CHAPTER X. Healing-Spells in Ancient Times

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 gods; 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 Assyrian cuneiform inscriptions (about B. C. 1640) contain references to classified diseases;[112:3] and although healing-spells were still largely in vogue, the employment of various herbs and potions became an important feature in Assyrian Medicine.[113:1]

The therapeutic methods employed by the priests of Finland in early times were chiefly magical. They exorcised the spirits of disease by means of sacred words and healing-spells, which they believed to be of divine origin.[113:2]

Adoration of the hidden forces of nature, and worship of superior beings, gave rise to incantations. It was believed moreover that by the use of appropriate formulas these mysterious powers could be rendered subservient to the will of man. In the popular imagination, even the moon could be made to descend to the earth at the command of an enchantress, by means of an appropriate spell. For, as Virgil sang: Carmina vel possunt coelo deducere lunam.

Among the ancient Aryan peoples, incantations were an important factor in therapeutics, and naturally the use of the same methods persisted among their descendants, after their dispersion and settlement in different parts of the world.

Christianus Pazig, in his "Treatise on Magic Incantations," remarked that the ancient origin of written spells is attested alike by sacred and profane literature. According to tradition, Ham, the son of Noah, inscribed mystic sentences on flinty rocks and metals at the time of the Deluge, in order to preserve them, "being influenced perhaps by the fear that he would not be allowed to take into the Ark a book filled with these vanities." The secret art of preparing incantations is said to have been imparted to others by Mizraim, the son of Ham, and as a result Egypt and Persia were invaded by hordes of magicians, who aspired to dominate universal nature, and to subject to their own wills not only human beings and the lower animals, but even inanimate objects as well. The Roman poet Lucan (born about A. D. 39) wrote in his "Pharsalia,"[114:1] that by the spells of Thessalian witches, there flowed into the obdurate heart a love that entered not there in the course of nature. And to the same authority is accredited the saying that even the world might be made to stand still by means of a suitable incantation; a saying which voiced the popular belief in the miraculous power of words.

There is abundant evidence to show that the phenomena of psycho-therapeutics were known to the ancients, and that Assyrian practitioners effected cures by the agency of suggestion, although they were ignorant of the mode of its operation. The method of treating and curing in a mysterious way has been a widely spread one. It was known in Egypt; in Greece there was the temple of Asklepios or Esculapius; it was prevalent in Rome; it was in vogue during the Middle Ages. There were oracles and shrines and sacred grottos and springs; and their existence and the matters and facts relating to the practices and cures performed at them are quite as well established as are those of Lourdes in France, or of Sainte Anne de Beaupre, in the Province of Quebec. Dr. Pierre Janet is of the opinion that always and everywhere these cures have been effected under the same laws. The maladies that can be cured have always been the same. There are illnesses that could not be vanquished at Asklepios; they are obdurate still at Lourdes. The same things are done to-day that were done in the temples, and under the same conditions and in the same way, and even in the same space of time. This historic similitude shows us that the miraculous cures are all of them subject to the same regular laws. In far-away Japan there exist precisely the same miracle cures as elsewhere. In fact, it seems to have been a matter of independent discovery by investigators all over the world. Dr. Janet is of the opinion that it is not Asklepios that has copied Assyria, or Lourdes that has patterned after the Greeks, but that all have worked independently and have attained to a similar use of the same natural laws.[115:1]

The Anglo-Saxon clergy sanctioned the use of the relics of saints as having curative virtues in nearly all diseases. A hair from a saint's beard, moistened in holy water and taken inwardly, was a favorite remedy for fever.[116:1]

Direct healing power was also ascribed to the tombs of saints, and indeed to anything pertaining to the latter. In the popular view, sacred relics were not only potent to heal, but also brought good fortune. This was true in medieval times, but the early heathen nations had no such beliefs.[116:2] In a recent article in the "Century Magazine," March, 1908, entitled "Christianity and Health," Rev. Samuel McComb, D.D., averred that the relic of a dead superstition may achieve as much, in the cure of physical disorders, as faith in the living God.

