever I find myself. Specific trees offer a
warmer embrace than others, and the cottonwoods seem the
most welcoming of all. For me, under their green and eventual
golden canopy of heart-shaped leaves, typically accompanied by
the soothing sound of flowing water, these gentle giants evoke the
deepest sense of safety and home. As I close my eyes and
breathe deeply beneath their branches, a feeling of calm
relaxation permeates my being. I feel held in the deepest sense.
I’m not the only one who finds magic underneath cottonwood
trees. Writer Bess Streeter Aldrich writes:
I grew up under the cottonwoods and I love them. They’re the
happiest, merriest trees in the world. When everything else is
still and doleful and pessimistic, they dance and laugh and
twinkle. I think sometimes we don’t appreciate the things we’re
used to…don’t see our commonest things the way they are.1
For the first people of the prairie and plains, the sign of a
cottonwood meant possibly two things: shade and water—in one
word, relief. Beyond that, it serves an even deeper purpose. The
cottonwood tree (Populus deltoides) is literally the center of a
deep ceremonial practice known as the Sun Dance that is still
practiced by many Native American people today. Held at the
peak of the summer, “when the Chokecherries are ripe,” this is
one of their most sacred ceremonies.
Through dance and prayer, the Sun Dancers honor the women,
who give their blood and flesh so that all may live, among other
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things. Placed in the center of the circular ceremony is a
cottonwood tree. The specific tree for the Dance is carefully
chosen, adorned, and ritually cut down, typically by four chosen
warriors who have declared their own courageous deeds to prove
their worthiness of this sacred honor. The final cut of the tree is
often performed by a woman, and the tree is not allowed to touch
the ground until it is ready to be placed in the center of the sacred
circle where it is attached to 28 points, each representing an
element of creation.
Known as “the standing people,” the tree in the center is not only
beautiful, but it symbolizes “the way of the people,” rooted in the
earth, yet pointed towards the sky, the cosmos. It served as the
center point of the re-creation of the Universe and it taught the
first people a lot, and because of this they hold it in such high
regard.1
What many may not know is that in the center of the cottonwood
tree’s smallest branches, is the shape of a five-pointed star. In her
book, The Cottonwood Tree, Kathleen Cain reminds us that for the
Native people, “…cutting a twig revealed the five-pointed stars, for
them a clear sign of the Creator’s presence. And in the rustling of
the tree’s leaves, in its special voice, a necessary part of living
could be heard—the reminder to pray all the time.”1 With this
potent tree in the center as a living metaphor, the Sun Dances
continue and we continue to learn from the cottonwood and all the
stars contained within it. 
It is also said that the leaves of the cottonwood tree originally
inspired the construction of a very iconic piece of Native culture.
Traditionally made by children for fun, a leaf rolled into a cone
shape and fastened with a thorn looks remarkably like a tipi.
Perhaps the intuition of children at play led to that classic design.
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The great Sioux holy man, Black Elk, said of children that they
are, “pure and therefore the Great Spirit…may show them many
things which are not revealed to older people.”5
Since ancient times, the root of the cottonwood tree has served as
the medium of choice for Kachina sculptures, or Katsinas, in the
Pueblo villages of New Mexico and Arizona. Kachinas are wooden
figurines made to depict sacred spirits. They’re believed to hold
supernatural powers, including influence over weather and other
realms of nature. Cottonwood is a natural choice due to the sacred
reverence held for the tree, and because the wood is soft, which
makes it easy to carve. Collected during a special ceremony along
a river bank, the roots are also plentiful. Before carving, the wood
is primed to remove sand, and then it’s sealed with a white-claybased paint called kaolin, due to its porous nature. The tradition of
Kachinas is a unique and powerful source of spiritual significance
to the Pueblo peoples.1
The Okanagan-Colville people used the leaves as a seasonal
indicator, and it was said that if the leaves trembled or shimmered
with no perceptible wind, it was a sign that bad weather was on
its way.
The Eastern cottonwood (Populus deltoides) was used by the
Kiowa as smoke sticks for their sacred peyote ceremony. The
center pole for their ceremonial tipi was also constructed from a
cottonwood.3
The black cottonwood (Populus trichocarpa) was used as a
ceremonial medicine by the Thompson peoples. The bark was
simmered into a tea and drunk “for your health” after childbirth or
if a loved one had passed away.3
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Poplar
Balsam poplar (Populus balsamifera) was used by the Chippewa as
heart medicine. A compound decoction of the root, bud, and
blossom were prepared ceremonially and placed over the heart.
A compound decoction of white poplar (Populus alba) branches
was used by the Iroquois people as a body wash or salve as an
anti-love medicine.3
The Dakota used poplar in burial; the body was placed either in a
hollow tree trunk or on a support made from branches.
