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<h1>THREE THOUSAND YEARS OF</h1>
<h1>MENTAL HEALING</h1>

<h1>&nbsp;</h1>

<p class="two">BY</p>

<p class="three"><b>GEORGE BARTON CUTTEN, <span class="smcap">Ph.D.</span></b></p>

<p class="two"><b>(YALE)</b></p>

<p class="two"><b>PRESIDENT OF ACADIA UNIVERSITY</b></p>

<h5>ILLUSTRATED</h5>
<p>&nbsp;</p>
<p>&nbsp;</p>
<p>&nbsp;</p>

<p class="two"><small>NEW YORK</small></p>

<p class="two"><b>CHARLES SCRIBNER'S SONS</b></p>

<p class="two"><small>1911</small></p>

<div class="figcenter" style="width: 100px;"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-printers.jpg"
width="100" alt="printer's mark." /></div>

<h1>&nbsp;</h1>


<div class="figcenter" style="width: 400px;"><a name="frontispiece" id="frontispiece"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus1.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus1-tb.jpg"
width="400" height="330" alt="BAS-RELIEF REPRESENTING THE GALLIC &AElig;SCULAPIUS
DISPATCHING A DEMON." /></a><br />
<span class="caption">&nbsp;</span></div>

<table width="90%" border="1" summary="Bas-relief">
<tr>
<td class="cell_illus">BAS-RELIEF REPRESENTING THE GALLIC &AElig;SCULAPIUS<br />
DISPATCHING A DEMON</td>
</tr>
</table>
<h1>&nbsp;</h1>
<p class="two">THIS BOOK IS DEDICATED TO THE MEMORY</p>

<p class="two">OF</p>

<p class="three"><b>Artemus Wyman Sawyer, D.D., LL.D.</b></p>

<p class="two">PRESIDENT OF ACADIA UNIVERSITY</p>

<p class="two">1869-1896</p>

<h5>
HE HID FROM US HIS HEART WHILE WE THOUGHT THAT HE LOVED<br />
ONLY HIS STUDIES; WE LATER LEARNED THAT HE LAID<br />
EMPHASIS ON THAT WHICH HE LOVED ONLY LESS&mdash;TRUE<br />
KNOWLEDGE, IN ORDER THAT HE MIGHT INTRODUCE<br />
IT TO THOSE THAT HE LOVED MOST&mdash;HIS<br />
PUPILS. HE TAUGHT AS NONE OTHER<br />
</h5>
<hr style="width: 65%;" />
<h3>CONTENTS</h3>


<table width="100%" summary="TOC">
<tr>
<td class="cell_toc1">CHAPTER</td>
<td class="cell_toc2">&nbsp;</td>
<td class="cell_toc1">PAGE</td>
</tr>
<tr>
<td class="cell_toc1">I.</td>
<td class="cell_toc2"><span class="smcap">Introduction&mdash;Mental Healing</span></td>
<td class="cell_toc1"><a href="#CHAPTER_I">3</a></td>
</tr>
<tr>
<td class="cell_toc1">II.</td>
<td class="cell_toc2"><span class="smcap">Early Civilizations</span></td>
<td class="cell_toc1"><a href="#CHAPTER_II">19</a></td>
</tr>
<tr>
<td class="cell_toc1">III.</td>
<td class="cell_toc2"><span class="smcap">The Influence of Christianity</span></td>
<td class="cell_toc1"><a href="#CHAPTER_III">35</a></td>
</tr>
<tr>
<td class="cell_toc1">IV.</td>
<td class="cell_toc2"><span class="smcap">Relics and Shrines</span></td>
<td class="cell_toc1"><a href="#CHAPTER_IV">61</a></td>
</tr>
<tr>
<td class="cell_toc1">V.</td>
<td class="cell_toc2"><span class="smcap">Healers</span></td>
<td class="cell_toc1"><a href="#CHAPTER_V">110</a></td>
</tr>
<tr>
<td class="cell_toc1">VI.</td>
<td class="cell_toc2"><span class="smcap">Talismans</span></td>
<td class="cell_toc1"><a href="#CHAPTER_VI">138</a></td>
</tr>
<tr>
<td class="cell_toc1">VII.</td>
<td class="cell_toc2"><span class="smcap">Amulets</span></td>
<td class="cell_toc1"><a href="#CHAPTER_VII">158</a></td>
</tr>
<tr>
<td class="cell_toc1">VIII.</td>
<td class="cell_toc2"><span class="smcap">Charms</span></td>
<td class="cell_toc1"><a href="#CHAPTER_VIII">189</a></td>
</tr>
<tr>
<td class="cell_toc1">IX.</td>
<td class="cell_toc2"><span class="smcap">Royal Touch</span></td>
<td class="cell_toc1"><a href="#CHAPTER_IX">224</a></td>
</tr>
<tr>
<td class="cell_toc1">X.</td>
<td class="cell_toc2"><span class="smcap">Mesmer and After</span></td>
<td class="cell_toc1"><a href="#CHAPTER_X">249</a></td>
</tr>
<tr>
<td class="cell_toc1">XI.</td>
<td class="cell_toc2"><span class="smcap">The Healers of the Nineteenth Century</span></td>
<td class="cell_toc1"><a href="#CHAPTER_XI">273</a></td>
</tr>
<tr>
<td class="cell_toc1">&nbsp;</td>
<td class="cell_toc2"><span class="smcap">Index</span></td>
<td class="cell_toc1"><a href="#INDEX_OF_SUBJECTS">273</a></td>
</tr>
</table>
<hr style="width: 65%;" />
<h3>PREFACE</h3>


<p>The present decade has experienced an intense
interest in mental healing. This has come as a
culmination of the development along these lines
during the past half century. It has shown itself
in the beginning of new religious sects with this as
a, or the, fundamental tenet, in more wide-spread
general movements, and in the scientific study and
application of the principles underlying this form
of therapeutics.</p>

<p>Many have been led astray because, being ignorant
of the mental healing movements and vagaries
of the past, the late applications, veiled in metaphysical
or religious verbiage, have seemed to them
to be new in origin and principle. No one could
consider an historical survey of the subject and
reasonably hold this opinion. It is on account of
the ignorance of similar movements, millenniums old,
that so much, if any, originality can be credited to
the founders.</p>

<p>The object of this volume is to present a general
view of mental healing, dealing more especially
with the historical side of the subject. While this is
divided topically, the topics are presented in a comparatively
chronological order, and thereby trace the
development of the subject to the present century.</p>

<p>The term "mental healing" is given the broadest
possible use, and comprehends any cures which may
be brought about by the effect of the mind over the
body, regardless of whether the power back of the
cure is supposed to be deity, demons, other human
beings, or the individual mind of the patient.</p>

<p>It is hoped that this may contribute to the knowledge
of a subject which is of such wide-spread popular
interest.</p>

<p class="quotsig2"><span class="smcap">George Barton Cutten</span>.</p>
<p><small><span class="smcap">Wolfville, Nova Scotia</span>,<br />
<i>December 1, 1910.</i></small><br />
</p>
<hr style="width: 65%;" />
<h3>ILLUSTRATIONS</h3>

<table width="100%" summary="TOC">
<tr>
<td class="cell_toc3"><span class="smcap">Bas-relief representing the Gallic &AElig;sculapius<br />
dispatching a demon</span></td>
<td class="cell_toc1"><a href="#frontispiece"><i>Frontispiece</i></a></td>
</tr>
<tr>
<td class="cell_toc3">&nbsp;</td>
<td class="cell_toc1"><span class="smcap"><small>Facing<br />Page</small></span></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">Cure through the Intercession of a Healing Saint</span></td>
<td class="cell_toc1"><a href="#illus2">72</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">Valentine Greatrakes</span></td>
<td class="cell_toc1"><a href="#illus3">134</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">Sir Kenelm Digby</span></td>
<td class="cell_toc1"><a href="#illus4">152</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">King's Touch-pieces</span></td>
<td class="cell_toc1"><a href="#illus5">226</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">F. A. Mesmer</span></td>
<td class="cell_toc1"><a href="#illus6">232</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">John Alexander Dowie</span></td>
<td class="cell_toc1"><a href="#illus7">276</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">George O. Barnes</span></td>
<td class="cell_toc1"><a href="#illus8">290</a></td>
</tr>
<tr>
<td class="cell_toc3"><span class="smcap">Mary Baker Eddy</span></td>
<td class="cell_toc1"><a href="#illus9">302</a></td>
</tr>
</table>

<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_1-2" id="Page_1-2">1-2</a></span></p>
<h3>THREE THOUSAND YEARS OF</h3>
<h3>MENTAL HEALING</h3>
<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_003" id="Page_003"> 3</a></span></p>


<h3><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I</h3>

<h4>INTRODUCTION&mdash;MENTAL HEALING</h4>

<div class="blockquot"><p>"'Tis painful thinking that corrodes our clay."&mdash;<span class="smcap">Armstrong</span>.</p>

<p>"Oh, if I could once make a resolution, and determine to be well!"&mdash;<span class="smcap">Walderstein</span>.</p>

<p>"The body and the mind are like a jerkin and a jerkin's lining,
rumple the one and you rumple the other."&mdash;<span class="smcap">Sterne</span>.</p>

<p>"I find, by experience, that the mind and the body are more than
married, for they are most intimately united; and when the one
suffers, the other sympathizes."&mdash;<span class="smcap">Chesterfield</span>.</p>

<p>"Sublime is the dominion of the mind over the body, that for a
time can make flesh and nerve impregnable, and string the sinews
like steel, so that the weak become so mighty."&mdash;<span class="smcap">Stowe</span>.</p>
</div>

<div class="poem">
<div class="stanza">
<span class="i0">"The surest road to health, say what they will,</span>
<span class="i05">Is never to suppose we shall be ill;</span>
<span class="i05">Most of those evils we poor mortals know</span>
<span class="i05">From doctors and imagination flow."&mdash;<span class="smcap">Churchill</span>.</span>
</div>
</div>

<p>The fact that there is a reciprocal relation between
mental states and bodily conditions, acting
both for good and ill, is nothing new in human
experience. Even among the most crude and unobserving,
traditions and incidents have given
witness to this knowledge. For centuries stories of
the hair turning white during the night on account
of fright or sorrow, the cause and cure of diseases
through emotional disturbances, and death, usually
directly by apoplexy, caused by anger, grief, or joy,
have been current and generally accepted. On the
other hand, irritability and moroseness caused by<span class='pagenum'><a name="Page_004" id="Page_004">  4</a></span>
disordered organs of digestion, change of acumen or
morals due to injury of the brain or nervous system,
and insanity produced by bodily diseases, are also
accepted proofs of the effect of the body on the
mind.</p>

<p>Recent scientific investigation has been directed
along the line of the influence of the mind over the
body, and to that phase of this influence which
deals with the cure rather than the cause of disease.
In addition to what the scientists have done along
this line, various religious cults have added the
application of these principles to their other tenets
and activities, or else have made this the chief
corner-stone of a new structure. There are some
reasons why this connection with religion should
continue to exist, and why it has been a great help
both to the building up of these particular sects and
the healing of the bodies of those who combine religion
with mental healing.</p>

<p>We must not forget that in early days the priest,
the magician, and the physician were combined in
one person, and that primitive religious notions are
difficult to slough off. Shortly before the beginning
of the Christian era there were some indications that
healing was to be freed from the bondage of religion,
but the influence of Jesus' healing upon Christians,
and the overwhelming influence of Christianity upon
the whole world, delayed this movement, so that it
did not again become prominent until the sixteenth<span class='pagenum'><a name="Page_005" id="Page_005">  5</a></span>
century. About this time, when therapeutics as a
science began to shake off the shackles of religion
and superstition, another startling innovation was
noticeable, viz., the division of mental healing into
religious and non-religious healing. This change
came gradually, and as is usual in all reform, certain
prophets saw and proclaimed the real truth
which the people were not able to follow or receive
for centuries.</p>

<p>Paracelsus, who lived during the first half of the
sixteenth century, wrote these shrewd words:
"Whether the object of your faith is real or false,
you will nevertheless obtain the same effects. Thus,
if I believe in St. Peter's statue as I would have believed
in St. Peter himself, I will obtain the same
effects that I would have obtained from St. Peter;
but that is superstition. Faith, however, produces
miracles, and whether it be true or false faith, it will
always produce the same wonders." We have also
this penetrating observation from Pierre Ponponazzi,
of Milan, an author of the same century:
"We can easily conceive the marvellous effects
which confidence and imagination can produce, particularly
when both qualities are reciprocal between
the subject and the person who influences them.
The cures attributed to the influence of certain
relics are the effect of this imagination and confidence.
Quacks and philosophers know that if the
bones of any skeleton were put in the place of the<span class='pagenum'><a name="Page_006" id="Page_006">  6</a></span>
saint's bones, the sick would none the less experience
beneficial effects, if they believed they were
near veritable relics."</p>

<p>What seemed to be a movement whereby mental
healing should be divided so that only a portion of
it should be connected with religion proved to be
too far in advance of its time, and not until the
advent of Mesmer was this accomplished. Healing
other than mental, however, did obtain its freedom
at this time. While Mesmer and his followers emphasized
non-religious mental healing, it should not be
thought that mental therapeutics was ever entirely
separated from the church. There have always been
found some sects which laid particular emphasis on it,
and both Roman Catholic and Protestant orthodox
Christianity have always admitted it. It has been
considered, even if not admitted, that the power of
the Infinite was more clearly shown by the healing of
the body than by the restoration of the moral life.
It is natural, then, that the sects which showed this
special proof of God's presence and power would
grow faster than their spiritual competitors, but
that they would decline more rapidly and surely
than those which espoused more spiritual doctrines.</p>

<p>On the other hand, it is not difficult to see why
mental healing would be helped by its connection
with religion. Religion grips the whole mind more
firmly than any other subject has ever done, and
when one accepts the orthodox conception of God,<span class='pagenum'><a name="Page_007" id="Page_007">  7</a></span>
he naturally expects to come in contact with One
whose sympathies are in favor of the cure of his
diseases, and whose power is sufficient to bring about
this cure. With this basis there is set up in the mind
of the patient an expectancy which has always
proven to be a most valuable precursor of a cure.
The devout religious attitude of mind is one most
favorable for the working of suggestion, and persons
of the temperament adapted to the religious expression
most valued in the past are those who
could be most readily affected by mental means.
For these reasons, it can be easily understood why
mental healing has continued to be associated with
religion, and why when thus associated it has been
so successful.</p>

<p>To those not very familiar with mental healing,
it has seemed strange that any law could be formulated
which would comprehend every variety. In
the following pages many different forms will be
described, and in examining the subject it will be
found that many and varied are the explanations
given for the results produced. We find also a general
distrust of all the others, or else a claim that
this particular sect is the only real and true exponent
of mental healing, and that it produces the
only genuine cures. Those which claim to be
Christian sects, however divergent the direct explanation
of their results, give the final credit to
God, and base their <i>modus operandi</i> upon the Bible<span class='pagenum'><a name="Page_008" id="Page_008">  8</a></span>
&mdash;in fact, they claim to be the direct successors of
Jesus and his disciples in this respect.</p>

<p>We find, however, that the healer connected with
the Christian sect has no advantage over his Mohammedan
or Buddhist brother, and that neither is
able to succeed better than the non-religious healer
in all cases. We recognize that when one class of
healers fails in a case another may succeed, but the
successful one is just as liable to fail in a second
case when the first one cures. What particular form
of suggestion is most effective in any given case depends
upon the temperament of the individual and
his education, religious training, and environment.
When we consider the whole matter we are forced to
the conclusion that mental cures are independent
of any particular sect, religion, or philosophy; some
are cured by one form and some by another. Not
the creed, but some force which resides in the mind
of every one accomplishes the cure, and the most
that any religion or philosophy can do is to bring
this force into action.</p>

<p>As a general rule, one sharp distinction is noticed
between the religious and the non-religious healers,
viz., the religious healer sees no limit to his healing
power, and affirms that cancer and Bright's disease
are as easily cured, in theory at least, as neuralgia
or insomnia; the non-religious healer, sometimes
designated as the "scientific healer," on the contrary,
recognizes that there are some diseases which<span class='pagenum'><a name="Page_009" id="Page_009">  9</a></span>
are more easily cured than others, and that of those
others some are practically incurable by psycho-therapeutic
methods.</p>

<p>The line has been drawn in the past between functional
and organic diseases, the former including
diseases where there is simply a derangement of
function, like indigestion, and the latter comprehending
the diseases where the organ is affected,
like ulcer of the stomach. The more we know about
diseases the less sure we seem to be about their
classification; some of which we were formerly sure
have recently caused us considerable doubt. For
example, we have formerly classed cancer as an organic
disease and consequently incurable by mental
means. The question is now asked, "Is cancer an
organic disease, or is it some functional derangement
of the epithelium tissue which causes it to grow indefinitely
until it invades some vital organ?"</p>

<p>A further question arises due to further study.
Some of the latest investigators claim that most if
not all persons have cancer at some time in life,
but that anti-toxin or some other remedy is supplied
by the body itself, and the growth is stopped and the
tissue absorbed. The question then seems to be
pertinent, "If the body can produce the cure within
itself, and this would be functional, why cannot
mental means stimulate the body to produce it?"
or "Does not mental influence stimulate the body
to produce it?" What the cancer experts tell us of<span class='pagenum'><a name="Page_010" id="Page_010"> 10</a></span>
the wide-spread extension of the disease and its
spontaneous cure, the tuberculosis experts affirm of
tuberculosis, and certainly of the latter disease spontaneous
cures are not uncommon. We also know
that mental influence may, in fact does, have an
indirect but no less beneficial influence in the cure
of tuberculosis. From these examples one seems to
be forced to either one of two conclusions, either of
which is contrary to generally accepted ideas, viz.,
first, that these are not organic diseases; or, second,
organic diseases are aided or cured by means of
mental healing. In general, however, the distinction
holds good; the so-called functional cases are
amenable to cure by mental means, and the organic
are much less so.</p>

<p>Coming back, then, to the common law which
underlies all cases or forms of mental healing, we
find two general principles upon which it is built&mdash;the
power of the mind over the body, and the importance
of suggestion as a factor in the cure of the
disease. The law may be tersely stated in the first
person as follows: My body tends to adjust itself so
as to be in harmony with my ideas concerning it.
This law is equally applicable to the cause or cure of
disease by mental means. To apply this law in a
universal way as far as mental healing is concerned,
we should notice that however the thought of cure
may come into the mind, whether by external or
auto-suggestion, if it is firmly rooted so as to im<span class='pagenum'><a name="Page_011" id="Page_011"> 11</a></span>press
the subconsciousness, that part of the mind
which rules the bodily organs, a tendency toward
cure is at once set up and continues as long as that
thought has the ascendancy.</p>