The ecclesiastical miracles in the Middle Ages, and the healing wonders in our own time, attested as they are by the highest medical authorities, show what curative power lies in the mere psychological state of trust and confidence. Dr. A. T. Schofield says,[116:3] in explanation of the many seemingly miraculous cures worked at Lourdes and elsewhere, that all the causative changes take place in the unconscious mind, yet the patient is wholly ignorant of anything but the results in the body. Therefore, in such cases, radical cures may be effected instantaneously.

In a lecture on "Temples and Cults in Babylon and Assyria," during his Lowell Institute course at Boston, January 18, 1910, Dr. Morris Jastrow, Jr., spoke of incantation as a popular custom in ancient times.

It is difficult, he said, to draw the line between public and private cults. Divination by means of the liver was an official cult and bore only on public affairs, and there was in its determination a ritual. Astrology, on the contrary, was largely a private affair, and needed but an observation of the heavens, which was done without religious ceremony. When, however, a cult became very popular, the priests were not slow to add its ceremonies to their own.

A most important cult of this nature was incantation. This was against disease and misfortune. Disease was caused by a witch or demon who took possession of the sick one, and cure depended on the ability to get rid of the demon. The elements of fire and water had much to do with the combating of disease, and the two chief deities appealed to were Ea, god of water, and Marduk, god of the sun and fire. In both cases the idea was one of purification. Extended rituals were recited, questions were asked by the priests that demanded almost confessions for their replies.

The physicians of ancient Egypt blended science and superstition in their prescriptions. While fully appreciating the benefit of a stimulus to the patient's imagination, they did not, however, neglect the employment of medicinal remedies.

In a papyrus medical treatise of the sixteenth century B. C., discovered at Thebes in the winter of 1872-73, by the German Egyptologist George Ebers, are to be found numerous incantations and conjurations. Nevertheless the same treatise affords evidence of a careful preparation of complex recipes.[118:1] Some of the prescriptions in this document are considered by Miss Amelia B. Edwards to be of mythological origin, while others appear to have been derived from the medical lore of Syria.[118:2]

Egyptian medical papyri contain both prescriptions for remedies to be used for various ailments, and conjurations for the expulsion of demons, together with petitions for the present intervention of deities.[118:3]

The Chaldean magi also employed many formulas and incantations for repelling evil spirits and for the cure of disease. Specimens of such formulas are to be seen on clay tablets exhumed from the ruins of ancient Nineveh. They consist chiefly in a description of some disease, with the expression of a desire for deliverance from it, and a command enforcing its departure.[119:1] During the preparation of their medicines the ancient Egyptians offered prayers and invocations, of which the following is a specimen:

"May Isis heal me, as she healed Horus, of all the ills inflicted upon him when Set slew his father Osiris. O Isis, thou great Enchantress, free me, deliver me from all evil, bad and horrible things, from the god and goddess of evil, from the god and goddess of sickness, and from the unclean demon who presses upon me, as thou didst loose and free thy son Horus."[119:2]

The Egyptians held the theory that many diseases were due to the anger of Isis, who was also believed by them to have discovered various remedies. Hence the propitiation of this goddess by invocations was a natural expedient.[119:3]

So great was the fondness of the Egyptians for amulets, that they were wont to hang them about the necks of mummies to ward off demons.[119:4] Apropos of this singular custom, we may remark, in passing, that mummy-dust was prescribed by English physicians as late as during the reign of Charles II, to promote longevity. They reasoned that inasmuch as pulverized mummy had lasted a long time, it might, when assimilated by their patients, assist the latter to do likewise.[120:1]

The worship of subterranean deities, representing the hidden forces of nature, is said to have been a chief feature of the religion of the prehistoric Pelasgians inhabiting Greece; and it was believed that if once the particular formula or spell, wherein lay the secret of their power, could be discovered, these deities might be rendered subservient to the will of man.[120:2] Similarly, in many religions of antiquity, the names of deities were invested with great power, and whoever uttered them was "master of the god."[120:3]

Cato the Censor (B. C. 234-149), in his treatise "De Re Rustica,"