Wreaths were made by the Motokiks to protect from the sun and
create shade.
The Hopi made prayer sticks out of peeled shoots known as
pahos. They also used branches with leaves on them during the
Snake Dance. Boxes were made from the wood and used to hold
sacred items such as feathers and other ceremonial objects.
Drums were also constructed from rotten wood that was hollowed
out and carved.
The Navajo used the wood to make prayer sticks and also carved
the image of a duck into a piece of poplar wood for their ceremony
known as the Water Chant.3
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Aspen
Despite their reputation for trembling or fluttering, aspens are
some of the toughest trees on earth. The quaking of their leaves
is actually a strategy to avoid damage from strong winds that
often occur in places where they grow. They can live in barren and
freezing mountainous environments, as well as many other
gentler locations. The heart-shaped leaves attached to long
flattened stalks helps them resist the breeze and instead of
breaking, bends with it. Even if the parent tree is taken during a
harsh winter, due to an extensive root system, new suckers will
shoot up as soon as conditions improve. Aspens can survive
extreme weather, and unless their root system is damaged, they
will continue to grow more and more roots. There are some
genetically identical aspens that seem to indicate huge clusters of
individual trees might really be one tree. If so, that would make
them the largest living organism on the planet.5
36
A Native story passed on to Secwepemc leader Mary Thomas from
her grandmother, which she shared with ethnobotanist Nancy
Turner, speaks of the trembling aspens (Populus tremuloides).
She says, “When all the trees were created, Trembling Aspen
would not bow down and recognize Mother Nature, its creator. As
a punishment for this lack of respect, Aspen was made to tremble
and shake its leaves continuously, which it still does. This story
emphasized to children that they must respect their parents and
their Creator.”4
It is also said that the aspen was the tree used to make the cross
upon which Christ was hung. Similar to the Native American story,
another tale explains that the quivering actions of the leaves is
because the tree refused to bow down to the holy family on the
road to Calvary during the procession and it was cursed by Jesus
himself. It has trembled in fear ever since.2
It is said in Cormac’s Glossary, that a rod of aspen was called a fé
and was used to measure a fresh grave to ensure its occupant
would fit. This may be why there is often an association between
death and aspens.
In rituals and magic, aspen is commonly used as protection,
specifically against theft, as well as communicating with and
traveling to other realms, helping through difficult times, and
when you may need a boost in a specific area of life. A ritual
involving aspen suggested by Sandra Kynes, author of Whispers
from the Woods, says: To improve communication with someone
or to aid in interaction with other realms, first, gather two aspen
leaves. On one, paint your initials, and on the other, the name of
the person or realms with which you seek communication. Then,
wrap both leaves in a cloth and place them underneath your pillow
for three nights.2
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The stems of the quaking aspens are used by the Navajo and
Ramha to make ceremonial hoops used in Evilway rites to exorcise
ghosts or evil influence. Quaking aspen was also traditionally used
in ceremony by the Navajo as an important part of their Sun’s
House Chant.
The Thompson natives drink a tea of the branches as a protective
bath against witches.
The Tanana would mix wood ashes of aspen with tobacco, and
they used this mixture for chewing tobacco. Similarly, the
Montana Indians used the inner bark as part of the kinnikinnick
smoke blend.
As I mentioned earlier, cottonwood trees were used for the Sun
Dance ceremony, but aspens were used to make the Sun Dance
lodges, and were also used as the frames for tipis and medicine
lodges by the Cheyenne. 
Underneath the sanctuary of the shade and the golden, green
light of heart-shaped leaves, we can rediscover parts of ourselves
under magical Populus trees. Their miraculous gifts have been
recognized since ancient times, but there is no doubt that their
presence in the world gives us more than we can even
comprehend. May we listen to the call of these gentle beings and
allow ourselves to spend time in their giving embrace. We might
just learn something new about the world and ourselves all in the
same breath.
38
Cottonwood Remedy Recipes
Brianna Wiles
Cottonwood trees became my main plant ally when I was diving
into local Colorado flora about 7 years ago. It was my first winter
in the Gunnison Valley, and I was planning my spring and summer
plant harvests.
This is when I started to read about cottonwood buds, in Michael
Moore’s Medicinal Plants of the Mountain West. It was mid-winter
39
and happened to be the perfect time to harvest the resinous buds.
The stand next to my house was of Populus angustifolia, as I
found out come summer when I could identify the species better
by the shape of the leaf. The sticky resins of the buds coated my
fingers orange, and the aromatics will always loft my mind away
to riverside cottonwood groves. Other local species are Populus
deltoides and balsamifera, which can be used interchangeably.
I began by making both oils and tinctures of the buds, and using
them in a variety of ways over the years. I love cottonwood and
its topical anti-inflammatory and pain-relieving properties, thanks
to the salicylates.