<p>Hack Tuke quotes Johannes M&uuml;ller, a physiologist
who lived during the first half of the last century,
as follows: "It may be stated as a general fact
that any state of body which is conceived to be approaching,
and which is expected with certain confidence
and certainty of occurrence, will be very
prone to ensue, as the mere result of the idea, if it
do not lie beyond the bounds of possibility." This
is a fair statement of the law from the stand-point of
consciousness, but does not include all of the vast
influence of subconscious ideas which are so potent
in the cure of diseases by mental means. M&uuml;ller's
observation was in advance of his times, but could
not be expected to include the results of the latest
researches of modern science.</p>

<p>For a great many years physicians have recognized
that not only are all diseases made worse by
an incorrect mental attitude, but that some diseases
are the direct result of worry and other mental disturbances.
The mental force which causes colored
water to act as an emetic, or postage-stamps to produce
a blister, can also produce organic diseases of
a serious nature. The large mental factor in the
cause of diseases is generally admitted, and it seems
reasonable to infer that what is caused by mental<span class='pagenum'><a name="Page_012" id="Page_012"> 12</a></span>
influence may be cured by the same means. There
is no restriction in the power of the mind in causing
disease, and should we restrict the mind as a factor
in the cure? The trouble seems to be in the explanation.
People ask, "How can the mind have
such an effect upon the body?" and to the answer
of this question we must now turn our attention.</p>

<p>We all recognize that involuntarily certain bodily
effects take place. We blush when we do not wish
to; we betray our fears by our blanched faces.
Some other factors of mind than the conscious mental
processes have charge, and rule certain functions.
The heart, the respiratory apparatus, the glands,
and digestive organs all carry on their regular functions
during sleep and also better without our
direction when we are awake. What is the explanation
of this? We have recently been saying that the
subconsciousness rules these physical organs, and
through this that the effects already referred to
take place. So much has been written recently
regarding the subconsciousness that anything more
at this time would be superfluous; suffice it to say
that the general conclusions on that subject are
accepted as the basis of faith cure. We may, however,
go further in our endeavor to explain.</p>

<p>In such mental troubles as psychasthesia much
has lately been heard about psycho-analysis and re-education.
What does that mean in the language
of the psychology of a few years ago? In cases of<span class='pagenum'><a name="Page_013" id="Page_013"> 13</a></span>
unreasonable fears or phobias, for example, there
is a firmly rooted system of ideas which refuses to
depart at the command of consciousness. We analyze
the mental store to find out the cause of the
unreasonable persistence, and sometimes, quite frequently
in fact, have to resort to hypnosis or
hypnodization to find the initial trouble. It is then
corrected, and re-education consists in living over
again from the first experience, the events connected
with that fear and correcting them up to
date. In this process minutes only are used where
the original experiences took weeks. Putting it in
other words, we have certain systems of ideas; as a
psychological fact of long standing we know that
other elements may be injected into that system so
as to change it, or that one system may be destroyed
and another system built up to take its place. This
is the secret of cures of this nature&mdash;of mental
troubles&mdash;the irritating factor, the thorn in the
mind, is extracted.</p>

<p>We have heard in modern psychology of the hot
and cold places in consciousness, or, to use other
terms for the same idea, the central and peripheral
ideas, meaning the ideas which dominate consciousness,
and those which are in the background. The
mind can readily attend to only one thing at a time;
if that be pain, for example, that takes up all of our
attention. On the other hand, if for some reason
some other ideas suddenly become central, then the<span class='pagenum'><a name="Page_014" id="Page_014"> 14</a></span>
pain is driven away to the periphery and we say we
have no pain, or we have less pain. The sufferer
from neuralgia experiences no pain as he responds
to the fire alarm, and the toothache stops entirely
as we undergo the excitement and fear of entering
the dentist's office. Serious lesions yield to profound
emotion born of persuasion, confidence, or
excitement; either the gouty or rheumatic man,
after hobbling about for years, finds his legs if pursued
by a wild bull, or the weak and enfeebled invalid
will jump from the bed and carry out heavy
articles from a burning house. The central idea is
sufficient to command all the reserve energy, and
that idea which has suddenly and unexpectedly
become central may remain so. What Chalmers
called "the expulsive power of a new affection" in
the cure of souls, is the precise method of operation
in the cure of some bodily ills.</p>

<p>I have here made two suggestions which may
help to show how mental healing may be brought
about. Not simply the alleviation of bodily ills,
but the complete cure may result from the influence
on the subconsciousness. A large number of cures
are brought about by faith in certain religious practices,
this faith amounting to a certainty in the
minds of the patients before the cure is started or
while it is in progress. Trustful expectation in any
one direction acts powerfully through the subconsciousness
because it absorbs the whole mind, and<span class='pagenum'><a name="Page_015" id="Page_015"> 15</a></span>
thus competition with other ideas, either consciously
or subconsciously, is largely excluded. It is this
which acts in mental healing under the caption of
faith, although some abnormal conditions may also
arise to assist the suggestion.</p>

<p>That this confident expectation of a cure is the
most potent means of bringing it about, doing that
which no medical treatment can accomplish, may
be affirmed as the generalized result of experiences
of the most varied kind, extending through a long
series of ages. It is this factor which is common to
methods of the most diverse character. It is noticeable
that any system of treatment, however
absurd, that can be puffed into public notoriety for
efficacy, any individual who by accident or design
obtains a reputation for a special gift of healing, is
certain to attract a multitude of sufferers, among
whom will be many who are capable of being really
benefited by a strong assurance of relief. Thus,
the practitioner with a great reputation has an advantage
over his neighboring physicians, not only
on account of the superior skill which he may have
acquired, but because his reputation causes this
confident expectation, so beneficial in itself.</p>

<p>There have been fashions in cures as in other
things. At one time a certain relic, or healer, would
attract and cure, and shortly afterward it would
be deserted and inefficacious, not because it had lost
its power, but because it had lost its reputation,<span class='pagenum'><a name="Page_016" id="Page_016"> 16</a></span>
and the people had consequently lost their faith in
it. Some other relics would then acquire a reputation,
spring into popular favor, and the crowds
would flock to them. We have many modern instances
of this kind. If sufficient confidence in the
power of a concoction, a shrine, a relic, or a person
can be aroused, genuine cures can be wrought regardless
of the healing properties of the dose.</p>

<p>The whole system of mental therapeutics may be
divided into two parts; what we may designate as
metaphysical cure denies that either matter or evil
exists, and heals by inspiring the belief that the
disease cannot assail the patient because he is pure
spirit; the other class, faith cure, recognizes the
disease, but cures by faith in the power of divinity,
persons, objects, or suggestion.</p>

<p>Without doubt the best example of the former
theory and the most successful application of it are
found in Christian Science. Perhaps it is not so
difficult to understand the frame of mind which
brought about this theory on the part of Mrs. Eddy.
Here was an hysterical, neurotic woman who knew
nothing all her life but illness and misfortune. She
had suffered much from many physicians and was
none the better but rather worse. One physician
had called her disease one thing, another had designated
it another, until confusion and uncertainty
were increased with every physician consulted. She
began to despair of ever either knowing about her<span class='pagenum'><a name="Page_017" id="Page_017"> 17</a></span>
disease or of having it cured. As a last resort she
went to Quimby, and he told her there was no disease
and no need of suffering. He denied the suffering,
and she accepted his teaching; she followed him in
denying disease and then matter, and kept on with
her theory of negation and denial until she evolved
her present theory. It was a natural reaction from
all conceivable pains characteristic of hysteria, to
no pain; from all conceivable diseases which different
physicians had opined, to no disease; from the
infirmity of body with its inhibitory discomfitures,
to no body. The history of the founder of Christian
Science is its best <i>raison d'&ecirc;tre</i>, especially from a
psychological stand-point, and the rather strange
thing is that a reaction from an abnormality, going
as it naturally does to another abnormality, should
find a response in the religious cravings of so many;
the philosophy undoubtedly would not attract as it
does were there not connected with it, in the practical
working of the system, the lure of mental
healing.</p>

<p>Faith cure, the other form of mental healing, has
such a variety of forms that it is practically impossible
to describe a typical one. Faith in some
power, or, what amounts to the same thing, the uncritical
reception of suggestions concerning the cure,
is the common factor in all forms.</p>

<p>The question naturally arises, Which is the best
form of mental healing? There is no best form for<span class='pagenum'><a name="Page_018" id="Page_018"> 18</a></span>
all diseases and all persons. For example, it matters
not how new associational systems are formed so
long as they are substituted for the pernicious ones.
It may be in the common experiences of every-day
life, through the pleading of a friend, during sleep
or trance, in some abnormal state of a hypnotic
character, or during religious ecstasy, and we cannot
well say in any given case that one form will be more
efficacious than another. Mental healing creates
nothing new, but simply makes use of the normal
mechanism of the mind and body. The question
then is, What method of mental healing is most
likely to stimulate the mental mechanism so that
physiological processes will be set up leading to a
cure? The great power of faith and expectancy
may decide the question, and the answer may be in
favor of the form in which the patient has the most
faith, either on account of its reputation, or on account
of some prejudice on the part of the patient.</p>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_019" id="Page_019"> 19</a></span></p>
<h3><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II</h3>

<h4>EARLY CIVILIZATIONS</h4>

<div class="blockquot"><p>"The office of the physician extends equally to the purification
of mind and body; to neglect the one is to expose the other to
evident peril. It is not only the body that by its sound constitution
strengthens the soul, but the well-regulated soul by its authoritative
power maintains the body in perfect health."&mdash;<span class="smcap">Plato</span>.</p>

<p>"Aristotle mapped out philosophy and morals in lines the world
yet accepts in the main, but he did not know the difference between
the nerves and the tendons. Rome had a sound system of jurisprudence
before it had a physician, using only priest-craft for healing.
Cicero was the greatest lawyer the world has seen, but there
was not a man in Rome who could have cured him of a colic. The
Greek was an expert dialectician when he was using incantations
for his diseases. As late as when the Puritans were enunciating
their lofty principles, it was generally held that the king's touch
would cure scrofula. Governor Winthrop, of colonial days, treated
'small-pox and all fevers' by a powder made from 'live toads baked
in an earthen pot in the open air.'"&mdash;<span class="smcap">Munger</span>.</p>

<p>"There is nothing so absurd or ridiculous that has not at some
time been said by some philosopher. Fontenelle says he would
undertake to persuade the whole republic of readers to believe that
the sun was neither the cause of light or heat, if he could only get
six philosophers on his side."&mdash;<span class="smcap">Goldsmith</span>.</p></div>

<p>A glance at the history of medicine will show
three fairly well defined periods. The beginning of
the first is hidden in the uncertain days of prehistoric
ages and the period continues down to early
Christian times&mdash;perhaps the end of the second
century when Galen died. The second period extends
from this time to the fifteenth or sixteenth
centuries, and the third period embraces the last<span class='pagenum'><a name="Page_020" id="Page_020"> 20</a></span>
three or four centuries. The second period was almost
wholly stationary, and this, we are ashamed
to say, was largely due to the prohibitive attitude
of the church. The science of medicine, then, is
almost wholly the result of the investigations and
study of the last period. This means that medicine
is one of the youngest of the sciences, while from the
very nature of the case it is one of the oldest of
arts.</p>

<p>From the beginning of the art of therapeutics,
mental healing has been a large factor in the cure.
This was not recognized, of course, for only in the
last century has the psychic element been admitted
to any extent as a therapeutic agent. We can read
back now, however, and see what a large element
this really was. The cruder the art, the more
powerful was the mental influence. The ways of
primitive therapeutics are completely hidden from
us except what we can gather from the races which
retained their primitive practices in historic times.
We can well understand, though, that the concoctions
of medicine-men and witch-doctors could have
little effect except in a suggestive way. Snakes'
heads, toads' toes, lizards' tails, and beetles' wings
have a small place in the pharmacop&oelig;ia of to-day,
except as placebos, and it is extremely doubtful if
they were ever valuable for any other purpose.</p>

<p>The object of the primitive practitioner seems to
have been to make an impression upon the patient<span class='pagenum'><a name="Page_021" id="Page_021"> 21</a></span>
either by the explanation of his disease or by the
effort made to effect a cure. The explanation most
frequently given was that demons were responsible
for the trouble, and the cure of the disease was an
attempted exorcism of the demon. The more fantastic
the ceremony, the more likely the cure, on
account of the mental influence upon the patient.
The primitive man's religion and therapeutics were
inextricably interwoven and, unless we make an exception
of the past few years, this has always been
an unprofitable union for one or both. All the
early civilizations with the exception of the Greeks,
as well as the Christian nations up to the sixteenth
century, were handicapped by this partnership, and
it was only by divorcing the two that therapeutics
was able to make the great advance during the last
period. The nature of the primitive religions was
responsible to a great extent for the nature of the
method of healing, therefore, appeasing the offended
deity and exorcising the demon were therapeutic as
well as religious ceremonies.</p>

<p>The Chinese of to-day, except in some of the seaboard
cities, must be classed among the earliest
civilizations, for their mode of living has not changed
much in the last two or three milleniums. Their
system of medical practice partakes of the character
of that found among the early people, with some
slight modifications which show some relationship
to the European practice during the Dark Ages.<span class='pagenum'><a name="Page_022" id="Page_022"> 22</a></span></p>

<p>All sorts of disgusting doses are administered, and
incantations and exorcisms are among the most
effective methods of healing. For example, Hardy
reports that a missionary told him of his being called
in to see a man suffering from convulsions; he found
him smelling white mice in a cage, with a dead fowl
fastened on his chest, and a bundle of grass attached
to his feet. This had been the prescription of a
native physician.</p>

<p>Medicines are made from asses' sinews, fowls'
blood, bears' gall, shaving of a rhinoceros' horn,
moss grown on a coffin, and the dung of dogs, pigs,
fowl, rabbits, pigeons, and bats. Cockroach tea,
bear-paw soup, essence of monkey paw, toads' eye-brows,
and earth-worms rolled in honey are common
doses. The excrement of a mosquito is considered
as efficacious as it is scarce, and here, as in Europe
in the Middle Ages, the hair of the dog that bit you
is used to heal the bite and to prevent hydrophobia.
An infusion from the bones of a tiger is believed to
confer courage, strength, and agility, and the flesh
of a snake is boiled and eaten to make one cunning
and wise. Chips from coffins which have been let
down into the grave are boiled and are said to possess
great virtue for catarrh. Flies, fleas, and bed-bugs
prepared in different ways are given for various
diseases. Medicines are given in all forms, and not
infrequently pills are as large as a pigeon's egg. If
any of these medicines ever had any beneficent<span class='pagenum'><a name="Page_023" id="Page_023"> 23</a></span>
effect it must have been through mental rather than
through physical means.</p>

<p>Nevius has left us in no doubt concerning the belief
in demons among the Chinese, and of the effect
this belief has on their theory of disease. Certain
forms are daily observed to drive away the evil
spirits. For this purpose Taoist priests are hired
to recite formul&aelig;, ring bells, and manipulate bowls
of water, candles, joss-sticks, and curious charms.
Sometimes the family insists that one of the priests
shall ascend a ladder, the rounds of which are
formed of swords or knives with the sharp edge
uppermost, and go through his exorcisms at the
top. Instead of the priest, the mother may make a
fire of paper and wave a small garment of her sick
child over it.</p>

<p>A relative or friend of a sick person will visit a
temple and beat the drum, which notifies the god
that there is urgent need of his help. To be sure
that the god hears, his ears are tickled, and the part
of the image which corresponds to the afflicted part
of the sick person's body is rubbed. Some ashes
from the censor standing before the image may be
taken to the sick-room and there reverenced. Holy
water is brought from the temple, boiled with tea,
and drunk as a certain cure for disease. Spells are
written on paper and burned; the ashes are then
put into water and drunk as medicine. Charms and
magical tricks of all kinds are tried in order to drive
away the demon.<span class='pagenum'><a name="Page_024" id="Page_024"> 24</a></span></p>

<p>There were schools of medicine in Egypt in the
fifteenth century before the Christian era, and the
Egyptians made great progress in the study and
practice of medicine. Notwithstanding this, we
find many examples of mental healing, or at least
attempts at healing by mental means, among the
recipes and prescriptions which have come down to
us. Poor and superstitious persons, especially, had
recourse to dreams, to wizards, to donations, to
sacred animals, and to exvotos to the gods. Charms
were also written for the credulous, some of which
have been found on small pieces of papyrus, which
were rolled up and worn, as by the modern Egyptians.</p>

<p>The Ebers papyrus, an important and very ancient
manual of Egyptian medicine, has thrown much
light on early Egyptian practices. It shows that
an important part of the treatment prior to 1552
B. C., consisted in the laying on of hands, combined
with an extensive formulary and ceremonial rites.
The physicians were the priests, and among the interesting
contents of this manuscript are several
formul&aelig; to be used as prayers while compounding
medicaments. Some of the prescriptions given here
are accompanied by exorcisms which were to be
used at the same time. Many of the prescriptions
could have had little but mental influence because
the remedies recommended consisted of horrible
mixtures of unsavory ingredients, the theory, if we
can judge by the medicines, being that the more dis<span class='pagenum'><a name="Page_025" id="Page_025"> 25</a></span>gusting
the dose the more efficacious the remedy;
this is true from a mental stand-point.</p>

<p>Demonism was not unknown; in fact, it underlay
much of the treatment. People did not die, but they
were assassinated. The murderer might belong to
this or to the spirit world. He might be a god, a
spirit, or the soul of a dead man that had cunningly
entered a living person. The physician must first
discover the nature of the possessing spirit, and then
attack it. Powerful magic was the weapon used,
and the healer must be an expert in reciting incantations
and skilful in making amulets. On account
of this, the Egyptians became the most skilled
in magic of any people, and have their equals only
in the Hindus of to-day. The experiences of Joseph
and Moses, as recorded in the Bible, give us some
idea of their skill at that time. After the exorcism
the physician used medicine to relieve the disorders
which the presence of the strange being had produced
in the body.</p>

<p>Masp&eacute;ro gives us the following information:
"The cure-workers are divided into several categories.
Some incline towards sorcery, and have
faith in formulas and talismans only; they think
they have done enough if they have driven out the
spirit. Others extol the use of drugs; they study
the qualities of plants and minerals, describe the
diseases to which each of the substances provided
by nature is suitable, and settle the exact time<span class='pagenum'><a name="Page_026" id="Page_026"> 26</a></span>
when they must be procured and applied; certain
herbs have no power unless they are gathered
during the night at the full moon, others are efficacious
in summer only, another acts equally well
in winter or summer. The best doctors carefully
avoid binding themselves exclusively to either
method."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">1</a></p>

