Traditional medicine in Turkey VI. Folk medicine in West Anatolia: Afyon, Kütahya, Denizli, Muğla, Aydin provinces

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Journal of Ethnopharmacology 53 (1996) 75-87

Traditional medicine in Turkey VI. Folk medicine in West Anatolia: Afyon, Kiitahya, Denizli, Mu la, Aydln provinces G i s h o H o n d a a, E r d e m Ye~ilada b, M a m o r u T a b a t a a, E k r e m Sezik *b, T e t s u r o Fujita a, Y o s h i o T a k e d a c, Y o s h i h i s a T a k a i s h i d, T o s h i h i r o T a n a k a e aKyoto University, Faculty of Pharmaceutical Sciences, Kyoto 606, Japan bGazi University, Faculty of Pharmacy, Ankara 06330, Turkey CTokushima University, Faculty of lntegrated Arts and Sciences, Tokushima, Japan dTokushima University, Faculty of Pharmaceutical Sciences, Tokushima, Japan eGifu Pharmaceutical University, Gifu, Japan Received ; revised 2 April 1996; accepted 7 April 1996

Abstract Two hundred and one folk remedies of West Anatolia derived from 91 plant species in 40 families and 2 animal species are presented, each with vernacular names, method of preparation of drugs and traditional uses.

Keywords: Traditional medicine; Turkey; West Anatolia

1. Introduction

The western part of Anatolia, which lies between the Aegean Sea and Central Anatolia, is called West Anatolia. In the coastal regions a typical Mediterranean climate prevails, but in the inner regions the climate favors steppe formation. There are fertile agricultural areas along the broad river that meanders through the valley, but the south-western part of the region (Mu~la) and the inner regions bordering Central Anatolia are mountainous. The mild and humid climate produces a rich flora in West Anatolia.

* Corresponding author.

An earlier study on the folk medicine of this subdivision dealt only with a floristic survey (Tuzlacl, 1977) of Honaz in the province of Denizli; few records are found on folk uses of the plants. In West Anatolia, road conditions are good and well maintained, so that villagers can easily reach cities to receive modern medical care. As a result, folk medicine may perish in the northern and middle coastal regions. The present field work has been carried out in the mountainous southwest (Mu~,la province) and inner regions (Denizli, Afyon and Kiitahya provinces), where the roads have been improved only recently. In addition, two villages in the Aydm province of the coastal region were also studied for comparative purposes.

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G. Honda et aL / Journal of Ethnopharmacology 53 (1996) 75-87

2. Methodology The method of field work is described in detail elsewhere (Sezik et al., 1991). Field studies were performed in 24 villages which were selected randomly from the southwest and inner mountainous

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regions of Mu~la, Denizli, Afyon and Kiitahya provinces (Fig. 1). Interviews were performed with local people, in particular older farmers. Voucher herbarium specimens were prepared and the identified specimens preserved in the Herbarium of the Gazi University at the Faculty of Pharmacy and at

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the Medicinal Plant Garden, Kyoto University. The code numbers for these vouchers are indicated in Table 1. 3. Results and discussion

In Table 1, data obtained from the field surveys are presented. Both scientific and vernacular names of the plants are given in alphabetical order by family. Plants which have not been completely identified due to the lack of flowers or fruits are not listed in the table. In this study, 201 folk remedies belonging to 91 plant species in 40 families, and 2 remedies of animal origin have been recorded. Of these, 116 (55.8%) preparations have not been described in previous reports (Sezik et al., 1991, 1992; Sezik, 1993; Tabata et al., 1994; Ye,silada et al., 1993, 1995). Of 146 vernacular names compiled in Table 1, 83 (56.8%) are cited for the first time. The common health problems in the sites of study were gastrointestinal disorders such as stomachache, abdominal pain, peptic ulcers and hemorrhoids, and the largest number of remedies (69 remedies, 33.2%) are used to alleviate those troubles. On the other hand, 34 remedies (16.3%) are used to alleviate problems of the respiratory system (cold, bronchitis, cough), whereas 30 (14.4%) are used against skin problems (wound healing, abscesses, bruises, scabies, burns, warts), 18 (8.7%) for urological troubles (kidney stone, dysuria), and 14 (6.7%) to treat inflammatory diseases (rheumatism, edemas, gout). As seen in Table 1, many species of the Labiatae are frequently used for medicinal purposes (34 remedies originated from 16 species), whereas the Compositae contribute only 19 remedies from 9 species. On the other hand, 6 members of the Coniferae (3 species of Cupressaeeae and 3 of Pinaeeae) provide 25 remedies. Pinus nigra ssp. pallasiana (Pinaeeae) is the most frequently and widely used plant. The inhabitants of the region usually prepare simple remedies (containing only one crude drug), although sometimes concoctions may be used. For example, pine resin is mixed with an equal amount of styrax resin and eaten with raisins to alleviate bronchitis. Also, styrax resin, raisins, henna,