I blend the infused oil into creams, anti-microbial salves, chest
rubs, ear oil, and lip balms. It heals cracked skin superbly;
especially the deep splits in the heels of the feet. It quickly
soothes itchiness on the skin, psoriasis, and allergy-related hot
spots. From tincturing the buds, I have found what a warming and
bitter herb it is, great for aiding digestion, sore throats, and
coughs.
Collecting Buds
Living at almost 8000 feet, our cottonwood
buds remain outstanding until April. I begin
my harvest in late January or February, when
the temperatures begin to rise, making the
buds a little stickier, and I collect until just
before the catkins emerge. I collect primarily
wind-fallen branches, and I will only prune
from living trees if it is needed for
landscaping purposes. This brings me to the
40
best-kept secret of cottonwood branch collecting, tree trimmers!
Many landscapers, homeowners, and groundskeepers will be
trimming around the neighborhoods, parks, or campuses come
spring, and they make the bounty fall.
My method for collecting is this: I bring a large basket and stuff it
full of bud-covered twigs. When I get home, I pick off each bud
individually and put them all directly into a mason jar, and cover
them immediately with the menstruum (oil, alcohol, or honey).
The buds will mold quickly if left to sit in the jar. Or, I simply
leave some buds on the small twigs and add the twigs to my
formulas. Also, if I take home big enough branches, I will sit with
a knife and peel the bark off for drying. I use the bark in
decoctions, sitz baths, and steams.
Recipes
Here are a few of my favorite recipes I have created over the
years that include cottonwood buds as a key ingredient.
Chest Rub Chest rubs are a great way to help soothe the sick and tired. The
oils penetrate the skin to help expectorate and settle coughs. It
can also warm the body, support the flow of the lymphatic
system, and soothe aches and pains. This chest rub can be used
on anyone, including babies and the elderly.
Ingredients
• 1 part cottonwood bud oil (aka Balm of Gilead oil; see recipe,
page 00)
• 1 part pine resin oil
• 1 part yarrow leaves and flower oil
41
• 1 part hop strobile oil
• 1 part alder cone, catkin, and twig oil
• Optional: yarrow and Scotch pine essential oils (makes a more
warming and aromatic blend)
Cottonwood buds in this recipe provide a warming anodyne effect
that also aids in loosening mucus. The pine resin also helps to
release stuck catarrh in the chest, supporting circulation and a
clearing cough. Yarrow is warming and stimulating, and will help
drive the actions of the other herbs further towards the lungs. The
oil infused with hop strobiles imparts relaxation to the bronchioles
and can calm coughing fits. Alder is added to support the
functioning of the lymphatic system and to keep stagnation from
building in the chest.
How to Make Infused Oil
To infuse an oil with plant material, use any organic base oil, such
as safflower, olive, almond, or even the semi-solid coconut. Place
the plant material in a jar, filling it near to the top with fresh herb
or about 1/3–1/2 with dried, and then cover it with oil. There are
a number of methods for infusing, and each herbalist has their
own preference. When using fresh plant material, a method
involving heat is usually best. See How to Infuse Herbs into Oil on
the Natural Herbal Living blog for specific instructions. (See the
References section, page 00, for url.)
I find oils made with fresh plant material to be a bit more potent
than dry, but dried-plant-infused oils work just fine. If you want to
use fresh plant material, you can make your different infused oils
at different times of year, as each herb becomes available.
Cottonwood buds are at their peak picking in mid-late winter.
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Pine resin is best gathered in the fall or spring, when it is soft and
falling to the ground in clumps. (My favorite pine to use is Pinus
edulis, or piñon, but any species of pine will do.) Chunks can be
broken off of branches in the winter, but do make sure you are
not opening up a healing scar on the tree. Pine resin is like a scab,
so only take it from where it has dripped down the trunk or off of
the tree.
The alder catkins, cones, and twigs can be gathered in winter as
well, but seem to be most potent at the beginning of spring.
Chest Rub Directions
1. Combine the oils in a new jar, using the proportions listed
above.
2. Label the jar with the ingredients and date.
3. Apply it as needed to the chest and back to help move a cold or
respiratory infection out of the chest. (You may also consider
rubbing the oil on before or after a hot shower or steam bath.)
4. Dress in layers, preferably wool, to help the oil stay warm and
absorb into the skin.
5. Optional: Add beeswax or a solid butter to make your oil into a
salve if you like. (See salve instructions P.27)
Mountain Bitters Throat Elixir This elixir can be used as a daily bitter tonic to take before or
after meals. Additionally, this same bitters formula can also work
well for sore throats and coughs.