<p>Among the early Egyptians the human body
was divided into thirty-six parts, each of which was
thought to be under the particular government of
one of the aerial demons, who presided over the
triple divisions of the twelve signs. The priests
practised a separate invocation for each genius,
which they used in order to obtain for them the
cure of the particular member confided to their
care. We have the authority of Origen for saying
that in his time when any part of the body was
diseased, a cure was effected by invoking the demon
to whose province it belonged. Perhaps this is
why the different parts of the body were assigned
to the different planets, and later to different saints.
It undoubtedly accounts for the fact that an Egyptian
physician treated only one part of the body
and refused to infringe on the domain of his brother
physician.</p>

<p>Incubation was commonly practised at the temples
of Isis and Serapis as it was afterward among
the Greeks. This "temple sleep" was closely akin
<span class='pagenum'><a name="Page_027" id="Page_027"> 27</a></span>in its effects to hypnotism and was undoubtedly
efficacious in the case of some diseases.</p>

<p>The Babylonian system of therapeutics was not
unlike the Egyptian as far as incantations were concerned.
Many of these have been discovered. The
formulas usually consist of a description of the disease
and its symptoms, a desire for deliverance from
it, and an order for it to depart. Some draughts
were given which may have had some medicinal
effect, but they were supposed to be enchanted
drinks. Knots were supposed to have some magical
effect on diseases, and conjurations were also wrought
by the power of numbers. The Book of Daniel
shows the official recognition given to magicians,
astrologers, and sorcerers.</p>

<p>The Jews seem to have got their early medical
knowledge from the Egyptians, and changed it only
in so far as their religion made it necessary, for with
them as with others the healing art was a part of the
religion, and the Levites were the sole practitioners.
Much valuable medical knowledge was mixed with
much that could only have had a mental influence.
Disease was considered a punishment for sin, and
hence the cure was religious rather than medical.
The disease might be inflicted by God direct, and
the cure would be a proof of his forgiveness; it
might also be inflicted by Satan or the spirits of the
air with the permission of Jehovah, and the cure
would then be brought about by exorcism.</p>

<p><span class='pagenum'><a name="Page_028" id="Page_028"> 28</a></span>There seems to have been a rather elaborate
system of demonology among the Jews, who were at
one time the chief exponents of the doctrine, and
consequently the principal exorcists. Among the
Jews a prominent "demoness of sickness is Bath-Chorin.
She touches the hands and lower limbs by
night. Many diseases are caused by demons."
According to Josephus, "to demons may be ascribed
leprosy, rabies, asthma, cardiac diseases, nervous
diseases, which last are the specialty of evil demons,
such as epilepsy." Incantations were in use among
the later Jews, and amulets of neck-chains like
serpents and ear-rings were employed to protect
the wearers against the evil eye and similar
troubles.</p>

<p>In India, medicine became a separate science very
early, according to the sacred books, the Vedas.
Notwithstanding this, demonology played a large
part in the production of disease according to their
theories, and religious observances were helpful in
the cures.</p>

<p>Among the oldest documents which we possess
relative to the practice of medicine, are the various
treatises contained in the collection which bears the
name of Hippocrates (460-375 B. C.). He was the
first physician to relieve medicine from the trammels
of superstition and the delusions of philosophy.</p>

<p>The Greeks undoubtedly believed in demons, but,
different from the nations around them, considered<span class='pagenum'><a name="Page_029" id="Page_029"> 29</a></span>
the demons to be well-intentioned. Homer (c. 1000
B. C.) speaks frequently of demons, and in one instance
in the Odyssey tells of a sick man pining
away, "one upon whom a hateful demon had gazed."
Empedocles (c. 490-430 B. C.) taught that demons
"were of a mixed and inconstant nature, and are
subjected to a purgatorial process which may finally
end in their ascension to higher abodes." Yet he
attributed to them nearly all the calamities, vexations,
and plagues incident to mankind. Plato
(427-347 B. C.) writes of demons good and bad,
and Aristotle (384-322 B. C.), the son of a physician,
speaks directly of "demons influencing and inspiring
the possessed." Socrates (470-399 B. C.)
claimed to have continually with him a demon&mdash;a
guardian spirit.</p>

<p>In Greece, in early days, physicians were looked
upon as gods. Even after the siege of Troy, the
sons of the gods and the heroes were alone supposed
to understand the secrets of medicine and surgery.
At a late period &AElig;sculapius, the son of Apollo, was
worshipped as a deity. When we speak of the art of
healing in Greece, one naturally thinks of the apparent
monopoly of the &AElig;sclepiades, who ministered
unto the Grecian sick for centuries.</p>

<p>The original seat of the worship of &AElig;sculapius was
at Epidaurus, where there was a splendid temple,
adorned with a gold and ivory statue of the god,
who was represented sitting, one hand holding a<span class='pagenum'><a name="Page_030" id="Page_030"> 30</a></span>
staff, the other resting on the head of a serpent, the
emblem of sagacity and longevity; a dog crouched
at his feet. The temple was frequented by harmless
serpents, in the form of which the god was supposed
to manifest himself. According to Homer,
his sons, Machaon and Podalirius, who were great
warriors, treated wounds and external diseases only;
and it is probable that their father practised in the
same manner, as he is said to have invented the
probe and the bandaging of wounds. His priests,
the &AElig;sclepiades, however, practised incantations,
and cured diseases by leading their patients to believe
that the god himself delivered his prescriptions
in dreams and visions; for this imposture they were
roughly satirized by Aristophanes in his play of
"Plutus." It is probable that the preparations,
consisting of abstinence, tranquillity, and bathing,
requisite for obtaining the divine intercourse, and,
above all, the confidence reposed in the &AElig;sclepiades,
were often productive of benefit.</p>

<p>The excavations of Cavvadias at Epidaurus have
furnished us with much interesting material concerning
the cures performed at this ancient shrine,
five hundred years before the beginning of the Christian
era. If the modern physician still recognizes
&AElig;sculapius as his patron saint, he must have great
respect for mental healing. It appears certain from
inscriptions found upon "stel&aelig;" that were dug up
at Epidaurus and published in 1891, that the system<span class='pagenum'><a name="Page_031" id="Page_031"> 31</a></span>
of &AElig;sculapius was based upon the miracle-working
of a demi-god, and not upon medical art as we now
know it. The <i>modus operandi</i> was unique in some
details. The patients, mostly incurables, came
laden with sacrifices. After prayer, they cleansed
themselves with water from the holy well, and
offered up sacrifices. Certain ceremonial acts were
then performed by the priests, and the patients were
put to sleep on the skins of the animals offered at the
altar, or at the foot of the statue of the divinity,
while the priests performed further sacred rites.
The son of Apollo then appeared to them in dreams,
attended to the particular ailments of the sufferers,
and specified further sacrifices or acts which would
restore health. In many cases the sick awoke suddenly
cured. Large sums of money were asked for
these cures; from one inscription we learn that a
sum corresponding to $12,000 was paid as a fee.
The record of the cure was carved on the temple as
at Lourdes to-day, <i>e.g.</i>:</p>

<p>"Some days back, a certain Caius, who was blind,
learned from an oracle that he should repair to the
temple, put up his fervent prayers, cross the sanctuary
from right to left, place his five fingers on the
altar, then raise his hand and cover his eyes. He
obeyed, and instantly his sight was restored, amid
the loud acclamations of the multitude. These
signs of the omnipotence of the gods were shown in
the reign of Antoninus."</p>

<p><span class='pagenum'><a name="Page_032" id="Page_032"> 32</a></span>"A blind soldier, named Valerius Apes, having
consulted the oracle, was informed that he should
mix the blood of a white cock with honey, to make
up an ointment to be applied to his eyes for three
consecutive days. He received his sight, and returned
public thanks to the gods."</p>

<p>"Julian appeared lost beyond all hope, from a
spitting of blood. The gods ordered him to take
from the altar some seeds of the pine, and to mix
them with honey, of which mixture he was to eat
for three days. He was saved, and came to thank
the gods in the presence of the people."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">2</a></p>

<p>It was not until five centuries later, when credulity
concerning miracles was on the wane, that the
priests began to study and to apply medical means
in order to sustain the reputation of the place, and
to keep up its enormous revenues.</p>

<p>Temples similar to this one at Epidaurus existed
at numerous places, among which were Rhodes,
Cnidus, Cos, and one was to be found on the banks
of the Tiber. The temple at Cos was rich in votive
offerings, which generally represented the parts of
the body healed, and an account of the method of
cure adopted. From these singular clinical records,
Hippocrates, a reputed descendant of &AElig;sculapius,
is reported to have constructed his treatise on
Dietetics.</p>
<p><span class='pagenum'><a name="Page_033" id="Page_033"> 33</a></span></p>
<p>For a long time after the age of Hercules and the
heroic times, invalids in Greece sought relief from
their sufferings from these descendants of &AElig;sculapius
in the temples of that god, which an enlightened
policy had raised on elevated spots, near medicinal
springs, and in salubrious vicinities. Those men
who pretended in right of birth to hold the gift of
curing, finally learned the art of it. The preservation
in the temple of the history of those diseases,
the cure of which had been sought by them, aided
greatly in this happy culmination.</p>

<p>Of &AElig;sculapius himself, it is said that he employed
the trumpet to cure sciatica; he claimed that its
continued sound made the fibres of the nerves to
palpitate, and the pain vanished. In line with this
treatment, Democritus affirmed that diseases are
capable of being cured by the sound of a flute, when
properly played.</p>

<p>Herbs were also used among the Greeks, but almost
wholly in the form of charms rather than on
account of what we claim now as real medicinal
value. For example, great virtues were ascribed to
the herb alysson which was pounded and eaten with
meat to cure hydrophobia. If suspended in the
house, it promoted the health of the inmates and
protected both men and cattle from enchantments;
when bound in a piece of scarlet flannel round the
necks of the latter, it preserved them from all
diseases.</p>

<p><span class='pagenum'><a name="Page_034" id="Page_034"> 34</a></span>There seems to have been no independent school
of Roman medicine. From early times there was a
very complicated system of superstitious medicine,
as a part of the religion, which is supposed to have
been borrowed from the Etruscans. This comprehended
both the theory and cure of disease. The
Romans got along for centuries without doctors;
in fact, doctors were a Grecian importation, not
made until about two centuries before Christ.</p>

<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">1</span></a> G. Masp&eacute;ro, <i>Life in Ancient Egypt and Assyria</i>, chap. VII.</p></div>

<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">2</span></a> E. Berdoe, "A Medical View of the Miracles at Lourdes," <i>Nineteenth
Century</i>, October, 1895.</p></div>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_035" id="Page_035"> 35</a></span></p>
<h3><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III</h3>

<h4>THE INFLUENCE OF CHRISTIANITY</h4>

<div class="blockquot"><p>
"The Alchemist may doubt the shining gold
His crucible pours out,
But faith, fanatic faith, once wedded fast
To some dear falsehood,
Hugs it to the last."
</p>

<p>"Death is the cure of all diseases. There is no <i>catholicon</i> or universal
remedy I know, but this, which though nauseous to queasy
stomachs, yet to prepared appetites is nectar, and a pleasant potion
of immortality."&mdash;<span class="smcap">Browne</span>.</p>

<p>
"I'll tell you what now of the Devil:<br />
He's no such horrid creature; cloven-footed,<br />
Black, saucer-ey'd, his nostrils breathing fire,<br />
As these lying Christians make him."&mdash;<span class="smcap">Massinger</span>.<br />
</p>

<p>"If the cure be wrought, what matters it to the happy invalid
... whether the cure is wrought by the touch of the Divine hand
or the overpowering influence of a great idea upon the nervous
system? If our hunger be appeased, it matters little whether it is
by manna rained down from heaven, or a wheaten loaf raised from
the harvest field. Miraculous water from the rock does not quench
the thirst better than that which bubbles from the village spring."&mdash;<span class="smcap">Berdoe</span>.</p></div>


<p>The advent of the Christian religion into the
world, while purporting to minister especially to the
spiritual life, had a wide-reaching and potent influence
on the art of healing the body. We cannot
sum up the effect by saying that this influence was
either wholly good or bad&mdash;its relation to therapeutics
was a mixed one. It can be truthfully said that
nothing has retarded the science of medicine during<span class='pagenum'><a name="Page_036" id="Page_036"> 36</a></span>
the past two thousand years so much as the iron
grip of decadent orthodoxy, and, on the other hand,
no power has caused men and women so to sacrifice
time, money, and even life itself for the care and
nurture of the sick, as the example and precepts of
Jesus Christ.</p>

<p>For eighteen centuries this paradoxical position
was held by the church, and the antithetical attitudes
of hindrance and help continued to exist. As
valuable as was the spirit instilled into the hearts
of His followers by the tenderness of the Master, it
was never sufficient to counterbalance the deterrent
effects of the religion which they espoused. The retardation
was caused by two related beliefs which
permeated the church: The first was the doctrine
of the power of demons in the lives of men, especially
in the production of disease; and the second was the
prevalence of the idea of the possibility and probability
of the performance of miracles, particularly
in the healing of diseases.</p>

<p>A rather complicated science of demonology had
come down from primitive sources through Egyptian,
Babylonian, and Greek civilization, although the
demons of the Greeks were principally good spirits.
At the time of Christ, however, the Jews were the
most ardent advocates of demonology, and hence
the chief exorcists. They expelled demons partly
by adjuration and partly by means of a certain
miraculous root named Baaras. They considered<span class='pagenum'><a name="Page_037" id="Page_037"> 37</a></span>
it nothing at all out of the ordinary to meet men
who were possessed by demons, and just as common
an experience to see them healed by having the
demon exorcised. Josephus assures us that in the
reign of Vespasian he had himself seen a Jew named
Eleazar perform an exorcism; by means of adjuration
and the Baaras root he drew a demon through
the nostrils of a possessed person, who fell to the
ground on the accomplishment of the miracle, while
on the command of the magician the demon, to prove
that it had really left its victim, threw down a cup
of water which had been placed at a distance.</p>

<p>Knowing as we do the close relationship between
Judaism and Christianity, it does not surprise us to
discover that the Christians inherited the doctrine
and practice of the Jews in this matter. This is
more readily understood when we remember the
connection of Jesus with cases of demoniacal possession,
and Paul's frequent references to the spirits
of the air. Following the example of their Master,
Christians everywhere became exorcists. Through
the influence of Philo's writings, Jewish demonology
was propagated among Christian converts, and the
Gnostics quickly absorbed and spread the notion of
preternatural interposition. Next to the belief in
the second coming of Christ, the doctrine which
most influenced the action of the early church was
that of a spiritual world and its hierarchy. Terrestrial
things were ruled by all sorts of spiritual beings.</p>

<p><span class='pagenum'><a name="Page_038" id="Page_038"> 38</a></span>Some philosophers, as well as the founders of different
religions, expelled demons, and the Christians
fully recognized the power possessed by the Jewish
and gentile exorcists; the followers of Christ, however,
claimed to be in many respects the superior of
all others. The fathers maintained the reality of
all pagan miracles as fully as their own, except that
doubt was sometimes cast on some forms of healing
and prophecy. Demons which had resisted all the
enchantments of the pagans might be cast out,
oracles could be silenced, and unclean spirits compelled
to acknowledge the truth of the Christian
faith by the Christians, who simply made the sign
of the cross, or repeated the name of the Master.</p>

<p>The power of the Christian exorcists was shown
by still more wonderful feats. Demons, which were
sometimes supposed to enter animals, were expelled.
St. Hilarion (288-371), we are told, courageously
confronted and relieved a possessed camel. "The
great St. Ambrose [340-397] tells us that a priest,
while saying mass, was troubled by the croaking of
frogs in a neighboring marsh; that he exorcised
them, and so stopped their noise. St. Bernard
[1091-1153], as the monkish chroniclers tell us,
mounting the pulpit to preach in his abbey, was interrupted
by a crowd of flies; straightway the saint
uttered the sacred formula of excommunication,
when the flies fell dead upon the pavement in heaps,
and were cast out with shovels! A formula of ex<span class='pagenum'><a name="Page_039" id="Page_039"> 39</a></span>orcism
attributed to a saint of the ninth century,
which remained in use down to a recent period,
especially declares insects injurious to crops to be
possessed of evil spirits, and names, among the
animals to be excommunicated or exorcised, moles,
mice, and serpents. The use of exorcism against
caterpillars and grasshoppers was also common. In
the thirteenth century a bishop of Lausanne, finding
that the eels in Lake Leman troubled the fishermen,
attempted to remove the difficulty by exorcism,
and two centuries later one of his successors
excommunicated all the May-bugs in the diocese.
As late as 1731 there appears an entry on the municipal
register of Thonon as follows: '<i>Resolved</i>, that
this town join with other parishes of this province
in obtaining from Rome an excommunication
against the insects, and that it will contribute <i>pro
rata</i> to the expense of the same.'"</p>

<p>Scripture was cited to prove the diabolical character
of some animals during the Middle Ages.
Says White: "Did anyone venture to deny that
animals could be possessed by Satan, he was at once
silenced by reference to the entrance of Satan into
the serpent in the Garden of Eden, and to the casting
of devils into swine by the Founder of Christianity
himself."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">3</a></p>

<p>Notwithstanding the pleasing theory adopted by
<span class='pagenum'><a name="Page_040" id="Page_040"> 40</a></span>the earlier Christian writers that the powers of darkness
were unable to harm the faithful without the
permission of divinity, to whom demoniacal spirits
were ultimately subjected, unlimited power was
conceded to those beings who existed under divine
sanction. Demoniacal &aelig;ons or emanations were
acknowledged to be the primitive source of earthly
sufferings, pestilence among men, sickness and other
bodily afflictions, but inflicted with the consent of
God, whose messengers they were.</p>

<p>Early Christian writers boldly asserted that all
the disorders of the world originated with the devil
and his sinister companions, because they were
stirred with the unholy desire to obtain associates
in their miseries. It was impossible to fix a limit
to the number of these malevolent spirits constantly
provoking diseases and infirmities upon men. They
were alleged to surround mankind so densely that
each person had a thousand to his right and ten
thousand to the left of him. Endowed with the
subtlest activity, they were able to reach the remotest
points of earth in the twinkling of an eye.</p>

<p>According to Salverte, Tatian, a sincere defender
of Christianity, who lived in the second century,
"does not deny the wonderful cures effected by the
priests of the temples of the Polytheists; he only
attempts to explain them by supposing that the
pagan gods were actual demons, and that they introduced
disease into the body of a healthy man, an<span class='pagenum'><a name="Page_041" id="Page_041"> 41</a></span>nouncing
to him, in a dream, that he should be
cured if he implored their assistance; and then, by
terminating the evil which they themselves had produced,
they obtained the glory of having worked the
miracle."<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">4</a></p>

