Primitive Psycho-Therapy and Quackery Part 9

[100:1] _Encyclopaedia Britannica_, art. "Medicine."

[100:2] _History of Medicine._

[101:1] Mary Hamilton, _Incubation in Pagan Temples_.

[101:2] Dr. Carl du Prel, _Die Mystik der alten Griechen_; Leipzig, 1888.

[103:1] Vol. vi, p. 399.

CHAPTER IX

STYPTIC CHARMS

Fancy can save or kill; it hath closed up wounds, when the balsam could not, and without the aid of salves, to think hath been a cure.

CARTWRIGHT.

With bandage firm Ulysses' knee they bound; Then, chanting mystic lays, the closing wound Of sacred melody confessed the force; The tides of life regained their azure course.

_The Odyssey_, XIX, 535.

Probably the stanching of blood sometimes ascribed to the power of a verbal charm should be accredited to the _vis medicatrix_ of Dame Nature herself. The mere sight of blood, as well as its loss, may induce syncope, a condition favorable to the cessation of hemorrhage. Where faith in a magic spell is strong, it is conceivable that a psychic or emotional force should influence the circulation of the blood, and affect its flow locally by a contraction or dilatation of the arterioles, through the agency of the vaso-motor nerves. Familiar instances are to be seen in the sudden glow or pallor of the cheek, under the stress of intense emotion.

In a curious English ma.n.u.script, thought to be of the fourteenth century, which is preserved in the Royal Library at Stockholm, are to be found many specimens of healing-spells; and among them one which was to be repeated in church, as follows: "Here bygynyth a charme for to staunch ye blood. _In nomine Patris_, etc. Whanne oure Lord was don on ye crosse yane come Longeus thedyr and smot hym yt a spere in hys syde.

Blod and water yer come owte at ye wonde, and he wyppyd hys eyne and anon he sawgh kyth thorowgh ye vertu of yat G.o.d. Yerfore I conjure the blood yat yu come not oute of yis christen woman. _In nomine Patris et Filii_," etc.[106:1]

The following "Charme to Stanch Blood" is taken from a ma.n.u.script of the fifteenth century: "Jesus, that was in Bethlehem born, and baptyzed was in the flumen Jordane; as stente the water at hys comyng so stente the blood of this man N. thy serwaunt, throw the virtu of thy holy name, Jesu, and of thy cosyn, swete sente Jon. And sey thys Charme fyve tymes, with fyve Pater Nostirs, in the worship of the fyve woundys."

A popular medieval narrative charm for healing wounds and arresting hemorrhage, is to be found in the "Compendium Medicinae" of Gilbertus Anglicus, physician to the Archbishop of Canterbury toward the close of the twelfth century. The work was first published at Lyons, France, in the year of 1500.

"Write a cross of Christ, and sing thrice over the place these words, and a Pater Noster: _Longinus miles lancea punxit Dominum, et rest.i.tit sanguis et recessit dolor._"

Longinus or Longeus is the traditional name of the Roman soldier who pierced with a spear the side of our Lord, upon the Cross.[107:1]

Verbal styptic charms were much in vogue among the Irish people in early times. Translations of two such charms may serve as examples. "A child was baptized in the river Jordan; and the water was dark and muddy, but the child was pure and beautiful." These words were repeated over the wound, a finger being placed on the site of the hemorrhage; and then: "In the name of G.o.d, and of the Lord Christ, let the blood be stanched."

Another similar charm was as follows:

"There came a man from Bethlehem to be baptised in the river Jordan; but the water was so muddy that it stopped flowing: So let the blood! Let it stop flowing in the name of Jesus, and by the power of Christ!"[107:2]

Homer tells in the Odyssey how the sons of Autolycus cured Ulysses, who had been injured while hunting the wild boar, by stanching the blood flowing from a wound in his leg, by means of a verbal charm. "With nicest care the skilful artists bound the brave, divine Ulysses'

ghastly wound; and th' incantations stanch'd the gushing blood."[108:1]

We have also the testimony of the Grecian lexicographer, Suidas, that various maladies were cured by the repet.i.tion of certain words, in the time of Minos, King of Crete.

In Sir Walter Scott's "Lay of the Last Minstrel," there are frequent references to the use of curative spells; as for example in the following lines:

She drew the splinter from the wound, And with a charm she stanch'd the blood.[108:2]

Again, in "Waverley," the hero of that name, while on a stag hunt with some Scottish chieftains, had the misfortune to sprain an ankle. The venerable Highlander, who officiated as surgeon, proceeded to treat the injury with much ceremony. He first prepared a fomentation by boiling certain herbs which had been gathered at the time of a full moon, a charm being recited the while, of which the following is a translation: "Hail to thee, thou holy herb, that sprung on holy ground! All in the Mount Olivet, first wert thou found. Thou art boot for many a bruise, and healest many a wound; in our Lady's blessed name, I take thee from the ground."

