Three Thousand Years of Mental Healing Part 14

_Ch.o.r.ea._--Of all the charms against this disease, St. Vitus' dance, none seemed so effectual as an application to the saint. In the translation of Naogeorgus, Barnabe Googe says:

"The nexte is VITUS sodde in oyle, before whose ymage faire Both men and women bringing hennes for offring doe repaire: The cause whereof I doe not know, I think, for some disease Which he is thought to drive away from such as him doe please."

_Colic._--This disorder was cured by a person drinking the water in which he had washed his feet; we might well consider the cure worse than the disease.

_Consumption._--Shaw[135] speaks of a cure for consumptive diseases used in his time in Moray. "They pared the Nails of the Fingers and Toes of the Patient, put these Parings into a Rag cut from his clothes, then waved their Hand with the Rag thrice round his head crying _Deas soil_, after which they buried the Rag in some unknown place." Dr. Baas[136] declares that natural pills of rabbit's dung were in use on the Rhine as a cure for consumption.

"There is a disease," says the minister of Logierait, writing in 1795, "called Glacach by the Highlanders, which, as it affects the chest and lungs, is evidently of a consumptive nature. It is called Macdonald's disease, 'because there are particular tribes of Macdonalds, who were believed to cure it with the Charms of their touch, and the use of a certain set of words. There must be no fee given of any kind. Their faith in the touch of a Macdonald is very great.'"[137]

_Cramp._--Among the many charms for cramp, the following is taken from _Pepys' Diary_:[138]

"Cramp be thou faintless, As our Lady was sinless When she bare Jesus."

_Demoniacal Possession._--To know when a person is possessed, try the following, says King: "Take the harte and liver of a fysshe called a Pyck, and put them into a pot wyth glowynge hot coles, and hold the same to the patient so that the smoke may entre into hym. If he is possessed he cannot abyde that smoke, but rageth and is angry." "It is good also to make a fyre in hys chamber of Juniper wood, and caste into the fire Franckincense and S. John's wort, for the evill spirits cannot abyde thys sent, and Waxe angry, whereby may be perceived whether a man be possessed or not."[139] I am afraid that possession would be sadly common if either of these tests were applied.

_Dislocation._--Among the oldest charms we have is one given by Cato the Censor for the reduction of a dislocated limb, and pa.s.sed on to us by Pettigrew.

"A dislocation may be cured by this charm. Take a reed four or five feet long; cut it in the middle, and let two men hold the points towards each other for insertion. While this is doing repeat these words: _In Alio S. F. Motas vaeta, Daries Dardaries Astataries Dissunapitur_. Now jerk a piece of iron upon the reeds at their juncture, and cut right and left. Bind them to the dislocation or fracture, and it will effect a cure."[140]

_Dropsy._--Toads were formed into a powder called Pulvis aethiopicus, the mode of preparation being given in Bates's Pharmacopoeia. This powder was used externally, and also given internally in cases of dropsy and other diseases.

_Epilepsy._--The liver of a dead athlete was a sovereign remedy against epilepsy in early days. In Lincolnshire a portion of a human skull taken from a grave was grated and given to epileptics as a cure for fits, and the water in which a corpse had been washed was given to a man in Glasgow for the same purpose.[141] Another remedy was also proposed: "If a man be greved wyth the fallinge sicknesse, let him take a he-Wolves harte and make it to pouder and use it: but if it be a woman, let her take a she-Wolves harte."[142]

John of Gladdesden, who was court physician from 1305-1317, spoke thus concerning epilepsy: "Because there are many children and others afflicted with the epilepsy, who cannot take medicines, let the following experiment be tried, which I have found to be effectual, whether the patient was a demoniac, a lunatic, or an epileptic. When the patient and his parents have fasted three days, let them conduct him to church. If he be of a proper age, and of his right senses, let him confess. Then let him hear Ma.s.s on Friday, and also on Sat.u.r.day.

On Sunday let a good and religious priest read over the head of the patient, in the church, the gospel which is read in September, in the time of vintage, after the feast of the Holy Cross. After this, let the priest write the same gospel devoutly, and let the patient wear it about his neck, and he shall be cured. The gospel is, 'This kind goeth not out but by prayer and fasting.'"[143]

Among some African tribes the foot of an elk is considered a splendid remedy against epilepsy. One foot only of each animal possesses virtue, and the way to ascertain the valuable foot is to "knock the beast down, when he will immediately lift up that leg which is most efficacious to scratch his ear. Then you must be ready with a sharp scymitar to lop off the medicinal limb, and you shall find an infallible remedy against the falling sickness treasured up in his claws." The American Indians and mediaeval Norwegians also considered this a sure remedy. The person afflicted, however, must apply it to his heart, hold it in his left hand, and rub his ear with it.[144]

_Evil-eye._--Children were supposed to be most susceptible to the evil-eye. Charms and amulets were furnished against fascination in general. Certain figures in bronze, coral, ivory, etc., representing a closed hand with the thumb thrust out between the first and second fingers called the _fig_, were common. In Henry IV, Part II, Pistol says:

"When Pistol lies, do this; and fig me, like The bragging Spaniard."