Ingredients
• 1.5 parts cottonwood bud tincture
• 1 part Oregon grape root tincture
• 2 parts hop strobiles tincture
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• 2 parts alder catkins, cones, and twig tincture
• 3 parts cottonwood bud honey (see recipe, page 45)
Cottonwood buds in a tinctured bitters formula can be very
stimulating to the appetite, while supporting more bile secretion,
which helps with digestion. Its drying and warming actions may be
helpful when a fever is present accompanied by a sore throat. This
sounds counter-intuitive, but since cottonwood acts as a
diaphoretic and increases the body’s temperature slightly to help
it fight infection, it will cause you to sweat, which in turn will cool
you down. Its drying property may decrease mucus drip that is
irritating the throat, while its anti-inflammatory nature can help
soothe those painfully red mucous membranes. I have found it
also assists to relieve coughs by increasing the body’s ability to
expectorate what’s agitating the respiratory tract.
Oregon grape root is thought to clean up invasive microbes in the
digestive and respiratory tracts. It is especially useful when illness
presents a stagnant, damp heat, like that of a sore throat. Having
such a bitter taste is also beneficial for stimulating more bile
secretion from the liver and gallbladder—offering another layer of
assistance with digestion—and aids in the breakdown of fats for
better absorption.
Wild hop strobiles are highly aromatic and antimicrobial with a
citrusy, bitter taste. This herb is also calming to anxious nerves
and can ease digestive cramping or discomfort. It can help soothe
the intolerable feeling of having a fever, relax the body, and
remedy minor aches and pains. Hops have an affinity for
mellowing the feeling of butterflies in the stomach, that may be
brought on by a slew of emotions, love, anger, jealousy, or angst.
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Alder twigs, catkins, and cones are used for their bitter principles
and their perceived ability to fight throat infections. Alder catkins
and twigs also have pain-relieving quality to them, which is always
welcome to a sore throat. The bitter components help to astringe
the GI tract, allowing better absorption of nutrients for those that
tend to have a leaky gut. It also assists the lymphatic system,
which is a vital component in the functioning of the immune
system.
Start out by making and individual simple of each herb. (If you
don’t already have your own method for making tinctures, see the
basic recipe on Mountain Rose’s blog, url in References, page 00.)
Directions
1. Mix together the ingredients, using the proportions described
above.
2. Take 5–10 drops as needed to aid digestion or fight a fever and
sore throat.
3. Store in a clearly labeled jar with a tight-fitting lid, filling
smaller amber tincture bottles as needed.
Cottonwood Honey This is great for coughs and for clearing
out the winter gunk from our lungs—all
that dust, fireplace smoke, and stagnant
air we’ve been breathing during the cold
months.
Ingredients
• cottonwood buds
• cottonwood twigs
• local raw honey
45
Directions
1. Place the buds and twigs into a jar, filling it about 1/3 of the
way.
2. Leave some twigs with buds attached, this way the strained twig
can be placed in an individual bottle later for more infusing and
for its eminent beauty.
3. Fill the jar with honey, leaving about 1–2 inches of space at the
top.
4. Allow the honey to infuse for at least a week in a warm spot inside
your home; I use a sunny window ledge or leave it near my
stove.
5. Once your plant matter has infused for at least a week, gently
warm your honey in a double boiler (place a pan of water on the
stove so that your jar can sit in the warm water) on the lowest
heat setting. This will allow the honey to become temporarily less
viscous and separate from the buds and twigs more easily when
you strain it.
6. Pour the honey into smaller individual jars or bottles.
7. Eat this infused honey by the spoonful, sweeten hot teas with it,
or include it in elixirs. It makes a great culinary ingredient too,
glaze it over fish, use it in baking recipes, or slather it on baked
goods. It has a spicy flavor that accompanies many dishes
superbly.
Ear Oil Ear oils should be in every new mother’s medicine kit. Many children
will have at least one earache or infection during childhood. This can
accompany teething, come on with viruses or be associated with
other issues relating to cranial bone structure or fluid retention. The
following is a recipe I like to use, inspired by a conversation with
herbalist Jim McDonald.
46
Ingredients
• 1 part cottonwood buds (or aspen or willow) with twigs
• 1/2 part beebalm leaves and flowers
• 1 clove garlic (chop and dry or roast garlic clove at 250 degrees
for over 10 minutes first to prevent botulism from fresh garlic)
• 1/2 part mullein flowers
• oil of choice, such as olive oil
Cottonwood buds are important to reduce the inflammation and
relieve the pain, while also carrying antimicrobial properties. Mullein
flowers also act as an analgesic, are antiviral, and bring circulation
to the ear. The garlic is a very strong antimicrobial and helps against
viruses too. Beebalm can be another powerful addition to bring
warm circulation to the area and act as an antifungal or
antimicrobial agent.
Directions
1. Combine all plant material ingredients in a glass jar.
2. Pour your oil of choice over the herbs, so that they are covered in
three times as much oil as there is plant material.