The leech next applied the lotion to Waverley's ankle, at the same time murmuring an incantation; and to this latter procedure, rather than to the medicinal virtue of the herbs, the subsequent alleviation of pain and swelling was attributed by all who were present.

In the rugged, mountainous districts of western Ireland, a region inhabited mostly by shepherds and fishermen, medical practice still devolves largely upon "fairy-women" and "witch-doctors," who rely upon herbs, prayers, and incantations in their treatment of the sick. In Ireland, too, are individuals reputed to be masters of the art of "setting" charms for controlling hemorrhage; their method being the repet.i.tion of certain words arbitrarily selected, whose weirdness tends to impress the patient with a sense of the mysterious.[109:1]

Spells for checking the flow of blood are plentiful in the early literature of Germany, and are still employed to some extent. In Dr. G.

Lammert's "Volksmedizin in Bayern" (Wurzburg, 1869), many hemostatic formulas are given, which are popular among the peasantry in various portions of the empire. They are usually adjurations or commands addressed to the blood, considered as a personality. Thus a spell in vogue in the mountainous region of Odenwald in Hesse, is as follows: "Blood, stand still, as Christ stood still in the river Jordan."

In "Folk-Lore," March, 1908, reference is made to a styptic spell in use at the present time in northern Devonshire, among wise women who are skilled in the art of controlling hemorrhage by psychic methods. The spell consists in repeating the verse, Ezekiel, XVI, 6. In the locality above mentioned it is customary to seek the aid of one of these professional "stenters," instead of a surgeon or veterinarian, and the people have implicit faith in this mode of treatment. The presence of the wise woman is not essential. She merely p.r.o.nounces the spell wherever she may happen to be, with the a.s.surance that it will be found effectual, on the return of the messenger to the patient.

The prevalence of similar beliefs is shown in the following verse from a popular poem of the seventeenth century:

Tom Pots was but a serving-man; But yet he was a Doctor good; He bound his kerchief on the wound, And with some kind words stanch'd the blood.

FOOTNOTES:

[106:1] _Archaeologia_, vol. x.x.x, p. 401; 1844.

[107:1] J. F. Payne, M.D., _English Medicine in the Anglo-Saxon Times_.

[107:2] Lady Wilde, _Ancient Cures, Charms, and Usages of Ireland_.

[108:1] This is the earliest mention of a medical charm in cla.s.sic literature, and hence originated the phrase "Homeric Cure," as applied to healing by magical verses.

[108:2] Canto III, section xxiii.

[109:1] James Mooney, _The Medical Mythology of Ireland_.

CHAPTER X

HEALING-SPELLS IN ANCIENT TIMES

Neither doth fansy only cause, but also as easily cure diseases; as I may justly refer all magical cures thereunto, performed, as is thought, by saints, images, relicts, holy waters, shrines, avemarys, crucifixes, benedictions, charms, characters, sigils of the planets, inverted words, etc. And therefore all such cures are rather to be ascribed to the force of the imagination, than to any virtue in themselves.

RAMESEY, _Elminthologia_: 1668.

His night-spell is his guard, and charms his physicians.

BISHOP HALL, _Characters of Vertues and Vices_.

Certain Chaldean and Persian words were formerly believed to have a particular efficacy against the demons of sickness. The languages of men, it was averred, were not of human origin, but were gifts from the G.o.ds; and inasmuch as magic had its source in Chaldea and other Eastern countries, it was reasoned that certain words of the languages spoken in those places were possessed of an inherent magical value.[111:1] Hence these words were used in invocations addressed to spirits. In the popular belief of the ancient Babylonians, illnesses were caused by the entrance into the body of divers aerial spirits, and incantations were the chief means employed for their expulsion.

In Accadian medical magic, on the same principle, bedridden patients were treated by fastening about their heads "sentences from a good book."[112:1] Naturally, among nations where such views prevailed, physicians were but little esteemed, and the cure of disease devolved upon exorcists and sorcerers. Medicine was merely a branch of Magic, and not a rational science, as in more enlightened countries. Incantations against the spirits of disease were usually recited by the priests, who were supposed, by reason of their education and training, to be specially expert in the choice of the most efficient formulas.

The Chaldean medical amulets were of various kinds. Frequently they consisted of precious stones, engraved with mystic sentences; or strips of cloth, upon which were written talismanic verses, after the manner of Jewish phylacteries. But of whatever form, the chief source of their supposed efficacy appears to have been the words and characters inscribed upon them.[112:2] Gradually, however, a system of therapeutics was evolved, and the use of charms and incantations yielded in a measure to practical methods. The later a.s.syrian cuneiform inscriptions (about B. C. 1640) contain references to cla.s.sified diseases;[112:3] and although healing-spells were still largely in vogue, the employment of various herbs and potions became an important feature in a.s.syrian Medicine.[113:1]