_Eye Diseases._--Among the early Germans, ambulatory female medicists were not uncommon, and they cured largely through charms. The following is a charm used for eye diseases:

"Three maidens once going On a verdant highway; One could cure blindness, Another cured cataract, Third cured inflammation; But all cured by one means."[145]

_Fevers._--This charm was used for fever: "Wryt thys Wordys on a lorell lef[+]Ysmael[+]Ysmael[+] adjuro vos per Angelum ut soporetur iste h.o.m.o N. and ley thys lef under hys head that he wete not therof, and let hym ete Letuse oft and drynk Ip'e seed smal grounden in a morter, and temper yt with Ale."[146]

"The fever," says Werenfels, "he will not drive away by medicines, but, what is a more certain remedy, having pared his nails and tied them to a crayfish, he will turn his back, and as Deucalion did the stones from which a new progeny of men arose, throw them behind him into the next river."[147]

The "Leech book"[148] says that for typhus fever the patient is to drink of a decoction of herbs over which many ma.s.ses have been sung, then say the names of the four "gospellers" and a charm and a prayer.

Again, a man is to write a charm in silence, and just as silently put the words in his left breast and take care not to go in-doors with the writing upon him, the words being EMMANUEL VERONICA. The Loseley MSS.

prescribe the following for all manner of fevers: "Take iii drops of a woman's mylke yt norseth a knave childe, and do it in a hennes egge that ys sedentere (or sitting), and let hym suppe it up when the evyl takes hym."

_Goitre._--The dew collected from the grave of the last man buried in a church-yard has been used as a lotion for goitre, and a correspondent of _Notes and Queries_ for May 24, 1851, furnishes two remedies then in use at Withyam, Suss.e.x. "A common snake, held by its head and tail, is slowly drawn by someone standing by nine times across the front part of the neck of the person affected, the reptile being allowed, after every third time, to crawl about for awhile.

Afterwards the snake is put alive in a bottle, which is corked tightly, and then buried in the ground. The tradition is, that as the snake decays, the swelling vanishes. The second mode of treatment is just the same as the above, with the exception of the snake's doom. In this case it is kidded, and its skin, sewn in a piece of silk, is worn round the diseased neck. By degrees the swelling in this case also disappears."

_Headache._--In Brand's day, the rope which remained after a man had been hanged and cut down was an object of eager compet.i.tion, being regarded as of great virtue in attacks of headache, and Gross says: "Moss growing on a human skull, if dried, powdered, and taken as snuff, will cure the Headach." Loadstone was also recommended as a sovereign remedy for this malady. Pliny said that any person might be immediately cured of the headache by the application of any plant which has grown on the head of a statue, provided it be folded in the shred of a garment, and tied to the part affected with a red string.

_Hemorrhage._--The following charm has been used to stop bleeding at the nose and other hemorrhages:

"In the blood of Adam Sin was taken, In the blood of Christ it was all shaken, And by the same blood I do the charge, That the blood of (insert name) run no longer at large."

Pepys in his _Diary_ gives us a Latin charm of which the following is a translation:

"Blood remain in Thee, As Christ was in himself; Blood remain in thy veins, As Christ in his pains; Blood remain fixed, As Christ was on the crucifix."

Brand, the historian of Orkney, says: "They have a charm whereby they stop excessive bleeding in any, whatever way they come by it, whether by or without external violence. The name of the Patient being sent to the Charmer, he saith over some words, (which I heard,) upon which the blood instantly stoppeth, though the bleeding Patient were at the greatest distance from the Charmer. Yea, upon the saying of these words, the blood will stop in the bleeding throats of oxen or sheep, to the astonishment of Spectators. Which account we had from the Ministers of the Country."

Boyle says: "Having been one summer frequently subject to bleeding at the nose, and reduced to employ several remedies to check that distemper; that which I found the most effectual to stanch the blood was some moss of a dead man's skull, (sent for a present out of Ireland, where it is far less rare than in most other countries,) though it did but touch my skin, till the herb was a little warmed by it."[149]

Brand gives "A charme to staunch blood: Jesus that was in Bethleem born, and baptyzed was in the flumen Jordane, as stente the water at hys comyng, so stente the blood of thys man N. thy servvaunt, thorw the virtu of thy holy Name [+] Jesu [+] & of thy Cosyn swete Sent Jon. And sey thys charme fyve tymes with fyve Pater Nosters, in the worschep of the fyve woundys."[150]

"In the year 1853," says Berdoe, "I saw among the more precious drugs in the shop of a pharmaceutical chemist at Leamington a bottle labelled in the ordinary way with the words, Moss from a Dead-Man's Skull. This has long been used, superst.i.tiously, dried, powdered, and taken as snuff, for headache and bleeding at the nose."

_Herpes._--Turner[151] notices a prevalent charm among old women for the shingles, and which is not uncommonly heard of to-day. It was to smear on the affected part the blood from a black cat's tail.