3. Place jar in double boiler, and let the ingredients heat up together
for at least 2–4 hours.
4. Strain your oil extremely well, using a coffee filter.
5. If you used fresh plant material, reheat your oil, to separate any
leftover water.
6. After warming for at least 1 hour, pour off the top oil into a clean
jar, disposing of any residual cloudy oil. This is the trapped water
that gets stuck at the bottom of the jar.
7. Let your oil cool before applying it to ears. Test it on the inside of
your wrist for temperature first before administering.
47
8. Place three drops of warm oil into the ear canal, and cover the ear
with a cotton ball. Keep the head tilted so that oil can move its
way in.
9. Apply this as needed for earache pain relief.
Cautions: Only use ear oil if you are certain there is no perforation
to the ear. If you choose to warm your oil, be very careful it isn’t too
hot. Do not use cottonwood buds if you are allergic to bees or
aspirin.
48
References
Monograph
1
Edwards, Gail Fath Opening our Wild Hearts to Healing Herbs, Ash
Tree Publishing (2000), p.57-58.
2
Moore, Michael, Medicinal Plants of the Mountain West, University of
New Mexico Press (2003), p. 206-207
3
British Columbia Gov’t Library, “Black Cottonwood / Balsam Poplar,”
https://www.for.gov.bc.ca/hfd/library/documents/treebook/blackcotto
nwood.htm
4
Wikipedia, “Balm of Gilead,”
https://en.wikipedia.org/wiki/Balm_of_Gilead
5
Norn S., Permin H., Kruze PR, Kruse E., “From Willow Bark to
Acetylsalicylic Acid,” http://www.ncbi.nlm.nih.gov/pubmed/20509453
6
Hoffman, David, Medical Herbalism, Healing Arts Press (2003) p.
575.
7
Moore, p. 207.
8
Holmes, Peter, The Energetics of Western Herbs Vol. 1, Snow Lotus
PR (2007), p.478.
Native and Ceremonial Use
1
Cain, Kathleen, The Cottonwood Tree: An American Champion,
Johnson Books, 2007.
2
Kynes, Sandra, Whispers from the Woods: The Lore & Magic of
Trees, Llewellyn Publications, 2005.
3
Moerman, Daniel, Native American Ethnobotany, Timber Press,
1998.
4
Turner, Nancy, “Traditional
Applications, 10(5) (2000).
Ecological
49
Knowledge,”
Ecological
5
Wells, Diana, Lives of the Trees: An Uncommon History, Algonquin
Books of Chapel Hill, 2010.
Finding Balm of Gilead
Cook, Wm. H., The physio-medical dispensatory: a treatise on
therapeutics, materia medica, and pharmacy, in accordance with the
principles of physiological medication, Wm. H. Cook (1869). Full text:
http://medherb.com/cook/home.htm
Culpeper, Nicholas, Culpeper's complete herbal & English physician,
enlarged, Myerbooks (1990), 143-144.
Curtin, L. S. M., and Michael Moore, Healing herbs of the Upper Rio
Grande: traditional medicine of the Southwest, Western Edge Press
(1997), 5-7.
Greenaway, W., May, J., Scaysbrook, T., and Whatley, F.R.,
“Compositions of bud and leaf exudates of some Populus species,”
Zeitschrift für Naturforschung C, A Journal of Biosciences, 47(5-6),
1992. Full text: http://www.degruyter.com/view/j/znc.1992.47.issue5-6/znc-1992-0602/znc-1992-0602.xml
Drum, Ryan, “Two Buds and a Leaf: poplar buds, grindelia buds and fig
leaves,” Island Herbs, 2008.
http://www.ryandrum.com/twobudsoneleaf.htm
Eaton, Janice Schofield, Discovering wild plants: Alaska, western
Canada, the Northwest, Alaska Northwest Books (2007) 67-70.
Rebecca’s Herbal Apothecary & Supply, Essential Oil Safety Guidelines
http://www.rebeccasherbs.com/pages/essential-oil-safety-guidelines
Grieve, M., A modern herbal; the medicinal, culinary, cosmetic and
economic properties, cultivation and folk-lore of herbs, grasses, fungi,
shrubs, & trees with all their modern scientific uses, Barnes & Noble
Inc. (1996), 78-79, 650.
Hageneder, Fred, The meaning of trees: botany, history, healing, lore,
Chronicle Books (2005), 156-163.
50
Marino, Christina, “Phytodermatitis reactions in the skin caused by
plants,” Safety & Health Assessment & Research for Prevention,
Washington State Dept. of Labor and Industries (2001).
http://www.lni.wa.gov/safety/research/dermatitis/files/phytoderm.pdf
Adrian White, “Cottonwood Herbalism,” Deer Nation Herbs, 2014.
http://deernationherbs.com/tag/cottonwood-herbalism/
Skenderi, Gazmend, Herbal vade mecum: 800 herbs, spices, essential
oils, lipids, etc., constituents, properties, uses, and cautions, Herbacy
Press (2003), 303-304.