<p>So firm was the belief that Christians could exorcise
these demons that from the time of Justin
Martyr (100-163), for about two centuries, there is
not a single Christian writer who does not solemnly
and explicitly assert the reality and frequent employment
of this power. In his Second Apology,
Justin says: "And now you can learn this from
what is under your own observation. For numberless
demoniacs throughout the whole world, and in
your city, many of our Christian men exorcising
them in the name of Jesus Christ, who was crucified
under Pontius Pilate, have healed and do heal,
rendering helpless and driving the possessing demons
out of the men, though they could not be cured by
all the other exorcists, and those who used incantations
and drugs."</p>

<p>Iren&aelig;us (130-202) held that mankind, through
transgressions of divine command, fell absolutely
from the time of Adam into the power of Satan.
On the other hand, he assures us that all Christians
possessed the power of working miracles; that they
prophesied, cast out devils, healed the sick, and
sometimes even raised the dead; that some who had
<span class='pagenum'><a name="Page_042" id="Page_042"> 42</a></span>been thus resuscitated lived for many years among
them, and that it would be impossible to reckon the
wonderful acts that were daily performed.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">5</a></p>

<p>Tertullian (160-220) insisted that a malevolent
angel was in constant attendance upon every person,
but in writing to the pagans in a time of persecution
he challenged his opponents to bring forth
any person who was possessed by a demon or any
of those prophets or virgins who were supposed to
be inspired by a divinity. He asserted that all
demons would be compelled to confess their diabolical
character when questioned by any Christians,
and invited the pagans, if it were otherwise,
to put the Christian immediately to death, for this,
he thought, was the simplest and most decisive
demonstration of the faith.</p>

<p>Lecky tells us of the attitude of the fathers
toward demonism in the following words: "Justin
Martyr, Origen, Lactantius, Athanasius, and Minucius
Felix, all in language equally solemn and explicit,
call upon the pagans to form their own
opinions from the confessions wrung from their own
gods. We hear from them, that when a Christian
began to pray, to make the sign of the cross, or to
utter the name of his Master in the presence of a
possessed or inspired person, the latter, by screams
and frightful contortions, exhibited the torture that
was inflicted, and by this torture the evil spirit was
<span class='pagenum'><a name="Page_043" id="Page_043"> 43</a></span>compelled to avow its nature. Several of the
Christian writers declare that this was generally
known to pagans."<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">6</a></p>

<p>Origen (185-254) said: "It is demons which
produce famine, unfruitfulness, corruptions of the
air, pestilence; they hover concealed in clouds in
the lower atmosphere, and are attracted by the
blood and incense which the heathen offer to them
as gods." He thought, though, that Raphael had
special care of the sick and the infirm. Cyprian
(186-258) charged that demons caused luxations
and fractures of the limbs, undermined the health,
and harassed with diseases. Up to this time it was
the privilege of any Christian to exorcise demons,
but Pope Fabian (236-250) assigned a definite
name and functions to exorcists as a separate order.
To-day the priest has included in his ordination
vows those of exorcist. Gregory of Nazianzus (329-390)
declared that bodily pains are provoked by
demons, and that medicines are useless, but that
demoniacs are often cured by laying on of consecrated
hands. St. Augustine (354-430) said: "All
diseases of Christians are to be ascribed to these
demons; chiefly do they torment fresh-baptized
Christians, yea, even the guiltless new-born infants."</p>

<p>Baltus<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">7</a> says: "De tous les anciens auteurs eccl&eacute;siastiques,
n'y en ayant pas un qui n'ait parl&eacute; de
ce pouvoir admirable que les Chr&eacute;tiens avoient de
<span class='pagenum'><a name="Page_044" id="Page_044"> 44</a></span>chasser les d&eacute;mons," and Gregory of Tours (538-594)
says that exorcism was common in his time,
having himself seen a monk named Julian cure by
his words a possessed person. This testimony of
Gregory's concerning the prevalence of exorcisms
at the end of the sixth century is interesting in view
of the facts that the Council of Laodicea, in the
fourth century, forbade any one to exorcise, except
those duly authorized by the bishop, and that in
the very beginning of the fifth century a physician
named Posidonius denied the existence of possession.
The fathers of the church, however, ridiculed the
solemn assertion of physicians that many of these
alleged demoniacal infirmities were attributable to
material agencies, and were fully persuaded in their
own minds that demons took possession of the
organism of the human body.</p>

<p>At about this time, such a broad-minded man as
Gregory the Great (540-604) solemnly related that
a nun, having eaten some lettuce without making
the sign of the cross, swallowed a devil, and that,
when commanded by a holy man to come forth, the
devil replied: "How am I to blame? I was sitting
on the lettuce, and this woman, not having made
the sign of the cross, ate me along with it." This
is but an example of the ideas concerning the entrance
of demons into the possessed.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">8</a> Besides the
<span class='pagenum'><a name="Page_045" id="Page_045"> 45</a></span>
possibility of being taken into the mouth with one's
food, they might enter while the mouth was opened
to breathe. Exorcists were therefore careful to
keep their mouths closed when casting out evil
spirits, lest the imps should jump into their mouths
from the mouths of the patients. Another theory
was that the devil entered human beings during
sleep, and at a comparatively recent period a king of
Spain, Charles II (1661-1700), kept off the devil while
asleep by the presence of his confessor and two friars.<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">9</a></p>

<p>Shortly before the reign of Gregory, there came
into vogue the fashion of exorcising demons by
means of a written formula rather than by the
earlier means of making the sign of the cross and
invoking the name of Jesus. The theory of demonology
was never very clear nor consistent. By
some it was claimed that in the practice of the
magical arts evil spirits provided cure for sickness,
others maintained that they could not heal any
diseases, and hence the true test of Christianity was
the ability to cure bodily ills. A compromise position
was that demons were only successful in eliminating
diseases which they had themselves caused.
There was not a little doubt in some cases about the
character of the possessing spirits, and it behooved
people to be careful; demons might use men as
habitations, and while posing as good angels vitiate
health and provoke disease.</p>
<p><span class='pagenum'><a name="Page_046" id="Page_046"> 46</a></span></p>
<p>At the beginning of the seventh century, we have
an account of an exorcism by St. Gall (556-640),
and during the Carlovingian age the healing at
Monte Cassino was based on the Satanic origin of
disease. When the conversion of northern races to
Christianity began, demonology received a stimulus.
An unlimited number of demons, similar in individuality
and prowess, were substituted for the pagan
demons, and the pagan gods were added as additional
demons. When proselytes were taken into
the church, care was taken to exorcise all evil
spirits. During the baptismal service the Satanic
hosts, as originators of sin, vice, and maladies, were
expelled by insufflation of the officiating clergyman,
the sign of the cross, and the invocation of
the Triune Deity. The earliest formulas for such
expulsion directed a double exhalation of the
priest.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">10</a></p>

<p>In all epidemics of the Middle Ages, such persons
as were afflicted by pestilent diseases were
declared contaminated by the devil, and carried to
churches and chapels, a dozen at a time, securely
bound together. They were thrown upon the
floor, where they lay, according to the attestation
of a pitying chronicler, until dead or restored to
health.</p>

<p>Unsound mind was universally accepted as a
<span class='pagenum'><a name="Page_047" id="Page_047"> 47</a></span>specific distinction of diabolical power, and caused
by the corporeal presence of an impure spirit.
Imbeciles and the insane were, throughout the
Middle Ages, especially conceded to be the abode
of avenging and frenzied demons. In aggravated
cases, the actual presence of the medicinal saint was
necessary; in less vexatious maladies, the bare imposition
of hands, accompanied by plaintive prayer,
quickly healed the diseased.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">11</a></p>

<p>As early as the fifth century before Christ, Hippocrates
of Cos asserted that madness was simply a
disease of the brain, but notwithstanding the reiteration
of this scientific truth the church repudiated
it, and as late as the Reformation, Martin
Luther maintained that not only was insanity
caused by diabolical influences, but that "Satan
produces all the maladies which afflict mankind."
Even much later, however, when other diseases
were assigned a physical origin, insanity was still
thought to be demoniacal possession. As late as
Bossuet's time, lunacy was thought to be the work
of demons. The cultured and progressive Bishop
of Meaux, while trying to throw off the shackles of
superstition, delivered and published two great
sermons in which demoniacal possession is defended.
To show how the idea has clung, notwithstanding
the advancement and enlightenment of
<span class='pagenum'><a name="Page_048" id="Page_048"> 48</a></span>late years, we may notice a trial which took place
at Wemding, in southern Germany, in 1892, of
which White tells us.</p>

<div class="blockquot"><p>"A boy had become hysterical, and the Capuchin
Father Aurelian tried to exorcise him, and charged
a peasant's wife, Frau Herz, with bewitching him,
on evidence that would have cost the woman her
life at any time during the seventeenth century.
Thereupon the woman's husband brought suit
against Father Aurelian for slander. The latter
urged in his defence that the boy was possessed of
an evil spirit, if anybody ever was; that what had
been said and done was in accordance with the
rules and regulations of the Church, as laid down in
decrees, formulas, and rituals sanctioned by popes,
councils, and innumerable bishops during ages. All
in vain. The court condemned the good father to
fine and imprisonment."<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">12</a></p></div>

<p>I cannot refrain from quoting in this connection
the now famous epitaph of Lord Westbury's, suggested
by the decision given by him as Lord Chancellor
in the case against Mr. Wilson in which it was
charged that the latter denied the doctrine of eternal
punishment. The court decided that it did "not
find in the formularies of the English Church any
such distinct declaration upon the subject as to require
it to punish the expression of a hope by a
clergyman that even the ultimate pardon of the
<span class='pagenum'><a name="Page_049" id="Page_049"> 49</a></span>wicked who are condemned in the day of judgment
may be consistent with the will of Almighty
God." The following is the epitaph:</p>



<p class="two">"RICHARD BARON WESTBURY,<br /><br />
Lord High Chancellor of England.<br />
He was an eminent Christian,<br />
An energetic and merciful Statesman,<br />
And a still more eminent and merciful Judge.<br />
During his three years' tenure of office<br />
He abolished the ancient method of conveying land,<br />
The time-honored institution of the Insolvents' Court,<br />
And<br />
The Eternity of Punishment.<br />
Toward the close of his earthly career,<br />
In the Judicial Committee of the Privy Council,<br />
He dismissed Hell with costs,<br />
And took away from Orthodox members of the<br />
Church of England<br />
Their last hope of everlasting damnation."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">13</a><br />
</p>

<p>In the Middle Ages there was a strange and incongruous
mixture of medicine and exorcism. Notice
the following prescriptions:</p>

<div class="blockquot"><p>"If an elf or a goblin come, smear his forehead
with this salve, put it on his eyes, cense him with
incense, and sign him frequently with the sign of
the cross."</p>

<p>"For a fiend-sick man: When a devil possesses a
man, or controls him from within with disease, a
spew-drink of lupin, bishopwort, henbane, garlic.
Pound these together, add ale and holy water."
<span class='pagenum'><a name="Page_050" id="Page_050"> 50</a></span>
"A drink for a fiend-sick man, to be drunk out of
a church bell: Githrife, cynoglossum, yarrow, lupin,
flower-de-luce, fennel, lichen, lovage. Work up to
a drink with clear ale, sing seven masses over it,
add garlic and holy water, and let the possessed sing
the <i>Beati Immaculati</i>; then let him drink the dose
out of a church bell, and let the priest sing over
him the <i>Domine Sancte Pater Omnipotens</i>."<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">14</a></p></div>

<p>Three methods of driving out demons from the
insane were used: the main weapon against the
devil and his angels has always been exorcism by
means of ecclesiastical formula and signs. These
formulas degenerated at one time to the vilest
cursings, threatenings, and vulgarities. A second
means was by an effort to disgust the demon and
wound his pride. This might simply precede the
exorcism proper. To accomplish this purpose of
offending the demons, the most blasphemous and
obscene epithets were used by the exorcist, which
were allowable and perfectly proper when addressing
demons. Most of these are so indecent that
they cannot be printed, but the following are
some examples:</p>

<div class="blockquot"><p>"Thou lustful and stupid one,... thou lean
sow, famine-stricken and most impure,... thou
wrinkled beast, thou mangy beast, thou beast of all
beasts the most beastly,... thou mad spirit,...
thou bestial and foolish drunkard,... most greedy
<span class='pagenum'><a name="Page_051" id="Page_051"> 51</a></span>wolf,... most abominable whisperer,... thou
sooty spirit from Tartarus!... I cast thee down,
O Tartarean boor,... into the infernal kitchen!...
Loathsome cobbler,... dingy collier,...
filthy sow (<i>scrofa stercorata</i>),... perfidious boar,...
envious crocodile,... malodorous drudge,...
wounded basilisk,... rust-colored asp,...
swollen toad,... entangled spider,... lousy
swineherd (<i>porcarie pedicose</i>),... lowest of the
low,... cudgelled ass," etc.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">15</a></p></div>

<p>The pride of the demon was also to be wounded
by the use of the vilest-smelling drugs, by trampling
underfoot and spitting upon the picture of the devil,
or even by sprinkling upon it foul compounds.
Some even tried to scare the demon by using large-sounding
words and names.</p>

<p>The third method of exorcism was punishment.
The attempt was frequently made to scourge the
demon out of the body. The exorcism was more
effective if the name of the demon could be ascertained.
If successful in procuring the name, it was
written on a piece of paper and burned in a fire previously
blessed, which caused the demons to suffer
all the torments in the accompanying exorcisms.
All forms of torture were employed, and in the
great cities of Europe, "witch towers," where
witches and demoniacs were tortured, and "fool
towers," where the more gentle lunatics were im<span class='pagenum'><a name="Page_052" id="Page_052"> 52</a></span>prisoned,
may still be seen. The treatment of the
insane in the Middle Ages is one of the darkest blots
on the growing civilization.</p>

<p>The exorcism being completed, when some of the
weaker demons were put to flight an after service
was held in which everything belonging to the patient
was exorcised, so that the demon might not
hide there and return to the patient. The exorcised
demons were forbidden to return, and the
demons remaining in the body were commanded to
leave all the remainder of the body, and to descend
into the little toe of the right foot, and there to rest
quietly.</p>

<p>After the Reformation, two contests shaped themselves
in the matter of exorcisms. The Protestants
and the Roman Catholics vied with each other in
the power, rapidity, and duration of the exorcisms.
Both put forth miraculous claims, and with as much
energy denied the power of the other. They agreed
in one thing, and that was the erroneous position
and teaching of the physicians. This, however,
was but a continuation of that rivalry between the
advancement of science and the conservation of
theology, which is as old as history. In our examination
of the influence of Christianity upon mental
healing, it may be well for us to glance at the discouraging
attitude of Christianity toward medicine.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">16</a></p>
<p><span class='pagenum'><a name="Page_053" id="Page_053"> 53</a></span></p>
<p>The usurpation of healing by the church, which
was a most serious drawback to the therapeutic art,
will be traced in the following chapters; there are,
however, some other ways in which the church retarded
the work of physicians. Chief among these
was the theory propagated by Christians that it was
unlawful to meddle with the bodies of the dead.
This theory came down from ancient times, but was
eagerly accepted by the church, principally on account
of the doctrine of the bodily resurrection.
In addition to this, surgery was forbidden because
the Church of Rome adopted the maxim that "the
church abhors the shedding of blood." A recent
English historian has remarked that of all organizations
in human history, the Church of Rome has
caused the spilling of most innocent blood, but it
refused to allow the surgeons to spill a drop.</p>

<p>Monks were prohibited the practice of surgery in
1248, and by subsequent councils, and all dissections
were considered sacrilege. Surgery was considered
dishonorable until the fifteenth or sixteenth centuries.
The use of medicine was also discouraged. Down
through the centuries a few churchmen and many
others, especially Jews and Arabs, took up the study.
The church authorities did everything possible to
thwart it. Supernatural means were so abundant
that the use of drugs was not only irreligious but
superfluous. Monks who took medicine were punished,
and physicians in the thirteenth century<span class='pagenum'><a name="Page_054" id="Page_054"> 54</a></span>
could not treat patients without calling in ecclesiastical
advice.</p>

<p>We are told that in the reign of Philip II of Spain
a famous Spanish doctor was actually condemned
by the Inquisition to be burnt for having performed
a surgical operation, and it was only by royal favor
that he was permitted instead to expiate his crime
by a pilgrimage to the Holy Land, where he died in
poverty and exile.</p>

<p>This restriction was continued for three centuries,
and consequently threw medical work into the
hands of charlatans among Christians, and of Jews.
The clergy of the city of Hall protested that "it were
better to die with Christ than to be cured by a Jew
doctor aided by the devil." The Jesuit professor,
Stengal, said that God permits illness because of His
wish to glorify Himself through the miracles wrought
by the church, and His desire to test the faith of men
by letting them choose between the holy aid of the
church and the illicit resort to medicine.</p>

<p>There was another reason for the antagonism
of the church to physicians; the physicians in
this case were inside the church. The monks converted
medicine to the basest uses. In connection
with the authority of the church, it was employed
for extorting money from the sick. They knew
little or nothing about medicine, so used charms,
amulets, and relics in healing. The ignorance and
cupidity of the monks led the Lateran Council, un<span class='pagenum'><a name="Page_055" id="Page_055"> 55</a></span>der
the pontificate of Calixtus II, in 1123, to forbid
priests and monks to attend the sick otherwise than
as ministers of religion. It had little or no effect,
so that Innocent II, in a council at Rheims in 1131,
enforced the decree prohibiting the monks frequenting
schools of medicine, and directing them to confine
their practice to their own monasteries. They
still disobeyed, and a Lateran Council in 1139
threatened all who neglected its orders with the
severest penalties and suspension from the exercise
of all ecclesiastical functions; such practices were
denounced as a neglect of the sacred objects of their
profession in exchange for ungodly lucre. When
the priests found that they could no longer confine
the practice of medicine to themselves, it was stigmatized
and denounced. At the Council of Tours
in 1163, Alexander III maintained that through
medicine the devil tried to seduce the priesthood,
and threatened with excommunication any ecclesiastic
who studied medicine. In 1215, Innocent
III fulminated an anathema against surgery and
any priest practising it. Even this was not effectual.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">17</a></p>

<p>What we see in connection with dissection and
surgery and medicine was repeated at a later date
with inoculation, vaccination, and an&aelig;sthetics.
There were the same objections by the church on
<span class='pagenum'><a name="Page_056" id="Page_056"> 56</a></span>theological grounds, the same stubborn battle, and
the same inevitable defeat of the theological position.</p>