cupric sulphate and camel's urine are pounded in a mortar with 'rakl' (a traditional alcoholic beverage) to make a dough, which is applied externally to treat keratodermatitis. Rarely, unusual applications could be observed. For example, in the treatment of hemorrhoids, a hole is dug in the ground, a fire is set inside and the powdered resin of Pinus brutia is spread over the weak fire. Then, a man suffering from hemorrhoids sits on the hole so that the fumes are directed to his anus. Another interesting usage is the use of galls formed on the stem and branches of Ulmus minor ssp. canescens (Ulmaeeae) for the treatment of warts. For this purpose, the juice inside one gall (about 3 cm 3) is directly applied to the wart for 3 days; it is said that one application is enough to remove the warts. Many plant remedies are known by some local people, especially by the elder, who is not necessarily a traditional healer. There are also 'professional specialists' who fix fractured bones with the aid of drugs or treat erysipelas. However, these cannot be regarded as traditional practitioners, since the practice is limited to a specific disease. This kind of therapy practice is called 'ocak', and the techniques are generally inherited from parents. These practitioners usually have a different job which is not necessarily related to health problems. In Aydm (location 24 in Table 1), we interviewed a specialist for erysipelas. He claimed that he uses a stone-like object called 'Mekke ta~y' (Mecca stone), brought from Mecca by his grandfather (about 100 years ago), to diagnose the disease. He called this stone a 'living stone', since it grows when kept in a box with a mixture of corn and wheat flour. We were not able to get this object for further examination in our laboratories, since he regards it as his trade secret. It is probably a mollusc. He claimed that if the stone is placed on the affected part and it sticks, it is a sign of erysipelas inflammation. For the treatment, he uses a specially prepared formulation which contains the root of a species of Dracunculus, flee, barley flour, 'tarhana' (a traditional foodstuff prepared from yoghurt and wheat flour), herb of a species of Mentha, and a black shoe polish in secret quantities. After cooking the ingredients, the black

G. Honda et al. / Journal of Ethnopharmacology 53 (1996) 75-87

paste that is obtained is smeared on the affected part and kept there for 1 day. This treatment should be renewed every day to a complete recovery. He also stated that the patient should go on a diet, avoiding goat meat, yellow fish, chicken, spinach, chestnut, dry beans and alcoholic beverages. We also interviewed a bonesetter, 'slmk~l', in M u ~ a (location 19 in Fig. 1). He was 95 years old and an expert at setting fractured or dislocated bones. After setting the bones, he uses a mixture of Vicia ervilea (Leguminosae) seeds, egg yolk, and grated soap to stabilize the bone. In conclusion, in spite of the accessibility of Western medicine, m a n y people in the studied part of West Anatolia still continue to depend, at least for the treatment of some simple diseases, on herbal remedies. Although elderly and middle-aged people practise this traditional healing, the young generation is generally reluctant to learn about it. Thus, efforts should be made to record available information before all is gone.

Acknowledgement This study was financially supported by a grant

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(No. 0204148) from the Ministry of Education, Science and Culture, Japan.

References Sezik, E., Tabata, M., Ye~ilada, E., Honda, G., Goto, K. and lkeshiro, Y. (1991) Traditional medicine in Turkey I. Folk medicine in northeast Anatolia. Journal of Ethnopharmacology 35, 191-196. Sezik, E., Zor, M. and Ye~ilada, E. (1992) Traditional medicine in Turkey IL Folk medicine in Kastamonu. International Journal of Pharmacognosy 30, 233-239. Sezik, E. (1993) Research on folk medicine in Turkey. In: M. Tabata, G. Honda, E. Sezik, E. Ye~ilada (Eds.), A Report on Traditional Medicine and Medicinal Plants in Turkey (1990, 1991). Kyoto University, Kyoto, pp. 1-10.

Tabata, M., Sezik, E., Honda, G., Ye~ilada, E., Goto, K. and Ikeshiro, Y. (1994) Traditional medicine in Turkey IIL Folk medicine in east Anatolia; Van and Bitlis Provinces. International Journal of Pharmacognosy 32, 3-12. Tuzlaci, E. (1977) Medicinal plants of Honaz Mountain. Acta Biologica 27, 9-12 (in Turkish). Ye~ilada, E., Honda, G., Sezik, E., Tabata, M., Goto, K. and Ikeshiro, Y. (1993) Traditional medicine in Turkey IV. Folk medicine in the Mediterranean subdivision. Journal of Ethnopharmacology 39, 31-38. Ye~ilada, E., Honda, G., Sezik, E., Tabata, M., Fujita, T., Tanaka, T., Takeda Y. and Takaishi, Y. (1995) Traditional medicine in Turkey V. Folk medicine in the Inner Taurus Mountains. Journal of Ethnopharmacology 46, 133-152.