Tierra, Michael, and David Frawley, Planetary herbology: an
integration of Western herbs into the traditional Chinese and Ayurvedic
systems, Lotus Press (1988), 203.
United States Department of Agriculture Forest Service, “Plant Profiles:
Balm of Gilead, Populus spp.,”
http://www.nrs.fs.fed.us/sustaining_forests/conserve_enhance/special
_products/maine_ntfp/plants/balmofgilead/
Wier,
Stuart,
The
Native
Trees
of
http://www.westernexplorers.us/ColoradoTrees.html
Colorado,
Wood, Matthew, The earthwise herbal, North Atlantic Books (2009),
278-282.
Remedy Recipes
Amanda Klenner, “How to Infuse Herbs into Oil: Hot and Cold Method,”
Natural Herbal Living blog, 2016.
https://naturalherballiving.com/herb-oil-infusion-how-to-how-toinfuse-herbs-into-oil/
Erin, Mountain Rose Marketing Director, “Guide to Making Tinctures,”
The Mountain Rose Blog, Musings on Herbs, Health, and Harmony for
Natural Living, http://mountainroseblog.com/guide-tinctures-extracts/
51
A Glossary of Herbalism
Nina Judith Katz
Do you feel befuddled by all of those terms? Are you curious about
what a menstruum might be, or a nervine? Wondering what the
exact difference is between an infusion and a decoction? Or what
it means to macerate? Read on; the herbalist lexicographer will
reveal it all!
Adaptogen
n.
An herb that enhances one's ability to thrive
despite stress. Eleuthero, or Siberian
Ginseng (Eleutherococcus senticosus) is a
well-known adaptogen.
Aerial parts
n. pl.
The parts of a plant that grow above ground.
Stems, leaves, and flowers are all aerial
parts, in contrast to roots and rhizomes.
Alterative
n.
An herb that restores the body to health
gradually and sustainably by strengthening
one or more of the body's systems, such as
the digestive or lymphatic system, or one or
more of the vital organs, such as the liver or
kidneys. Burdock (Arctium lappa) is an
alternative.
adj.
Restoring
health
gradually,
as
by
strengthening one or more of the body's
systems or vital organs.
Anthelmintic
n.
A substance
worms.
Anthelmin
adj.
Being of or concerning a substance that
eliminates intestinal worms.
52
that
eliminates
intestinal
Anti-catarrhal
Anti-emetic
Anti-microbial
Aperient
Aphrodisiac
n.
A substance that reduces or slows down the
production of phlegm.
adj.
Being of or concerning a substance that
reduces or slows down the production of
phlegm.
n.
A substance that treats nausea. Ginger
(Zingiber officinale) is anti-emetic.
adj.
Being of or concerning a substance that
treats nausea.
n.
An herb or a preparation that helps the body
fight off microbial infections, whether viral,
bacterial, fungal, or parasitic. Herbal antimicrobials may do this by killing the
microbes directly, but more often achieve
this by enhancing immune function and
helping the body to fight off disease and
restore balance.
adj.
Being of or concerning an herb or a
preparation that helps the body fight off
microbial infections.
n.
A gentle laxative, such as seaweed, plantain
seeds (Plantago spp.), or ripe bananas.
adj.
Being of or concerning a gentle laxative.
n.
A substance that enhances sexual interest or
desire.
adj.
Being of or relating to a substance that
enhances sexual interest or desire.
53
Astringent
n.
A food, herb, or preparation that causes
tissues to constrict, or draw in. Astringents
help stop bleeding, diarrhea, and other
conditions in which some bodily substance is
flowing excessively. Some astringents, such
as Wild Plantain (Plantago major), draw so
powerfully that they can remove splinters.
adj
Causing tissues to constrict, and thereby
helping to stop excessive loss of body fluids.
Bitter
n.
A food, herb, or preparation that stimulates
the liver and digestive organs through its
bitter
flavor.
Dandelion
(Taraxacum
officinale) and Gentian (Gentiana lutea) are
both bitters. Also called digestive bitter.
Carminative
n.
A food, herb, or preparation that reduces the
buildup or facilitates the release of intestinal
gases. Cardamom (Amomum spp. and
Elettaria spp) and Fennel (Foeniculum
vulgare) are carminatives.
adj.
Characterized as reducing the buildup or
facilitating the release of intestinal gases.
Carrier Oil
n.
A non-medicinal oil, such as olive or sesame
oil, used to dilute an essential oil.
Catarrh
n.
An inflammation of the mucous membranes
resulting in an overproduction of phlegm.