<p>So long as disease was attributed to a demoniacal
cause, so long did exorcisms and other miraculous
cures continue, and so far as these cures were efficacious,
they must be classed as mental healing.
Probably they continued longer in insanity and
mental derangement on account of the beneficent
and soothing effect of religion upon a diseased mind.
Priestly cures of all kinds were largely, if not wholly,
suggestive, and no history of mental healing would
be complete without a r&eacute;sum&eacute; of ecclesiastical therapeutics.
Many vagaries of healing which the church
introduced might be mentioned to show to what extent
the people may be misled in the name of religion.
For example, the doctrine of signatures, to
be later discussed, was disseminated by priests and
monks, and if these medicines were ever effective it
must have been by mental means.</p>

<p>The demon theory of disease, which began before
the age of history, and continued down through the
savage ages and religions, through the early civilizations,
through the gospel history, and dominated
early Christianity, was finally, in the sixteenth century,
to be vigorously assailed and largely overcome.
The cost of this was considerable; attached as it was
to the Christian church, it seemed necessary to destroy
the whole Christian fabric in order to unravel
this one thread. Atheism, therefore, was rampant,<span class='pagenum'><a name="Page_057" id="Page_057"> 57</a></span>
and science and atheism became almost synonymous,
and continued so until the church freed science from
its centuries of bondage and allowed it to develop
so as to be again in these days a co-laborer.</p>

<p>In pleasing contrast to the destructive and deterrent
efforts of the church against the development
of medicine is the helpful care of the sick exercised
by Christians. The example of Jesus as
shown by his tender sympathy, his helpful acts,
and his instruction to his followers, bore fruit in
the relief and care of sufferers by individuals and
religious asylums. About the year 1000 and later,
the infirmaries which were attached to numerous
monasteries, and the <i>hospitia</i> along the routes of
travel which opened their doors to sick pilgrims,
were but the development of a less portentous attempt
on the part of individuals and societies to
care for the sick. The Knights of St. John, or the
Hospitalers as they were called, assumed as their
special duty the nursing and doctoring of those in
need of such attention, especially of sick and infirm
pilgrims and crusaders.</p>

<p>Hospitals for the sick, orphanages for foundlings,
and great institutions for the proper care of paupers
developed with immense strides, and during the
twelfth century expanded into gigantic proportions.
In the ensuing age, the medi&aelig;val mind was fired
with a faith in the efficacy of unstinted charity;
members of society, from holy pontiff to the hum<span class='pagenum'><a name="Page_058" id="Page_058"> 58</a></span>blest
recluse by the wayside, rivalled each other in
gratuities of clothing and food, founding of hospitals,
and endowment of beneficent public institutions.
St. Louis's highest claim to pious glory arose from
his restless and unstinted charities to the indigent
and sick. Even the lepers, which were shunned or
segregated, were treated by Christian institutions;
and saints and saintesses found pious expression
for their humility in personal attendance and even
loving embraces of these unsightly beings covered
with repulsive sores. For the last millennium there
has not been a time when Christian love and benevolence
have not sought the opportunity of ministering
to the sick.</p>

<p>One can easily recognize the effect which this fact
would have on mental healing. The church fostered
the ideas of exorcism and the cures by relics and
shrines, and deprecated the use of medicine. If the
hospitals and infirmaries were almost wholly in the
hands of the monks and churchmen, there was little
hope for the development of other than ecclesiastical
mental healing. The untold good which Christian
ministrations to the sick accomplished must
be acknowledged, but it was not an unmixed benefit
to the race as a whole.</p>

<p>We may more easily see, perhaps, the connection
between the church and the development of medicine,
and the despotic power of the church in this
regard, when we remember that physicians were<span class='pagenum'><a name="Page_059" id="Page_059"> 59</a></span>
formerly a part of the clergy, and it was not until
1542 that the papal legate in France gave them permission
to marry. In 1552 the doctors in law obtained
like permission. An early priestly physician has survived
to fame by the name of Elpideus, sometimes
confused with Elpidius Rusticus. He was both a
deacon of the church and a skilled surgeon, and was
very favorably mentioned by St. Ennodius as a
person of fine culture. He was sufficiently dexterous
and skilful to heal the Gothic ruler, Theodoric,
of a grievous illness.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">18</a> Salverte gives us additional
examples: "Richard Fitz-Nigel, who died
Bishop of London, in 1198, had been apothecary to
Henry II. The celebrated Roger Bacon, who flourished
in the thirteenth century, although a monk,
yet practised medicine. Nicolas de Farnham, a
physician to Henry III, was created Bishop of
Durham; and many doctors of medicine were at
various times elevated to ecclesiastical dignities."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">19</a></p>

<p>The grip of the church accomplished its purpose,
and science, especially the science of medicine, was
strangled, almost to the death. Even the people
of the time recognized the shortcomings of the physicians.
Henricus Cornelius Agrippa (1486-1535),
writing in 1530, said with pleasant irony that physic
was "a certaine Arte of manslaughter," and that
<span class='pagenum'><a name="Page_060" id="Page_060"> 60</a></span>"well neare alwaies there is more daunger in the
Physition and the Medicine than in the sicknesse
itselfe." He also gives the following picture of a
fashionable doctor of his time: "Clad in brave apparaile,
having ringes on his fingers glimmeringe
with pretious stoanes, and which hath gotten fame
and credence for having been in farre countries, or
having an obstinate manner of vaunting with stiffe
lies that he hath great remedies, and for having continually
in his mouth many wordes halfe Greeke
and barbarous.... But this will prove to be true,
that Physitians moste commonlye be naught. They
have one common honour with the hangman, that
is to saye, to kill menne and to be recompensed
therefore."<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">20</a></p>

<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">3</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>, II,
p. 113.</p></div>

<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">4</span></a> E. Salverte, <i>Philosophy of Magic</i> (trans. Thompson), II, p. 94.</p></div>

<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">5</span></a> W. E. H. Lecky, <i>History of European Morals</i>, I, p. 378.</p></div>

<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">6</span></a> <i>Ibid.</i>, I, p. 383.</p></div>

<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">7</span></a> <i>R&eacute;ponse a l'histoire des oracles</i>, p. 296.</p></div>

<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">8</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>, II,
p. 101.</p></div>

<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">9</span></a> H. T. Buckle, <i>History of Civilization in England</i>, II, p. 270.</p></div>

<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">10</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 201.</p></div>

<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">11</span></a> For a full discussion of this subject, see A. D. White, <i>History of
the Warfare of Science with Theology</i>, II, pp. 97-134.</p></div>

<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">12</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>, II,
p. 128.</p></div>

<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">13</span></a> Nash, <i>Life of Lord Westbury</i>, II, p. 78.</p></div>

<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">14</span></a> Cockayne, <i>Leechdoms, Wort-cunning, and Star-craft of Early
England</i>, II, p. 177.</p></div>

<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">15</span></a> M. H. Dziewicki, "Exorcizo Te," <i>Nineteenth Century</i>, XXIV, p.
580.</p></div>

<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">16</span></a> For a full discussion of this subject, see A. D. White, <i>History of
the Warfare of Science with Theology</i>, II, pp. 1-167.</p></div>

<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">17</span></a> T. J. Pettigrew, <i>Superstitions Connected with the History and
Practice of Surgery and Medicine</i>, pp. 51 f.</p></div>

<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">18</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
pp. 142 f.</p></div>

<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">19</span></a> E. Salverte, <i>Philosophy of Magic</i> (trans. Thompson), II, p. 96.</p></div>

<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">20</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 151.
</p><p>
For further references to the effect of demonism, see J. F. Nevius,
<i>Demon Possession and Allied Themes</i>; J. M. Peebles, <i>The Demonism
of the Ages and Spirit Obsessions</i>; articles on "Demon," "Demonism,"
"Demoniacal Possession," and "Devil," in the <i>Catholic Encyclopedia</i>,
the <i>New International Encyclopedia</i>, and the <i>Encyclopedia
Britannica</i>.</p></div>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_061" id="Page_061"> 61</a></span></p>
<h3><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV</h3>

<h4>RELICS AND SHRINES</h4>

<div class="poem">
<div class="stanza">
<span class="i0">"A fouth o' auld knick-knackets,</span>
<span class="i0">Rusty airn caps and jinglin' jackets,</span>
<span class="i0">Wad haud the Lothians three, in tackets,</span>
<span class="i8">A towmond guid;</span>
<span class="i0">An' parritch pats, and auld saut backets,</span>
<span class="i8">Afore the flood."&mdash;<span class="smcap">Burns</span>.</span>
</div>
</div>

<div class="poem">
<div class="stanza">
<span class="i0">"For to that holy wood is consecrate</span>
<span class="i0">A virtuous well, about whose flowery banks</span>
<span class="i0">The nimble-footed fairies dance their rounds</span>
<span class="i0">By the pale moonshine, dipping oftentimes</span>
<span class="i0">Their stolen children, so to make them free</span>
<span class="i0">From dying flesh and dull mortality."&mdash;<span class="smcap">Fletcher</span>.</span>
</div>
</div>


<div class="poem">
<div class="stanza">
<span class="i0">"Ne was ther such another pardoner,</span>
<span class="i0">For in his male he hadde a pilwebeer,</span>
<span class="i0">Which that he saide was oure lady veyl;</span>
<span class="i0">He seide, he hadde a gobet of the seyl</span>
<span class="i0">That seynt Peter hadde, whan that he wente</span>
<span class="i0">Uppon the see, til Jhesu Crist him pente.</span>
<span class="i0">He hadde a cros of latoun ful of stones,</span>
<span class="i0">And in a glas he hadde pigges bones.</span>
<span class="i0">But with these reliques, whanne that he fond</span>
<span class="i0">A poure persoun dwelling uppon lond,</span>
<span class="i0">Upon a day he gat him more moneye</span>
<span class="i0">Than that the persoun gat in monthes tweye.</span>
<span class="i0">And thus with feyned flaterie and japes,</span>
<span class="i0">He made the persoun and the people his apes."</span>
<span class="i0">&mdash;<span class="smcap">Chaucer</span>.</span>
</div>
</div>

<p>A wide-spread movement developed in the early
church as a result of which innumerable miracles of
healing were credited to the power of saints, indirectly
through the medium of streams and pools
of water which were reputed to have some connec<span class='pagenum'><a name="Page_062" id="Page_062"> 62</a></span>tion
with a particular saint, or through the efficacy
still clinging to the relics of holy persons.</p>

<p>On account of the growth of the belief in demonism
in the Christian church, and the need of supernatural
means to counteract diabolic diseases,
saintly relics came into common use for this purpose,
and afterward when demonism was not so
thoroughly credited as the cause of diseases, relics
were still considered to hold their power over physical
infirmities. In addition to this, the missionary
efforts and successes of the church had some influence
in establishing and continuing cures by relics
and similar means. The missionaries found that
their converts had formerly employed various amulets
and charms for the healing of diseases, and
that they continued to have great faith in them for
that purpose. To wean them from their heathen
customs, Christian amulets and charms had to be
substituted, or, as was sometimes the case, the
heathen fetich was continued, but with a Christian
significance.</p>

<p>The early Scandinavians carried effigies carved
out of gold or silver as safeguards against disease,
or applied those made out of certain other materials,
as the mandragora root or linen or wood, to the diseased
part as a cure of physical infirmities. Some
of these images were carried over into Christianity,
for in Charlemagne's time, headache was frequently
cured by following the saintly recommendation to<span class='pagenum'><a name="Page_063" id="Page_063"> 63</a></span>
shape the figure of a head and place it on a cross.
Fort tells us that "The introduction of Christianity
among the Teutonic races offered no hindrance to a
perpetuation, under new forms, of those social observances
with which Norse temple idolatry was so
intimately associated. Offering to proselytes an
unlimited number of demoniacal &aelig;ons, similar in
individuality and prowess to those peopling the invisible
universe, Northern mythology readily united
with Christian demonology."<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">21</a></p>

<p>The relics of the saints came to be the favorite
substitute for the heathen charms. With the acceptance
of the demoniacal cause of disease, exorcism
by relics gradually grew in importance until
it was firmly established and a preferred form in
the sixth and subsequent centuries. Down to this
time there still existed a feeble recognition of a possible
system adapted to the cure of maladies, so far,
perhaps, as the practice was restricted to municipalities.
The rapid advancement of saintly remedies,
consecrated oils, and other puissant articles of ecclesiastical
appliance, enabled and encouraged numerous
churchmen to exercise the &AElig;sculapian art; this,
together with the ban put upon physicians and scientific
means, soon gave the church the monopoly
of healing. Perhaps the most thorough attestation
of the contempt into which physicians had fallen,<span class='pagenum'><a name="Page_064" id="Page_064"> 64</a></span>
compared with saintly medicists, is the fact that
cures were invariably attempted after earthly medicine
had been exhausted.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">22</a></p>

<p>Islam, Buddhism, and other religions have their
shrines where some pilgrims are undoubtedly cured,
but Christianity seems to have had the most varied
and numerous collection. As early as the latter
part of the fourth century miraculous powers were
ascribed to the images of Jesus and the saints which
adorned the walls of most of the churches of the
time, and tales of wonderful cures were related of
them. The intercessions of saints were invoked,
and their relics began to work miracles.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">23</a></p>

<p>St. Cyril, St. Ambrose, St. Augustine, and others
of the early church fathers of note maintained that
the relics of the saints had great efficacy in the cure
of diseases. St. Augustine tells us: "Besides many
other miracles, that Gamaliel in a dream revealed to
a priest named Lacianus the place where the bones
of St. Stephen were buried; that those bones being
thus discovered, were brought to Hippo, the diocese
of which St. Augustine was bishop; that they raised
five persons to life; and that, although only a portion
of the miraculous cures they effected had been
registered, the certificates drawn up in two years
in the diocese, and by the orders of the saint, were
nearly seventy. In the adjoining diocese of Calama<span class='pagenum'><a name="Page_065" id="Page_065"> 65</a></span>
they were incomparably more numerous."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">24</a> This
great and intellectual man also mentions and evidently
credits the story that some innkeeper of his
time put a drug into cheese which changed travellers
who partook of it into domestic animals, and
he further asserts after a personal test that peacock's
flesh will not decay.</p>

<p>St. Ambrose declared that "the precepts of medicine
are contrary to celestial science, watching, and
prayer." When the conflict between St. Ambrose
and the Arian Empress Justina was at its height, the
former declared that it had been revealed to him that
relics were buried in a certain spot which he indicated.
When the earth was removed, there was exposed a
tomb filled with blood, and containing two gigantic
skeletons with their heads severed from their bodies.
These were pronounced to be the remains of St.
Gervasius and St. Protasius, two martyrs of gigantic
physical proportions, who were said to have been
beheaded about three centuries before. To prove
beyond doubt the genuineness of these relics, a
blind man was restored to sight by coming in contact
with them, and demoniacs were also cured
thereby. Before being exorcised, however, the
demons, who were supposed to have supernatural
and indubitable knowledge, declared that the relics
were genuine; that St. Ambrose was the deadly
enemy of hell; that the doctrine of the Trinity was<span class='pagenum'><a name="Page_066" id="Page_066"> 66</a></span>
true; and that those who rejected it would certainly
be damned. To be sure that the testimony
of the demons should have its proper weight in the
controversy, on the following day St. Ambrose delivered
an invective against all who questioned the
miracle.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">25</a></p>

<p>Late researches concerning the Catacombs of
Rome have thrown much light upon the early use
of relics. The former opinion of the Catacombs was
that they were used for secret worship by the persecuted
Christians, but now we know that they were
burial-places under the protection of Roman law,
with entrances opening on the public roads. Their
chapels and altars were for memorial and communion
services. Great reverence was felt for the bodies of
all Christians, so that for the first seven centuries
the bodies were not disturbed, and relics, in the
modern sense of the word, were unknown. People
prayed at the tombs, or if they wished to take something
away, they touched the tomb with a handkerchief,
or else they took some oil from the lamps
which marked the tombs. These mementos were
regarded as true relics, so that when the Lombard
Queen, Theodelinda, sent the abbot John for relics
to put in her cathedral at Monza, he came back with
over seventy little vials of oil, each with the name of
the saint from whose tomb the oil was procured,
and many of them are still preserved.</p>

<p><span class='pagenum'><a name="Page_067" id="Page_067"> 67</a></span>The oil from altar lamps was of therapeutic
value, as St. Chrysostom tells us in speaking of the
superiority of the church over ordinary houses.
"For what is here," he asks, "that is not great and
awful? Thus both this Table [the altar] is far more
precious and delightful than that [any table at home],
and this lamp than that; and this they know, as
many as have put away diseases by anointing themselves
with oil in faith and due season." If the
body of a saint lay beneath the altar, the oil was
then known as the "Oil of the Saints," and was
even more efficacious for healing. Notice the following
quotations on the subject taken from Dearmer's
work.</p>

<div class="blockquot"><p>"Far more common are stories of healing by oil
from a lamp burnt in honor of Christ or the saints.
The following examples are from the East. The
wounded hand of a Saracen was healed by oil from a
lamp before the icon of St. George."</p>

<p>"St. Cyrus and St. John appeared to a person
suffering from gout, and bade him take a little oil
in a small ampulla from the lamp that burnt before
the image of the Saviour, in the great tetrapyle at
Alexandria, and anoint his feet with it."</p>

<p>"Similar stories are found in Western writers.
Thus Nicetius of Lyons, by means of the oil of the
lamp which burnt daily at his sepulchre, restored
sight to the blind, drove demons from bodies possessed,
restored soundness to shrunken limbs," etc.</p>

<p>"An epileptic was cured by oil from the lamp
that burnt night and day at the tomb of St. Severin."</p></div><p><span class='pagenum'><a name="Page_068" id="Page_068"> 68</a></span></p>

<div class="blockquot"><p>"It was revealed to a blind woman, that oil from
the lamp of St. Genevi&egrave;ve would restore her sight,
if the warden of the church were to anoint her with
it. A week after she brought a blind man, who was
healed in the same manner."<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">26</a></p></div>

<p>At the time of Gregory of Tours, application was
made of sainted reliquaries as a remedy against the
devil and his demons. Gregory narrates the miraculous
efficacy of a small pellet of wax, taken from
the tomb of St. Martin, in extinguishing an incendiary
fire started by his Satanic majesty, which was
instigated by malicious envy, because this omnipotent
talisman was in the custody of an ecclesiastic! This
Turonese bishop records many instances of cures
being effected at Martin's tomb. He himself was
relieved of severe pains in the head by touching the
disordered spot with the sombre pall of St. Martin's
sepulchre. This remedy was applied on three different
occasions with equal success. Once he was
cured of an attack of mortal dysentery by simply
dissolving into a glass of water a pinch of dust scraped
from the tomb of St. Martin and drinking the strange
concoction. At another time, his tongue having
become swollen and tumefied, it was restored to its
natural size and condition by licking the railing of
the tomb of this saint. He knew of others who had
been equally successful. An archdeacon, named
Leonastes had sight restored to his blind eyes at the<span class='pagenum'><a name="Page_069" id="Page_069"> 69</a></span>
tomb of St. Martin, but unfortunately the fact that
he later applied to an Israelitish physician caused
his infirmity to return. Even a toothache was
cured by St. Martin's relics.</p>