He says that in the only case when he saw it used it caused considerable mischief.

_Incubus._--Stones with holes through them were commonly called hag-stones, and were often attached to the key of the stable door to prevent witches riding the horses. One of these suspended at the head of the bed was celebrated for the prevention of nightmare. In the "Leech book"[152] we find the following: "If a mare or hag ride a man, take lupins, garlic, and betony, and frankincense, bind them on a fawn skin, let a man have the worts on him, and let him go into his house."

Notice the following from Lluellin's poems:

"Some the night-mare hath prest With that weight on their brest, No returnes of their breath can pa.s.se, But to us the tale is addle, We can take off her saddle, And turn out the night-mare to gra.s.se."

_Insomnia._--In the Loseley MSS. we find a receipt "For hym that may not slepe. Take and wryte yese wordes into leves of lether: Ismael!

Ismael! adjuro te per Angelum Michaelum ut soporetur h.o.m.o iste; and lay this under his bed, so yt he wot not yerof and use it allway lytell, and lytell, as he have nede yerto."

_Jaundice._--This disease was sometimes cured by transplantation, and Paracelsus gives us a method for carrying this out. Make seven or nine--it must be an odd number--cakes of the newly emitted and warm urine of the patient with the ashes of ash wood, and bury them for some days in a dunghill.

In the journal of Dr. Edward Browne, transmitted to his father, Sir Thomas Browne, we read of a magical cure for jaundice: "Burne wood under a leaden vessel filled with water; take the ashes of that wood, and boyle it with the patient's urine; then lay nine long heaps of the boyled ashes upon a board in a ranke, and upon every heap lay nine spears of crocus: it hath greater effects than is credible to any one that shall barely read this receipt without experiencing."[153]

_Madness._--The early inhabitants of Cornwall used "to place the disordered in mind on the brink of a square pool, filled with water from St. Nun's well. The patient, having no intimation of what was intended, was, by a sudden blow on the breast, tumbled into the pool, where he was tossed up and down by some persons of superior strength till, being quite debilitated, his fury forsook him; he was then carried to church, and certain ma.s.ses were sung over him. A similar practice of the people of Perthshire is noticed by Sir Walter Scott in _Marmion_.

"Thence to St. Fillan's blessed well, Whose spring can frenzied dreams dispel, And the crazed brain restore."

_Marasmus._--Mr. Boyle relates the case of a physician whose wan face betokened a marasmus, and who was induced to try a method not unlike the sympathetic cures. "He took an egg and boiled it hard in his own warm urine; he then with a bodkin perforated the sh.e.l.l in many places, and buried it in an ant-hill, where it was kept to be devoured by the emmets; and as they wasted the egg, he found his distemper to abate and his strength to increase, insomuch that his disease left him."[154]

_Rickets._--The most common method of dealing with this disease was by drawing the children through a split tree. The tree was afterward bound up and, as it healed and grew together, the children acquired strength; at least, so 'twas said. Sir John Cullum saw the operation performed and says that the ash tree was selected as most preferable for the purpose. "It was split longitudinally about five feet: the fissure was kept open by the gardener, whilst the friend of the child, having first stripped him naked, pa.s.sed him thrice through it, almost head foremost. This accomplished, the tree was bound up with packthread, and as the bark healed, so it was said the child would recover. One of the cases was of rickets, the other a rupture."

Drawing the children through a perforated stone was also a cure for rickets, providing that two bra.s.s pins were carefully laid across each other on the top edge of this stone.[155]

_Sciatica._--Sleeping on stones on a particular night was formerly practised in Cornwall to cure all forms of lameness. Boneshave was the term used for sciatica in Exmoor, where the following charm was used for its cure: The patient must lie on his back on the bank of a river or brook, having a straight staff lying by his side between him and the water, and must have the following words repeated over him:

"Boneshave right, Boneshave straight.

As the water runs by the stave Good for Boneshave."[156]

_Scrofula._--Scrofula, or "king's-evil," was best cured by the touch of the sovereign, but, if this could not be accomplished, a naked virgin could cure it, especially if she spit three times upon it.

Stroking the affected parts nine times with the hand of a dead man, particularly of one who had suffered a violent death as a penalty of his crime, especially if it be murder, was long practised, and was said to be efficacious in curing scrofula.

_Sweating Sickness._--Aubrey[157] gives a selection of the favorite prescriptions in use against the sweating sickness. Among them was the following: "Another very true medicine.--For to say every day at seven parts of your body, seven paternosters, and seven Ave Marias, with one Credo at the last. Ye shall begyn at the ryght syde, under the right ere, saying the '_paternoster qui es in coelis, sanctificetur nomen tuum_,' with a cross made there with your thumb, and so say the paternoster full complete, and one Ave Maria, and then under the left ere, and then under the left armhole, and then under the left hole, and then the last at the heart, with one paternoster, Ave Maria with one Credo; and these thus said daily, with the grace of G.o.d is there no manner drede hym."