Compound
v.
To create a medicinal formula using two or
more components.
n.
An herbal preparation consisting of two or
more herbs.
54
Compress
n.
A topical preparation consisting of a cloth
soaked in a liquid herbal extract, such as an
infusion or decoction, and applied, usually
warm or hot, to the body. A washcloth
soaked in a hot ginger decoction and applied
to a sore muscle is a compress.
Decoct
v.
To prepare by simmering in water, usually
for at least 20 minutes. One usually decocts
barks, roots, rhizomes, hard seeds, twigs,
and nuts.
Decoction
n.
An herbal preparation made by simmering
the plant parts in water, usually for at least
20 minutes.
Demulcent
n.
An herb with a smooth, slippery texture
soothing to the mucous membranes, i.e. the
tissues lining the respiratory and digestive
tracts.
Slippery
elm
(Ulmus
rubra),
marshmallow root (Althaea officinalis), and
sassafras (Sassafras albidum, Sassafras
officinale) are all demulcents.
adj.
Having a smooth, slippery texture
soothes the mucous membranes.
n.
An herb or preparation that opens the pores
of the skin, facilitates sweat, and thereby
lowers
fevers.
In
Chinese
medicine,
diaphoretics are said to “release the
exterior.” Yarrow (Achillea millefolium) is a
diaphoretic.
adj.
Opening the pores, facilitating sweat, and
thereby lowering fevers.
Diaphoretic
55
that
Digestive
n.
An herb, food, or preparation that promotes
the healthy breakdown, assimilation, and
elimination of food, as by gently stimulating
the digestive tract in preparation for a meal.
Dandelion (Taraxacum officinale) and bitter
salad greens are digestives.
adj. 1 Concerning or being part of the bodily
system responsible for the breakdown,
assimilation, and elimination of food.
adj. 2 Promoting
the
healthy
breakdown,
assimilation, and/or elimination of food.
Diuretic
n.
A substance that facilitates or increases
urination. Diuretics can improve kidney
function and treat swelling. Excessive use of
diuretics can also tax the kidneys. Stinging
Nettles (Urtica dioica), cucumbers, and
coffee are all diuretics.
adj.
Facilitating or increasing urination.
Emmenagogue n.
Essential Oil
An herb or preparation that facilitates or
increases menstrual flow. Black cohosh
(Cimicifuga racemosa) is an emmenagogue.
Emmenagogues
are
generally
contraindicated in pregnancy.
adj.
Facilitating or increasing menstrual flow.
n.
An oil characterized by a strong aroma,
strong taste, the presence of terpines, and
by vaporizing in low temperatures. Essential
oils are components of many plants, and
when isolated, make fairly strong medicine
used primarily externally or for inhalation,
and usually not safe for internal use.
56
n. 1
A preparation made by chemically removing
the soluble parts of a substance into a
solvent or menstruum. Herbalists often make
extracts using water, alcohol, glycerin,
vinegar, oil, or combinations of these.
Infusions, medicinal vinegars, tinctures,
decoctions, and medicinal oils are all
extracts.
n. 2
A tincture.
Extract
v.
To remove the soluble parts of a substance
into a solvent or menstruum by chemical
means.
Febrifuge
n.
An herb or preparation that lowers fevers.
Yarrow
(Achillea
millefolium),
ginger
(Zingiber
officinale),
and
boneset
(Eupatorium perfoliatum) are all febrifuges.
Galactagogue
n.
A substance that increases the production or
flow of milk; a remedy that aids lactation.
Nettle (Urtica dioica) and hops (Humulus
lupulus) are galactagogues.
Glandular
n.
A substance that treats the adrenal, thyroid,
or other glands. Nettle seeds (Urtica dioica)
are a glandular for the adrenals.
adj.
Relating to or treating the adrenal, thyroid,
or other glands.
Hepatic
n.
A substance that treats the liver. Dandelion
(Taraxacum officinale) is a hepatic.
Hypnotic
n.
An herb or preparation that induces sleep.
Chamomile (Matricaria recutita) and valerian
(Valeriana officinale) are both hypnotics.
adj.
Inducing sleep.
57
Infuse
v.
To prepare by steeping in water, especially
hot water, straining, and squeezing the
marc.
Infusion
n.
A preparation made by first steeping one or
more plants or plant parts in water, most
often hot water, and then straining the plant
material, usually while squeezing the marc.
An infusion extracts the flavor, aroma, and
water-soluble nutritional and medicinal
constituents into the water.
Long Infusion
n.
An infusion that steeps for three or more
hours. Long infusions often steep overnight.
Lymphatic
n.
A substance that stimulates the circulation of
lymph or tonifies the vessels or organs
involved in the circulation or storage of
lymph.
Macerate
v.