<p>The following is an apostrophe to the relics of St.
Martin by Bishop Gregory: "Oh ineffable theriac!
ineffable pigment! admirable antidote! celestial
purge! superior to all drugs of the faculty! sweeter
than aromatics! stronger than unguents together;
thou cleanest the stomach like scammony, the lungs
like hyssop, thou purgest the head like pyre-thrig!"<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">27</a></p>

<p>From the end of the fifth century the exercise of
the medical art was almost exclusively appropriated
by cloisters and monasteries, whose occupants boldly
vended the miraculous remedial properties of relics,
chrism, baptismal fluids, holy oil, rosy crosses, etc.,
as of unquestioned virtue. In these early days
living saints seem to have rivalled dead ones in
their power over diseases, but of these we shall
speak in a later chapter.</p>

<p>A renewed interest sprang up when pilgrims began
to return from their journeys to Palestine,
bringing with them, as was natural, some souvenirs
of their sojourn. A most interesting quotation
from Mackay reveals the condition of these times.
"The first pilgrims to the Holy Land brought back
to Europe thousands of apocryphal relics, in the
purchase of which they had expended all their<span class='pagenum'><a name="Page_070" id="Page_070"> 70</a></span>
store. The greatest favorite was the wood of the
true cross, which, like the oil of the widow, never
diminished. It is generally asserted, in the traditions
of the Romish Church, that the Empress
Helen, the mother of Constantine the Great, first
discovered the veritable '<i>true cross</i>' in her pilgrimage
to Jerusalem. The Emperor Theodosius
made a present of the greater part of it to St. Ambrose,
Bishop of Milan, by whom it was studded
with precious stones and deposited in the principal
church of that city. It was carried away by the
Huns, by whom it was burnt, after they had extracted
the valuable jewels it contained. Fragments,
purporting to have been cut from it, were, in
the eleventh and twelfth centuries, to be found in
almost every church in Europe, and would, if collected
together in one place, have been almost sufficient
to have built a cathedral. Happy was the
sinner who could get a sight of one of them; happier
he who possessed one! To obtain them the
greatest dangers were cheerfully braved. They
were thought to preserve from all evils and to cure
the most inveterate diseases. Annual pilgrimages
were made to the shrines that contained them and
considerable revenues collected from the devotees.</p>

<p>"Next in renown were those precious relics, the
tears of the Saviour. By whom and in what manner
they were preserved, the pilgrim did not enquire.
Their genuineness was vouched by the Christians of<span class='pagenum'><a name="Page_071" id="Page_071"> 71</a></span>
the Holy Land, and that was sufficient. Tears of
the Virgin Mary, and tears of St. Peter, were also
to be had, carefully enclosed in little caskets, which
the pious might wear in their bosoms. After the
tears, the next most precious relics were drops of the
blood of Jesus and the martyrs, and the milk of the
Virgin Mary. Hair and toe-nails were also in great
repute, and were sold at extravagant prices. Thousands
of pilgrims annually visited Palestine in the
eleventh and twelfth centuries, to purchase pretended
relics for the home market. The majority
of them had no other means of subsistence than the
profits thus obtained. Many a nail, cut from the
filthy foot of some unscrupulous ecclesiastic, was
sold at a diamond's price, within six months after
its severance from its parent toe, upon the supposition
that it had once belonged to a saint or an apostle.
Peter's toes were uncommonly prolific, for there
were nails enough in Europe, at the time of the
Council of Clermont, to have filled a sack, all of
which were devoutly believed to have grown on
the sacred feet of that great apostle. Some of them
are still shown in the cathedral of Aix-la-Chapelle.
The pious come from a distance of a hundred German
miles to feast their eyes upon them."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">28</a></p>

<p>While some of these relics enumerated by Mackay
seem to be such apparent frauds that none could
credit them, they were surpassed in audacity by one<span class='pagenum'><a name="Page_072" id="Page_072"> 72</a></span>
offered for sale at a monastery in Jerusalem. Here
was presented to the prospective buyers one of the
fingers of the Holy Ghost.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">29</a></p>

<p>In addition to the popular relics already noted,
an extensive and lucrative trade was carried on in
iron filings from the chains with which, it was
claimed, Peter and Paul were bound. These filings
were deemed by Pope Gregory I as efficacious in
healing as were the bones of saints or martyrs.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">30</a></p>

<div class="figcenter" style="width: 400px;"><a name="illus2" id="illus2"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus2.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus2-tb.jpg"
width="400" height="253" alt="CURE THROUGH THE INTERCESSION OF A HEALING SAINT" /></a><br />
<span class="caption">CURE THROUGH THE INTERCESSION OF A HEALING SAINT</span></div>


<p>As an example of healing at shrines in early days,
I will reproduce Bede's description of a cure effected
at the tomb of St. Cuthbert in 698. "There was in
that same monastery a brother whose name was
Bethwegan, who had for a considerable time waited
upon the guests of the house, and is still living, having
the testimony of all the brothers and strangers
resorting thither, of being a man of much piety and
religion, and serving the office put upon him only
for the sake of the heavenly reward. This man,
having on a certain day washed the mantels or
garments which he used in the hospital, in the sea,
was returning home, when on a sudden about half-way,
he was seized with a sudden distemper in his
body, insomuch that he fell down, and having lain
some time, he could scarcely rise again. When at
last he got up, he felt one-half of his body from the
<span class='pagenum'><a name="Page_073" id="Page_073"> 73</a></span>head to the foot, struck with palsy, and with much
difficulty he got home with the help of a staff. The
distemper increased by degrees, and as night approached
became still worse, so that when day returned,
he could not rise or walk alone. In this weak
condition, a good thought came into his mind, which
was to go to church, the best way he could, to the
tomb of the reverend Father Cuthbert, and there on
his knees, to beg of the Divine Goodness either to
be delivered from that disease, if it were for his
good, or if the Divine Providence had ordained him
longer to lie under the same for his punishment,
that he might bear the pain with patience and a
composed mind. He did accordingly, and supporting
his weak limbs with a staff, entered the church,
and prostrating himself before the body of the man
of God, he with pious earnestness, prayed, that
through his intercession, our Lord might be propitious
to him. In the midst of his prayers he fell as
it were, into a stupor, and as he was afterwards
wont to relate, felt a large and broad hand touch
his head where the pain lay, and by that touch all
the part of his body which had been affected with the
distemper, was delivered from the weakness, and
restored to health down to his feet. He then awoke,
and rose up in perfect health, and returning thanks
to God for his recovery, told the brothers what had
happened to him; and to the joy of them all, returned
the more zealously, as if chastened by his<span class='pagenum'><a name="Page_074" id="Page_074"> 74</a></span>
affliction, to the service which he was wont before
so carefully to perform. The very garments which
had been on Cuthbert's body, dedicated to God,
either while living, or after he was dead, were not
exempt from the virtue of performing cures, as may
be seen in the book of his life and miracles, by such
as shall read it."<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">31</a> It should be noticed that in this
account God alone seemed to have been the healer.</p>

<p>Nearly every country had its long list of saints,
each with his special power over some organ or disease.
This saintly power, however, was not applied
directly, but through their relics or through shrines
consecrated to them. Melton, in his <i>Astrologaster</i>,
says: "The saints of the Romanists have usurped
the place of the zodiacal constellations in their
governance of the parts of man's body, and that
'for every limbe they have a saint.' Thus St. Otilia
keepes the head instead of Aries; St. Blasius is appointed
to governe the necke instead of Taurus; St.
Lawrence keepes the backe and shoulders instead of
Gemini, Cancer, and Leo; St. Erasmus rules the
belly with the entrayles, in the place of Libra and
Scorpius; in the stead of Sagittarius, Capricornus,
Aquarius, and Pisces, the holy church of Rome hath
elected St. Burgarde, St. Rochus, St. Quirinus, St.
John, and many others, which governe the thighes,
feet, shinnes, and knees."</p>

<p>But the influence of the saints is distributed more
<span class='pagenum'><a name="Page_075" id="Page_075"> 75</a></span>minutely, as <i>e.g.</i>, "<i>Right Hand</i>: the top joint of the
thumb is dedicated to God, the second joint to the
Virgin; the top joint of the fore-finger to St. Barnabas,
the second joint to St. John, and the third to
St. Paul; the top joint of the second finger to Simon
Cleophas, the second joint to Tathideo, the third to
Joseph; the top joint of the third finger to Zaccheus,
the second to Stephen, the third to the evangelist
Luke; the top joint of the little finger to Leatus,
the second to Mark, the third to Nicodemus."
Thus the body was cared for.</p>

<p>Pettigrew makes the following enumeration which
shows the division of labor among the saints in the
Middle Ages. In this, not the different portions of
the body but the various diseases and infirmities
are distributed.</p>

<p>"The following list, though doubtless very imperfect,
will yet serve to show how general was the
appropriation of particular diseases to the Roman
Catholic saints:</p>

<div class="blockquot"><p>
St. Agatha, against sore breasts.<br />
St. Agnan and St. Tignan, against scald head.<br />
St. Anthony, against inflammations.<br />
St. Apollonia, against toothache.<br />
St. Avertin, against lunacy.<br />
St. Benedict, against the stone, and also for poisons.<br />
St. Blaise, against the quinsey, bones sticking in the throat, etc.<br />
St. Christopher and St. Mark, against sudden death.<br />
<span class='pagenum'><a name="Page_076" id="Page_076"> 76</a></span>
St. Clara, against sore eyes.<br />
St. Erasmus, against the colic.<br />
St. Eutrope, against dropsy.<br />
St. Genow and St. Maur, against the gout.<br />
St. Germanus, against diseases of children.<br />
St. Giles and St. Hyacinth, against sterility.<br />
St. Herbert, against hydrophobia.<br />
St. Job and St. Fiage, against syphilis.<br />
St. John, against epilepsy and poison.<br />
St. Lawrence, against diseases of the back and shoulders.<br />
St. Liberius, against the stone and fistula.<br />
St. Maine, against the scab.<br />
St. Margaret and St. Edine, against danger in parturition.<br />
St. Martin, against the itch.<br />
St. Marus, against palsy and convulsions.<br />
St. Otilia and St. Juliana, against sore eyes and<br />
the headache.<br />
St. Pernel, against the ague.<br />
St. Petronilla, St. Apollonia, and St. Lucy, against the toothache.<br />
----, and St. Genevieve, against fevers.<br />
St. Phaire, against hemorrhoids.<br />
St. Quintan, against coughs.<br />
St. Rochus, and St. Sebastian, against the plague.<br />
St. Romanus, against demoniacal possession.<br />
St. Ruffin, against madness.<br />
St. Sigismund, against fevers and agues.<br />
St. Valentine, against epilepsy.<br />
St. Venise, against chlorosis.<br />
St. Vitus, against madness and poisons.<br />
St. Wallia and St. Wallery, against the stone.<br />
St. Wolfgang, against lameness."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">32</a><br />
</p></div>
<p><span class='pagenum'><a name="Page_077" id="Page_077"> 77</a></span></p>
<p>Wax from the tapers illuminating the altar which
enclosed St. Gall's mortal remains was an instantaneous
cure for toothache, diseased eyes, and total
deafness; a vase used by the martyred Willabrod
for bathing thrice a year, still holding its partially
solidified water by divine invocation after her
death, had great remedial energy in diverse ailments;
the water in which the ring of St. Remigius
was immersed cured certain obstinate fevers; and
the wine in which the bones of the saints were
washed restored imbeciles to instant health. In
the thirteenth century, hairs of saints, especially of
St. Boniface, were used as a purge, and a single hair
from the beard of St. Vincent, placed about the
neck of an idiot, restored normal mental operations.
With the water in which St. Sulpicius washed her
hands aggravated infirmities were instantly cured;
and in the twelfth century, an invalid being advised
in a dream to drink the water in which St. Bernard
washed his hands, the Abbot of Clairvaux went to
him, gave him the wash water, and healed an incurable
disease. Flowers reposing on the tomb of a
saint, when steeped in water, were supposed to be
especially efficacious in various diseases, and those
blooming in aromatic beauty at the tomb of St.
Bernard instantly cured grievous sicknesses.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">33</a> The
belt of St. Guthlac, and the belt of St. Thomas of<span class='pagenum'><a name="Page_078" id="Page_078"> 78</a></span>
Lancaster, were sovereign remedies for the headache,
whilst the penknife and boots of Archbishop
Becket, and a piece of his shirt, were found most
admirably to aid parturition. Fragments of the
veil of the saintess Coleta, and the use of her well-worn
cloak, immediately cured a terrible luxation,
and a cataleptic patient was restored to sanity by
drinking from her cup.</p>

<p>To show how thoroughly the idea of the efficacy
of these relics must have been indued in the thought
of the times, White quotes the following: "Two
lazy beggars, one blind, the other lame, try to avoid
the relics of St. Martin, borne about in procession,
so that they may not be healed and lose their claim
to alms. The blind man takes the lame man on
his shoulders to guide him, but they are caught in
the crowd and healed against their will." He also
says: "Even as late as 1784 we find certain authorities
in Bavaria ordering that anyone bitten by a
mad dog shall at once put up prayers at the shrine
of St. Hubert, and not waste his time in any attempts
at medical or surgical cure."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">34</a></p>

<p>In addition to what Dr. White says here about
the treatment for threatened hydrophobia in the
eighteenth century, we find a curious mixture of
science and superstition in the nineteenth century
in connection with the same trouble. Early in this<span class='pagenum'><a name="Page_079" id="Page_079"> 79</a></span>
century physicians discovered that the most effectual
remedy against the bite of a rabid animal was
the cauterization of the wound with a red-hot iron.
In Tuscany, however, the iron which they heated
was one of the nails of the true cross, and in the
French provinces it was the key of St. Hubert.
This, though, was only to be used in the hands of
those who could trace their genealogy to this noble
saint. At the abbey of St. Hubert, in the diocese
of Liege, the intercession of the saint still continued
to be sufficient to effect a cure, provided it was
seconded by some religious ceremonies, and a diet
which would reassure the patient.</p>

<p>After the discovery of the "true cross," portions
of this relic were much used for aid in any emergency.
In addition to sanitary and healing powers,
fragments suspended to a tree manifested the proper
location of sacred edifices. St. Magnus, who seems
to have carried pieces around with him, completely
vanquished demons who frequented a locality selected
for a chapel. Eyesight was restored to a
humble merchant seeking the blood-stained marks
upon the chapel of this same St. Magnus. The
blind man was feeling his uncertain way to the
place, where these discolorations reappeared more
distinctly after each washing with heavy layers of
lime.</p>

<p>St. Louis, almost in the agonies of earthly dissolution,
with rigid body, rigorous limbs, and fluctu<span class='pagenum'><a name="Page_080" id="Page_080"> 80</a></span>ating
spirit, was brought to full health by the application
to his moribund body of a piece of the true
cross, about the year 1244; and later in the century
miracles took place at his tomb. M. Littr&eacute;, in his
<i>Fragment de Medecine R&eacute;trospective</i>, describes seven
miracles which occurred at his tomb, some of which
cures, however, were very gradual. We are also
told that when a humble hunchback bowed the
knee in adoration at the tomb of St. Andreas, his
irresistible faith instantly released him from his unnatural
rotundity. In 1243 a Ferrara writer was at
Padua, and while attending vespers at the tomb
where the sainted body of the Minorite Anthony
reposed, he affirms that he saw a person who had
been mute from his birth recover his voice and
speak audibly.</p>

<p>Saintly remedies were used to cure hemorrhages,
readjust luxations, unite fractures, remove calculi,
moderate the agonizing pangs of parturition, restore
vision to the blind, and hearing to the deaf&mdash;in fact,
in an endeavor to perform cures which modern
medicine and surgery are counting among their
greatest and most recent triumphs. Some things
even more strange were attempted: paradoxical as
it may seem, they were used to cover up crime.
Fort tells us that among nuns and consecrated
women in convents, some erring sisters applied the
preventive talismanic influence of a sacred shirt or
girdle to suppress the manifestation of conventual<span class='pagenum'><a name="Page_081" id="Page_081"> 81</a></span>
irregularities of a sexual character. Animals as well
as human beings were treated for sickness, and relics
were used to free captive birds and animals. At a
banquet, a costly urn was shattered by ecclesiastics,
and through the power of Odilo it was restored to
its original integrity. At the tombs of both St.
Severin and St. Gall, when the light had been
quenched, miraculous fire burst forth to renew the
splendor.<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">35</a></p>

<p>The allotment of certain diseases to certain saints
did not end with the Middle Ages. I have in my
hand a little manual entitled: <i>De l'Invocation
miraculeuse des Saints dans les maladies et les besoins
particuliers, par Mme. la Baronne d'Avout</i>, published
in 1884. An invocation is given for every day in
the year to some particular saint, who is thought to
be especially efficacious in the cure of some specific
disease. I shall quote but one for illustration.</p>

<div class="blockquot"><p class="two">
"30 MAI<br />
S. HUBERT DE BR&Eacute;TIGNY<br />
Pr&egrave;s Noyons (Oise).<br />
Honor&eacute; au dioc&egrave;se de Beauvais.</p></div>

<div class="blockquot"><p>"L'illustre saint Hubert, ap&ocirc;tre des Ardennes, fut
son protecteur et lui donna son nom. Il lui obtint
les plus heureuses dispositions pour la vertu. Lui
aussi h&eacute;rita du pouvoir de gu&eacute;rir de la rage.</p>

<p>"Les habitants de Noyon et des environs n'ont
pas cess&eacute; de recourir &agrave; son intercession. Les per<span class='pagenum'><a name="Page_082" id="Page_082"> 82</a></span>sonnes
qui touchent ses reliques ou portent sur elles
son nom b&eacute;ni esp&eacute;rent &eacute;chapper pendant leur vie
aux atteintes des d&eacute;mons, de la rage et du tonnerre.</p>

<p>"&Agrave; Aire, dioc&egrave;se de Fr&eacute;jus, on invoque aussi sainte
Quit&egrave;re contre la rage.</p>


<p class="two">INVOCATION</p>

<p>"Dieu tout-puissant, qui avez form&eacute; le c&oelig;ur de
vos saints avec une admirable bont&eacute;, afin qu'ils
deviennent pour nous une source de bienfaits et de
consolation; assistez-nous dans le pressant besoin
o&ugrave; nous nous trouvons et sauvez-nous de la mort,
par les pri&egrave;res at les m&eacute;rites de saint Hubert de
Br&eacute;tigny, afin que nous puissions vous louer et vous
b&eacute;nir. Par N.-S. J.-C. Ainsi soit-il."</p>