To soak a plant or plant parts in a
menstruum so as to extract the medicinal
constituents chemically.
Marc
n.
The plant material left after straining a
preparation made by steeping, simmering, or
macerating.
Menstruum
n.
(Plural, menstrua or menstruums.) The
solvent used to extract the medicinal and/or
nutritional constituents from a plant. Water,
alcohol, vinegar, and glycerin are among the
more common menstrua.
Mucilage
n.
A thick, slippery, demulcent substance
produced by a plant or microorganism.
58
Mucilaginous
n.
Having or producing mucilage; demulcent.
Okra, marshmallow root (Althaea officinalis),
sassafras (Sassafras albidum, Sassafras
officinale), and slippery elm (Ulmus rubra)
are all mucilaginous.
Nervine
n.
An herb or preparation that helps with
problems traditionally associated with the
nerves, such as mental health issues,
insomnia, and pain.
adj.
Helping
with
problems
traditionally
associated with the nerves, such as mental
health issues, insomnia, and pain.
Pectoral
n.
A substance that treats the lungs or the
respiratory system.
Poultice
n.
A mass of plant material or other
substances,
usually
mashed,
gnashed,
moistened, or heated, and placed directly on
the skin. Sometimes covered by a cloth or
adhesive. A plantain (Plantago spp.) poultice
can draw splinters out.
Rhizome
n.
A usually horizontal stem that grows
underground, is marked by nodes from
which roots grow down, and branches out to
produce a network of new plants growing up
from the nodes.
Salve
[sæv] A soothing ointment prepared from beeswax
n.
combined with oil, usually medicinal oil, and
used in topical applications.
Short Infusion
n.
An infusion that steeps for a relatively short
period of time, usually 5-30 minutes.
59
Sedative
n.
A substance that calms and facilitates sleep.
Valerian (Valeriana officinale) is a sedative.
Sedative
adj.
Calming and facilitating sleep.
Simple
n.
An herbal preparation, such as a tincture or
decoction, made from one herb alone.
Simpler
n.
An herbalist who prepares and recommends
primarily simples rather than compounds.
Spp.
abbr.
n.pl.
Species. Used to indicate more than one
species in the same botanical family.
Echinacea spp. includes both Echinacea
purpurea and Echinacea angustifolium,
among other species. Plantago spp. includes
both
Plantago
major
and
Plantago
lanceolata.
Stimulant
n.
An herb or preparation that increases the
activity level in an organ or body system.
Echinacea
(Echinacea
spp.)
is
an
immunostimulant; it stimulates the immune
system. Cayenne (Capsicum spp.) is a
circulatory
stimulant.
Rosemary
is
a
stimulant to the nervous, digestive, and
circulatory systems.
Sudorific
adj.
Increasing sweat or facilitating the release of
sweat; cf. diaphoretic.
Syrup
n.
A sweet liquid preparation, often made by
adding honey or sugar to a decoction.
Tea
n.
A drink made by steeping a plant or plant
parts, especially Camellia sinensis.
60
Tisane
n.
An herbal beverage made by decoction or
short infusion and not prepared from the tea
plant (Camellia sinensis).
Tincture
n.
A preparation made by macerating one or
more plants or plant parts in a menstruum,
usually alcohol or glycerin, straining, and
squeezing the marc in order to extract the
chemical constituents into the menstruum.
v.
To prepare by macerating in a menstruum,
straining, and squeezing the marc in order to
extract the chemical constituents.
Tonic
n.
A substance that strengthens one or more
organs or systems, or the entire organism.
Stinging nettle (Urtica dioica) is a general
tonic, as well as a specific kidney, liver, and
hair tonic. Red raspberry leaf (Rubus idaeus)
is a reproductive tonic; Mullein (Verbascum
thapsus) is a respiratory tonic.
Tonify
v.
To strengthen. Nettle (Urtica dioica) tonifies
the entire body.
Volatile Oil
n.
An oil characterized by volatility, or rapid
vaporization at relatively low temperatures;
cf. essential oil.
Vulnerary
n.
A substance that soothes and heals wounds.
Comfrey (Symphytum officinale) is an
excellent vulnerary.
adj.
Being or concerning a
soothes and heals wounds.
61
substance
that
Disclaimer
Nothing provided by Natural Living Mamma LLC, Natural Herbal
Living Magazine, or Herb Box should be considered medical
advice. Nothing included here is approved by the FDA and the
information provided herein is for informational purposes only.
Always consult a botanically knowledgeable medical practitioner
before starting any course of treatment, especially if you are
pregnant, breastfeeding, on any medications, or have any health
problems. Natural Living Mamma LLC is not liable for any action or
inaction you take based on the information provided here.
Photo Credit:
Pictures on page 40, 31, 18, and 14 are by Lauren Stauber, all
rights reserved.
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