<p>"<i>Saint Hubert, qui pr&eacute;servez de la morsure des
b&ecirc;tes enrag&eacute;es, ou qui gu&eacute;rissez leur morsures mortelles,
priez pour tous les afflig&eacute;s qui vous invoquent.</i>"</p></div>

<p>While there was probably some advance when
the saints of the church took the place of the zodiacal
constellations in the government of the human
body, the church prevented the development along
scientific lines, although there were many ramifications
of saintly influence. Not the least among
these was the healing efficacy of holy wells, pools,
and streams, which had been empowered in some
way by the saints. In some cases the bones of holy
men have been buried in different parts of the continent,
and after a certain lapse of time, water was
said to have oozed from them, which soon formed
a spring and cured all the diseases of the faithful.</p>

<p><span class='pagenum'><a name="Page_083" id="Page_083"> 83</a></span>Perhaps the cure of leprous Naaman by bathing
in the Jordan, and the restoration of the sight of the
blind man by washing in the Pool of Siloam may
have served as examples which the credulous were
only too ready to follow. We must also note, however,
as a reason for their use, that in classical times
the greater number of thermal waters, more frequently
used then than in the present day, remained
consecrated to the gods, to Apollo, to &AElig;sculapius,
and, above all, to Hercules, who was named Iatricos,
or the able physician. At any rate, many wells
and fountains were dedicated to different saints,
and various rites were performed there at Easter
and other particular days, where offerings were also
made to the saints.</p>

<p>In Ireland, many such sacred places have been
visited by the sick for centuries, and England and
Scotland have them also. Not only in the British
Isles, but in all parts of Europe they were much
frequented in the Middle Ages, and they are not
without their visitors to-day. As late as 1805 the
eminent Roman Catholic prelate, Dr. John Milner,
gave a detailed account of a miraculous cure performed
at a sacred well in Flintshire. Gregory of
Tours was one of the first to notice the healing power
of springs in connection with the saints. He asserted
that the diseases of the sick and infirm were
banished upon the contact of a few drops of water
drawn from a spring dug by St. Martin's own hands.</p>

<p><span class='pagenum'><a name="Page_084" id="Page_084"> 84</a></span>From Fosbrooke's <i>British Monachism</i> we learn
that "on a spot called Nell's Point, is a fine well, to
which great numbers of women resort on Holy
Thursday, and, having washed their eyes in the
spring, they drop a pin into it. Once a year, at
St. Mardrin's well, also, lame persons went on Corpus
Christi evening, to lay some small offering on
the altar, there to lie on the ground all night, drink
of the water there, and on the next morning to take
a good draught more of it, and carry away some of
the water each in a bottle at their departure. At
Muswell Hill was formerly a chapel, called our Lady
of Muswell, from a well there, near which was her
image; this well was continually resorted to by
way of pilgrimage. At Walsingham, a fine green
road was made for the pilgrims, and there was a
holy well and cross adjacent, at which pilgrims used
to kneel while drinking the water. It is remarkable
that the Anglo-Saxon laws had proscribed this as
idolatrous. Such springs were consecrated upon
the discovery of cures effected by them. In fact,"
Fosbrooke adds, "these consecrated wells merely
imply a knowledge of the properties of mineral
waters, but, through ignorance, a religious appropriation
of their properties was made to supernatural
causes."</p>

<p>"Holywell, in the county of Flint," we are informed
by Salverte, "derives its name from the
Holy Well of St. Winifred, over which a chapel was<span class='pagenum'><a name="Page_085" id="Page_085"> 85</a></span>
erected by the Stanley family, in the reign of
Henry VII. The well was formerly in high repute
as a medicinal spring. Pennant says that, in his
time, Lancashire pilgrims were to be seen in deep
devotion, standing in the waters up to the chin for
hours, sending up prayers, and making a prescribed
number of turnings; and this excess of piety was
carried so far, as in several instances to cost the
devotees their lives."<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">36</a></p>

<p>Pennant also tells us of a small spring outside the
bathing well at Whiteford, which was once famed
for the cure of weak eyes. The patient made an
offering of a crooked pin, and at the same time repeated
some words. The well still remains, but the
efficacy of its waters is lost. In recounting his tour
of Wales, the same author describes the church of
St. Tecla, virgin and martyr, at Llandegla. He
says: "About two hundred yards from the church,
in a Quillet called Gwern Degla, rises a small spring.
The water is under the tutelage of the Saint, and to
this day held to be extremely beneficial in the falling
sickness. The patient washes his limbs in the
well; makes an offering into it of four-pence; walks
round it three times; and thrice repeats the Lord's
Prayer. These ceremonies are never begun till
after sun-set, in order to inspire the votaries with
greater awe. If the afflicted be of the male sex, like<span class='pagenum'><a name="Page_086" id="Page_086"> 86</a></span>
Socrates, he makes an offering of a cock to his
&AElig;sculapius, or rather to Tecla Hygeia; if of the
fair sex, a hen. The fowl is carried in a basket,
first round the well; after that into the church-yard;
when the same orisons and the same circum-ambulations
are performed round the church. The votary
then enters the church; gets under the communion
table; lies down with the Bible under his or
her head; is covered with the carpet or cloth, and
rests there till break of day; departing after offering
sixpence, and leaving the fowl in the church.
If the bird dies, the cure is supposed to have been
effected, and the disease transferred to the devoted
victim."<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">37</a></p>

<p>"At Withersden," says Hasted, "is a well, which
was once famous, being called St. Eustache's well,
taking its name from Eustachius, Abbot of Flai,
who is mentioned by Matt. Paris, An. 1200, to have
been a man of learning and sanctity, and to have
come and preached at Wye, and to have blessed a
fountain there, so that afterwards its waters were
endowed by such miraculous power, that by it all
diseases were cured."<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">38</a> Unfortunately, wells do
not always benefit the bathers. Lilly<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">39</a> relates that
in 1635 Sir George Peckham died in St. Winifred's
Well, "having continued so long mumbling his pater
nosters and Sancta Winifreda ora pro me, that the<span class='pagenum'><a name="Page_087" id="Page_087"> 87</a></span>
cold struck into his body, and after his coming forth
of that well he never spoke more."</p>

<p>The people of the Highlands of Scotland regarded
fountains with particular veneration. According to
the Statistical Account of Scotland, the minister of
Kirkmichael, Banffshire, said: "The sick who resort
to them for health, address their vows to the presiding
powers, and offer presents to conciliate their
favor. These presents generally consist of a small
piece of money, or a few fragrant flowers. The same
reverence in ancient times seems to have been entertained
by every people in Europe." Near Kirkmichael
there was a fountain dedicated to St.
Michael, and once celebrated for its cures. "Many
a patient have its waters restored to health, and
many more have attested the efficacy of their virtues.
But, as the presiding power is sometimes
capricious, and apt to desert his charge, it now lies
neglected, choked with weeds, unhonored and unfrequented."<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">40</a></p>

<p>The most noted well in Perthshire is in Trinity
Gask. Again from the Statistical Account we quote:
"Superstition, aided by the interested artifices of
Popish Priests, raised, in times of ignorance and
bigotry, this well to no small degree of celebrity.
It was affirmed that every person who was baptized
with the water of this well would never be seized
with the plague. The extraordinary virtue of Trin<span class='pagenum'><a name="Page_088" id="Page_088"> 88</a></span>ity
Gask well has perished with the downfall of
superstition."<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">41</a></p>

<p>Pinkerton, in speaking of the river Fillan in Scotland,
says: "In this river is a pool consecrated
by the ancient superstition of the inhabitants of
this country. The pool is formed by the eddying
of the stream round a rock. Its waves were many
years since consecrated by Fillan, one of the saints
who converted the ancient inhabitants of Caledonia
from paganism to the belief of Christianity. It has
ever since been distinguished by his name, and
esteemed of sovereign virtue in curing madness.
About two hundred persons afflicted in this way are
annually brought to try the benefits of its salutary
influence. These patients are conducted by their
friends, who first perform the ceremony of passing
with them thrice through a neighbouring cairn: on
this cairn they then deposit a simple offering of
clothes, or perhaps a small bunch of heath. More
precious offerings used once to be brought. The
patient is then thrice immerged in the sacred pool.
After the immersion, he is bound hand and foot,
and left for the night in a chapel which stands near.
If the maniac is found loose in the morning, good
hopes are conceived of his full recovery. If he is
still bound, his cure remains doubtful. It sometimes
happens that death relieves him, during his
confinement, from the troubles of life."</p>
<p><span class='pagenum'><a name="Page_089" id="Page_089"> 89</a></span></p>
<p>Mrs. Macaulay,<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">42</a> speaking of a consecrated well
in St. Kilda, called Tobirnimbuadh, or the spring of
diverse virtues, says that "near the fountain stood
an altar, on which the distressed votaries laid down
their oblations. Before they could touch sacred
water with any prospect of success, it was their
constant practice to address the genius of the place
with supplication and prayer. No one approached
him with empty hands.... Shells and pebbles,
rags of linen or stuffs worn out, pins, needles, or
rusty nails were generally all the tribute that was
paid."</p>

<p>Collinson<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">43</a> mentions a well in the parish Wembton,
called St. John's Well, to which in 1464 "an immense
concourse of people resorted: and ... many who
had for years labored under various bodily diseases,
and had found no benefit from physick and
physicians, were, by the use of these waters (after
paying their due offerings), restored to their primitive
health."</p>

<p>Brome, in his <i>Travels</i>, 1700, observes: "In Lothien,
two miles from Edinburg southward, is a
spring called St. Katherine's Well, flowing continually
with a kind of black fatness, or oil, above the
water, proceeding (as it is thought) from the parret
coal, which is frequent in these parts; 'tis of a marvellous
nature, for as the coal, whereof it proceeds,<span class='pagenum'><a name="Page_090" id="Page_090"> 90</a></span>
is very apt quickly to kindle into a flame, so is the
oil of a sudden operation to heal all scabs and tumors
that trouble the outward skin, and the head and
hands are speedily healed by virtue of this oil,
which retains a very sweet smell; and at Aberdeen
is another well very efficacious to dissolve the stone,
to expel sand from the reins and bladder, being
good for the collick and drunk in July and August,
not inferiour, they report, to the Spaw in Germany."<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">44</a></p>

<p>Grose tells us of a well dedicated to St. Oswald,
between the towns of Alton and Newton. The
neighbors have the opinion that a sick person's
shirt thrown into the well will prognosticate the
outcome of the disease; if it floats the sick one will
recover, if it sinks he will die. To reward the saint
for the information, they tear a rag off the shirt and
hang it on the briers near by; "where," says the
writer, "I have seen such numbers as might have
made a fayre rheme in a paper-myll." Similar
practices are related by other authors. Ireland
formerly had a sanctified well in nearly every parish.
They were marked by rude crosses and surrounded
by fragments of cloth left as memorials. St. Ronague's
Well, near Cork, was very popular at one
time. Near Carrick-on-Suir is the holy well of
Tubber Quan, the waters of which are reputed to
have performed many miraculous cures. The well<span class='pagenum'><a name="Page_091" id="Page_091"> 91</a></span>
was dedicated to two patron saints, St. Quan and
St. Brogawn. These saints are supposed to exert
a special influence the last three Sundays in June.
"It is firmly believed," says Brand, "that at this
period the two saints appear in the well in the shape
of two small fishes, of the trout kind; and if they do
not so appear, that no cure will take place. The
penitents attending on these occasions ascend the
hill barefoot, kneel by the stream and repeat a
number of paters and aves, then enter it, go through
the stream three times, at a slow pace, reciting
their prayers. They then go on the gravel walk,
and traverse it round three times on their bare
knees, often till the blood starts in the operation,
repeat their prayers, then traverse three times
round a tree on their bare knees, but upon the
grass. Having performed these exercises they cut
off locks of their hair and tie them on the branches
of the tree as specifics against headache."</p>

<p>After being three times admonished in a dream,
a man washed in St. Madern's Well in Cornwall and
was miraculously cured, so say Bishop Hall and
Father Francis. Ranulf Higden, in his <i>Polychronicon</i>,
relates the wonderful cures performed at the
holy well at Basingwerk. The red streaks in the
stones surrounding it were symbols of the blood of
St. Wenefride, martyred by Carodoc.</p>

<p>The Scotch considered certain wells to have healing
properties in the month of May. In the Ses<span class='pagenum'><a name="Page_092" id="Page_092"> 92</a></span>sions
Records (June 12, 1628) it is reported that a
number of persons were brought before the Kirk
Sessions of Falkirk, accused of going to Christ's
Well on the Sundays of May to seek their health,
and the whole being found guilty were sentenced to
repent "in linens" three several sabbaths. "In 1657
a number of persons were publicly rebuked for visiting
the well at Airth. The custom was to leave a
piece of money and a napkin at the well, from which
they took a can of water, and were not to speak a
word either in going or returning, nor on any account
to spill a drop of the water. Notwithstanding
these proceedings, many are known to have
lately travelled many miles into the Highlands,
there to obtain water for the cure of their sick
cattle."<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">45</a></p>

<p>To-day, probably the most efficacious waters are
to be found at the sacred fountain at La Salette
and at the holy spring at Lourdes.</p>

<p>We have another specific form of healing which
should be noticed. It was especially common in
Eastern churches, and was found to some extent in
the West. I refer to Incubation, or "Temple-sleep."
This practice came down through early civilizations
and was an adopted practice among Christians.
The patient went to some church well known for its
cures, which was provided with mattresses or low<span class='pagenum'><a name="Page_093" id="Page_093"> 93</a></span>
couches, and attended by priests and assistants.
Devotions being finished he lay down to sleep.
Sometimes he slept immediately, at other times
sleep must be wooed by fast and vigil. At any
rate, during the sleep he dreamed that the saint
touched him, or prescribed some remedy, and in
the first case he awoke cured, and in the second the
prescribed medicine brought about the relief.</p>

<p>Sophronius, the Patriarch of Jerusalem, wrote
about 640 as follows: "Cyrus appeared to the sick
man in the form of a monk, not in a dream, as he
appears to many; but in a waking vision, just as he
was and is represented. He told the patient to rise
and to plunge into the warm water. Zosimos said
it was impossible for him to move, but when the
order was repeated, he slid like a snake into the
bath. When he got into the water, he saw the
saint at his side, but when he came out, the vision
had vanished." Beside the cure of this paralytic
at the church of Cyrus and John, he mentions the
cure of many other diseases by this method of incubation.
Among them are dumbness, blindness,
barrenness, possession, scrofula, dyspepsia, a broken
leg, deformities of limbs, lameness, gout, diseases of
the eyes, cataract, ulcer, and dropsy.</p>

<p>Among the churches of Greece and southern
Italy incubation is still common. The climate may
have some effect in limiting the area of this practice.
Miss M. Hamilton furnishes us with some modern<span class='pagenum'><a name="Page_094" id="Page_094"> 94</a></span>
examples. In speaking of a new picture of St.
George in the church at Arachova, she says: "It is
a votive offering of a Russian, who came a paralytic
to Arachova in July, 1905. He spent several weeks
praying and sleeping in the church, and departed
completely cured. The festival of St. George is
held on April 23rd. They have three days of dancing
and feasting, and at night all suppliants bring
their rugs and sleep round the shrines in the church.
Every year many of the sick are found to be cured
when morning comes."</p>

<p>The Church of the Evangelestria, our Lady of the
Annunciation, is visited by about forty-five thousand
pilgrims every year. It is situated at Tenos, and
Miss Hamilton tells us what she saw during her
visit there in 1906:<br /></p>

<div class="blockquot"><p>"On the morning before Annunciation Day this
year, the pilgrims could be seen making their way
to the church. Among them were cripples, armless,
and legless, half-rolling up the street; blind people
groping their way along; men and women with deformities
of every kind; one or two showing the
pallor of death on their faces were being carried up
on litters. These evidently were coming to Tenos
as a last resource, when doctors were of no avail.
Other pilgrims were ascending after their own
fashion, according to vows they had made. One
woman toiled laboriously along on her knees, kissing
the stones of the way, and clasping a silver
Madonna and Child. Last year her daughter had
been seized with epilepsy, and she vowed to carry in<span class='pagenum'><a name="Page_095" id="Page_095"> 95</a></span>
this way this offering to the Madonna of Tenos if she
would cure her daughter. The girl recovered and
the other now with thankful heart was fulfilling her
part of the bargain.</p>

<p>"The eve of Annunciation Day is the time when
the Panagia is believed to descend among the sick
and work miraculous cures among them. Then all
the patients are gathered together in the crypt or in
the upper church. The Chapel of the Well is the
popular place for incubation. There is more chance
for miraculous cure there than in the church. The
little crypt can accommodate only a comparatively
small number, but they are packed together as
tightly as possible. From the entrance up to the
altar, they lie in two lines of three or four deep,
with a passage down the middle large enough for
only one person. Down the narrow way two
streams of people press the whole evening. They
worship at the shrines along the wall, purchase holy
earth from the spot where the picture was discovered,
drink at the sacred well, and are blessed by the
priest at the altar. The cripples and the sick desiring
healing have been engaged all day in such acts
of worship; they have received bread and water
from the priests in the upper church, paid homage
to the all-powerful picture, offered their candles to
the Madonna, and all the time sought to endue
themselves with her presence. Now at night, still
fixing their thoughts upon her, and permeated by
this spirit of worship, they settle down to sleep in
order that she may appear to them in a dream.</p>

<p>"Disappointment, of course, awaits the vast majority,
but on the evening of the vigil all are filled
with hope. They know the precedents of former
years, how such things have happened to some unfortunate
people among the pilgrims every year.
<span class='pagenum'><a name="Page_096" id="Page_096"> 96</a></span>
Usually eight or nine miracles take place, and lists
of them are published for distribution....</p>

<p>"The church records contain accounts of the
miracles which now amount to many hundreds.
They are practically all of the type I have described&mdash;cure
during a vision while incubation was
being practised. For example, the case of a man
from Moldavia is on record. He had become paralyzed
during a night-watch, and the doctor could
effect no relief. He was taken to the Chapel of the
Well, and when asleep he thought he heard a voice
telling him to arise. He awoke, thought it was a
dream, and fell asleep again. A second time he
heard a voice, and saw a white-robed woman of
great beauty entering the church. In his fear he
rose and walked about. His recovery was so complete
that he could walk in the procession round the
town the following day."<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">46</a>
</p></div>

<p>The medicinal power imputed to the sainted relics
and shrines would naturally be considered very
valuable. So it proved. Wealth flowed to a conventual
treasury or a cathedral chapter where were
deposited fragments of the martyred dead endowed
with miraculous puissance. When the Frankish
forces sacked Constantinople at the beginning of
the thirteenth century, the principal object of their
ferocious cruelties and vigilant searches was the
acquisition of precious relics. Concerning these
relics Fort gives the following account:</p>

<p><span class='pagenum'><a name="Page_097" id="Page_097"> 97</a></span>"These relics, captured in Constantinople, were
divided by the troops under Marquis de Montfort,
with the same justice as prevailed in the division of
other booty. In this way the Venetians were enabled
to enrich their metropolis with a piece of the
sainted cross, an arm of St. George, part of the head
of St. John the Baptist, the entire skeleton of St.
Luke, that of the prophet St. Simeon, and a small
bottle of Jesus Christ's blood. The Greek capital
from the remotest times appears to have monopolized
this traffic in sacred wares, claiming to possess
a fragment of the stone on which Jacob slept, and
the staff transformed into a serpent by Moses.</p>

<p>"Here also were guarded the Holy Virgin's vestments,
her spindle, drops of her milk, the cradle in
which the Saviour had lain, a tooth from his adolescent
jaw, a hair of his beard, a particle of the bread
used in the Last Supper, and a portion of the royal
purple worn by him before Pilate. Naturally clerical
adventurers among the occidental Crusaders,
pending the sacking of the Byzantine city, sought out
most zealously these valuable remnants of pristine
glory, and in obtaining them were by no means scrupulous
with menaces and violence. When scattered
through Western Europe, in the monasteries and other
religious places, their curative properties increased
the pilgrimages thither of the sick and diseased."<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">47</a>
</p>
<p>He further gives us more in detail<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">48</a> an idea of the
continual accumulation of riches which were derived
from the exposure of these relics to the sick and infirm
and the consequent growth in wealth of the<span class='pagenum'><a name="Page_098" id="Page_098"> 98</a></span>
monasteries and cathedrals. The monastic system
was probably most responsible for the change from
the simple adoration of the early Christians to the use
of relics as a miraculous means of healing. Those
which were transported with elaborate ceremonies,
enclosed in a magnificent stone sarcophagus, and
covered by an edifice of imposing proportions were
almost sure to bring to their custodians great wealth.
It is said that when the body of St. Sebastian, which
was legitimately obtained from Rome, together with
the purloined remains of St. Gregory, reached the
cloister of Soissons, so great was the crowd of invalids
who were cured, and so generous were they
in their donations, that the monks actually counted
eighty measures of money and one hundred pounds
in coin. The great value of such objects may be
calculated when it is remembered that in the year
1056 securities amounting to ten thousand solidi
were pledged for the production of the relics of St.
Just and St. Pastor, consequent upon the legal
decision of ownership between Berenger, a French
ruler, and a Narbonnese archbishop. The Reichberg
annals provide a further example. They state
that the emperor demanded certain hostages, or the
holy arm of St. George, as a suitable guarantee for
the institution of a public mart in Germany.</p>

<p>Venetian merchants were among the first to realize
the commercial value of relics, and enjoyed a
lucrative traffic in this holy merchandise. It was<span class='pagenum'><a name="Page_099" id="Page_099"> 99</a></span>
not until the eleventh century, however, that the
government of Venice founded public marts or fairs
for the commercial exchange of saintly relics, although
Rome and Pavia had long conducted such
enterprises. These fairs were placed under the
tutelary protection of some patron saint, the Venetians,
of course, thus honoring St. Mark. They
were not always particular how these relics were
procured, for it is stated that when negotiations for
the exchange of a well-preserved body of St. Tairise
proved unsuccessful, because the Greek monks who
possessed it refused absolutely to sell or barter,
these enterprising traders quietly stole the desired
skeleton.</p>

<p>Relics provided a suitable method of acquiring
ecclesiastical fortunes for denuded cloisters or impoverished
nunneries; and if the old relics lost their
power it was not difficult to procure episcopal assurance
of the miraculous powers of new ones. For
the procuring of special funds the venerated objects
were taken from place to place, under priestly surveillance,
presented to the sick and infirm with
assurance of relief, and with the demand for large
sums of money.</p>

<p>We can easily understand, then, why such donations
were regarded as most precious presents, and
chronicled in the conventual records as events of
high importance. As early as the ninth century,
documentary evidence of authenticity frequently<span class='pagenum'><a name="Page_100" id="Page_100">100</a></span>
accompanied a gift of relics, and furnished legal
proof of ownership.</p>

<p>The gift of St. Peter's knife to a German monastery
by a benevolent abbot was deemed a most
illustrious act. About the same time a noble pilgrim
succeeded, after great importunity and a lavish
outlay of money, in obtaining trifling particles of
the relics of Abraham, Isaac, and Jacob, which he
enclosed in a priceless box and donated to the monastery
of St. Gall. This gift was considered the
greatest event of the year, but when it is considered
that this and similar presents insure in the community,
where they are deposited uninterrupted
peace, unstinted plenty, absence of catastrophies,
and the cure of diseases, their value is explained.</p>

<p>The commercial aspect of ecclesiastical cures,
however, was discovered by other than priestly or
monkish eyes, and different forms began to be presented.
Of these White says: "Very important
among these was the Agnus Dei, or piece of wax
from the Paschal candles, stamped with the figure
of a lamb and consecrated by the Pope. In 1471
Pope Paul II expatiated to the Church on the efficacy
of this fetich in preserving men from fire, shipwreck,
tempest, lightning, and hail, as well as in
assisting women in childbirth; and he reserved to
himself and his successors the manufacture of it.
Even as late as 1517 Pope Leo X issued, for a consideration,
tickets bearing a cross and the following<span class='pagenum'><a name="Page_101" id="Page_101">101</a></span>
inscription: 'This cross measured forty times makes
the height of Christ in his humanity. He who kisses
it is preserved for seven days from falling-sickness,
apoplexy, and sudden death.'"<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">49</a></p>

<p>The enormous revenues procured through the
means of relics, and the lack of certain means of
identifying them, would naturally encourage the
imposition of fraud. The crime would not appear
so great after one experience, for the perpetrators
could readily see that it really made no difference
so far as efficacy in the cure of diseases was concerned,
whether or not the relics were genuine.
The history of some of the relics unfortunately
proves them not to be relics at all, or at least not to
be the relics which the faithful supposed them to be.
Notice a few instances. In a magnificent shrine in
the cathedral at Cologne are the skulls of the three
kings, or wise men from the East, who brought gifts
to the infant Lord. They have rested here since the
twelfth century and have been the source of enormous
wealth and power to the cathedral chapter.
Not to be outdone by the cathedral, for the church
of St. Gereon a cemetery has been depopulated,
and the bones thus procured have been placed upon
the walls and are known as the relics of St. Gereon
and his Theband band of martyrs! Further competition
arose in the neighboring church of St.<span class='pagenum'><a name="Page_102" id="Page_102">102</a></span>
Ursula. Another cemetery was despoiled and the
bones covering the interior of the walls are known
as the relics of St. Ursula and her eleven thousand
virgin martyrs. Anatomists now declare that many
of the bones are those of men, but this made no
more difference in their healing efficacy in the
Middle Ages than the fact that the relics of St.
Rosalia at Palermo, famed for their healing power,
have lately been declared by Professor Buckland,
the eminent osteologist, to be the bones of a goat.</p>

<p>Two different investigations have been conducted
by the French courts concerning the fountain of
La Salette, and in both cases the miracles which
make the shrine famous were pronounced to be
fraudulent. The recent restoration of the cathedral
at Trondhjem has revealed a tube in the walls, not
unlike the apparatus discovered in the Temple of
Isis at Pompeii; the healing power of this sacred
spring was augmented by angelic voices which
issued from the supposedly solid walls.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">50</a></p>

<p>While the golden age of the therapeutic use of
relics was from the sixth to the sixteenth centuries,
modern times, with its physicians, hospitals, and
drugs, has not been deprived of this method of cure.
Mackay, writing in the latter half of the past century,
touches this subject.</p>

<p>At Port Royal, in Paris, is kept with great care
a thorn, which the priests of that seminary assert to<span class='pagenum'><a name="Page_103" id="Page_103">103</a></span>
be one of the identical thorns that bound the holy
head of the Son of God. How it came there, and
by whom it was preserved, has never been explained.
This is the famous thorn which the long dissensions
of the Jansenists and the Molenists have made celebrated,
and which worked the miraculous cure upon
Mademoiselle Perier, an account of which is so interesting
that I give it. The cure occurred on
March 14, 1646.</p>

<div class="blockquot"><p>"A young pensioner in the monastery, by name
Margaret Perier, who for three years and a half had
suffered from a lachrymal fistula, came up in her
turn to kiss it; and the nun, her mistress, more horrified
than ever at the swelling and deformity of her
eye, had a sudden impulse to touch the sore with the
relic, believing that God was sufficiently able and
willing to heal her. She thought no more of the
matter, but the little girl having retired to her room,
perceived a quarter of an hour after that her disease
was cured; and when she told her companions, it
was indeed found that nothing more was to be seen
of it. There was no more tumor; and her eye,
which the swelling (continuous for three years) had
weakened and caused to water, had become as dry,
as healthy, as lively as the other. The spring of
the filthy matter, which every quarter of an hour
ran down from nose, eye, and mouth, and at the
very moment before the miracle had fallen upon
her cheek (as she declared in her deposition), was
found to be quite dried up; the bone, which had
been rotted and putrified, was restored to its former
condition; all the stench, proceeding from it, which
had been so insupportable that by order of the
<span class='pagenum'><a name="Page_104" id="Page_104">104</a></span>physicians and surgeons she was separated from
her companions, was changed into a breath as sweet
as an infant's; and she recovered at the same
moment her sense of smell....</p>

<p>"Mons. Felix, Chief Surgeon to the King, who
had seen her during the month of April, was curious
enough to return on the 8th of August, and having
found the cure as thorough and marvellous as it had
seemed to him at the time, declared under his hand
that 'he was obliged to confess that God alone had
the power to produce an effect so sudden and
extraordinary.'"<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">51</a></p></div>

<p>Mackay gives the following account of the distribution
of relics about the middle of the nineteenth
century: "Europe still swarms with these religious
relics. There is hardly a Roman Catholic Church
in Spain, Portugal, France, or Belgium, without one
or more of them. Even the poorly endowed churches
of the villages boast the possession of miraculous
thighbones of the innumerable saints of the Romish
calendar. Aix-la-Chapelle is proud of the veritable
<i>ch&acirc;sse</i>, or thighbone of Charlemagne, which cures
lameness. Halle has a thighbone of the Virgin
Mary; Spain has seven or eight, all said to be undoubted
relics. Brussels at one time preserved,
and perhaps does now, the teeth of St. Gudule.
The faithful who suffered from the toothache, had
only to pray, look at them, and be cured."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">52</a></p>
<p><span class='pagenum'><a name="Page_105" id="Page_105">105</a></span></p>
<p>The miracles performed at the tomb of the
Deacon Paris in the cemetery of St. M&eacute;dard are of
comparatively recent occurrence, and well attested.
For example, we have the case of "la demoiselle
Coirin," which, to say the least, is out of the ordinary.
"In 1716," says Dearmer, "this lady, then
aged thirty-one, fell from her horse; paralysis and
an ulcer followed; by 1719 the ulcer was in a horrible
condition; in 1720 her mother refused an operation
preferring to let her die in peace. In 1731&mdash;after
fifteen years of an open breast&mdash;she asked a woman
to say a novena at the tomb of Fran&ccedil;ois de Paris,
to touch the tomb with her shift, and to bring back
some earth. This was done on August 10th; on the
11th she put on the shift and at once felt improved;
on the 12th she touched the wound with the earth
and it at once began to heal. By the end of August
the skin was completely healed up, and on September
24th she went out of doors."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">53</a></p>

<p>Among the most noted relics at the present time
are the Holy Coat of Treves,<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">54</a> the Winding-sheet of
Christ at Besan&ccedil;on, and the Santa Scala at Rome.
The last are said to be the steps which Jesus ascended
and descended when he was brought before
Pontius Pilate, and are held in great veneration.
It is sacrilegious to walk upon them; the knees of
the faithful alone must touch them, and that only<span class='pagenum'><a name="Page_106" id="Page_106">106</a></span>
after they have reverently kissed them. Cures are
still performed by all these relics.</p>

<p>The two shrines at present best known and which
have proved most efficacious are those of Lourdes
in France<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">55</a> and St. Anne de Beaupr&eacute; in the province
of Quebec. Lourdes owes its reputed healing
power to a belief in a vision of the Virgin received
there during the last century. Over 300,000 persons
visit there every year, and no small proportion
of them return with health restored as a reward for
their faith. At Lourdes and many other shrines
bathing forms a part of the ceremony, and on account
of the unsanitary conditions in the former
place, there is some danger that the French Government
will cause its abandonment. Charcot, who established
the Salp&eacute;tri&egrave;re hospital where hypnotism
was so successfully used, sent fifty or sixty patients
to Lourdes every year. He was firmly convinced of
the healing power of faith. One commendable feature
of the management at Lourdes is the opportunity
given for investigation; in fact, this is courted.
Most of the sick bring medical details of their
diseases; an examining committee of medical men<span class='pagenum'><a name="Page_107" id="Page_107">107</a></span>
examine them after they arrive there and after the
cure. About two hundred and fifty doctors visit
there every year, and the widest opportunity is
given to them for examination of the cases, regardless
of their nationality or religious belief or scepticism.
This attitude might well be assumed by
these in control of other shrines or of healing cults.</p>

<p>In America thousands flock to the shrine of St.
Anne de Beaupr&eacute; annually. Here are to be found
bones, supposed to be the wrist bones of the holy
mother of the Virgin, and many sufferers are able
to testify to their value in the healing of various
diseases.</p>

<p>On all parts of the Continent there are shrines of
more or less renown as healing centres. In Normandy
the springs of F&eacute;camp or Grand-Andely are
much frequented; in Austria, at Mariazell, Styria,
the church is visited by two hundred thousand pilgrims
a year, and has been a centre of healing since
1157; in Italy, the church of S. Maria dell' Arco,
near Naples, has been a local Lourdes for four hundred
years, and here, as at Amalfi, Palermo, and
other places, the ancient practice of incubation is
still prevalent. The adherents of the Eastern Church
also have their shrines, and among the visitors to
the shrines of Greece, many pilgrims are rewarded
for their faith by being healed.</p>

<p>It is curious to remark the avidity manifested in
all ages, and in all countries, to obtain possession of<span class='pagenum'><a name="Page_108" id="Page_108">108</a></span>
some relic of any person who had been much spoken
of, if for nothing more than for his crimes.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">56</a> Snuff-boxes
made from Shakespeare's mulberry-tree, twigs
from Napoleon's willow, or bullets from the field of
Waterloo have all been much sought after. Souvenirs
of everything and anything are still much
in demand. It is within the last decade that a
foreign war-ship anchored in New York harbor, and
after the officers courteously opened the ship for
the inspection of visitors they found that even their
silver toilet articles and plate had been carried away
by the relic maniacs. A United States admiral,
rather more facetiously than patriotically, remarked
that "the American people of to-day would steal
anything but a cellarful of water." I suppose the
remark, so far as it applies to the relic-crazed crowd,
would be as applicable to any other people of any
other time.</p>

<p>We have a right to ask, in closing this chapter,
how it was possible for men to believe in the power
of relics to cure diseases. The practice seems to
have developed from the reasoning that the saints
who helped men while in the imperfections of the
flesh, could be of even more benefit when they were
with God in the perfections of the spiritual life.
St. Augustine (426), for example, speaks of comparing
the wonders performed by pagan "deities
with our dead men," and that the miracles wrought<span class='pagenum'><a name="Page_109" id="Page_109">109</a></span>
by idols "are in no way comparable to the wonders
wrought by our martyrs." Some might agree with
this, and yet find no warrant for using relics. There
was, however, the remembrance of the dead man
who was restored to life by contact with the bones
of Elisha, and of the handkerchiefs and aprons
which touched Paul's body and were thereby filled
with healing efficacy. Even to-day we do not fail
to recognize the value of the association of places
and objects, and one finds it difficult to enter Westminster
Abbey, for instance, without feeling a thrill
on account of the sacred clay reposing there. When
we remember the beginning of the use of relics in
the catacombs we can better understand the development
of the practice.</p>

<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">21</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 201.</p></div>

<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">22</span></a> <i>Ibid.</i>, pp. 142 and 156.</p></div>

<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">23</span></a> G. P. Fisher, <i>History of the Christian Church</i>, p. 117.</p></div>

<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">24</span></a> W. E. H. Lecky, <i>History of European Morals</i>, I, pp. 378 f.</p></div>

<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">25</span></a> <i>Ibid.</i>, I, p. 379.</p></div>

<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">26</span></a> P. Dearmer, <i>Body and Soul</i>, pp. 268 f.</p></div>

<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">27</span></a> J. Moses, <i>Pathological Aspects of Religions</i>, p. 133.</p></div>

<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">28</span></a> C. Mackay, <i>Extraordinary Popular Delusions</i>, II, pp. <a href="#Page_303">303</a> f.</p></div>


<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">29</span></a> J. W. Draper, <i>History of the Conflict Between Religion and Science</i>,
p. 270.</p></div>

<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">30</span></a> J. Moses, <i>Pathological Aspects of Religions</i>, pp. 132 f.</p></div>

<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">31</span></a> Bede, <i>Ecclesiastical History</i>, ed. J. A. Giles, bk. IV, chap. XXXI.</p></div>

<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">32</span></a> T. J. Pettigrew, <i>Superstitions Connected with the History and
Practice of Medicine and Surgery</i>, pp. 55-57.</p></div>

<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">33</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
pp. 224 f., 273-277, 457.</p></div>

<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">34</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>, II,
pp. 40 f.</p></div>

<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">35</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 273.</p></div>

<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">36</span></a> E. Salverte, <i>The Philosophy of Magic</i> (trans. Thompson), II,
p. 93.</p></div>

<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">37</span></a> <i>Tour of Wales</i>, I, p. 405.</p></div>

<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">38</span></a> Hasted, <i>Kent</i>, III, p. 176.</p></div>

<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">39</span></a> <i>History of His Life and Times</i>, p. 32.</p></div>

<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">40</span></a> <i>Statistical Account of Scotland</i>, VII, p. 213, and XII, p. 464.</p></div>

<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">41</span></a> <i>Ibid.</i>, XVIII, p. 487.</p></div>

<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">42</span></a> C. S. Macaulay, <i>History of St. Kilda</i>, p. 95.</p></div>

<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">43</span></a> <i>Somersetshire</i>, III, p. 104.</p></div>

<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">44</span></a> I am much indebted to J. Brand, <i>Popular Antiquities</i>, pp. 1-17,
for some of the quotations used in the discussion of this subject.</p></div>

<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">45</span></a> <i>Superstitions Connected with ... Medicine and Surgery</i>, pp.
57-61.</p></div>

<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">46</span></a> I am indebted to P. Dearmer, <i>Body and Soul</i>, pp. 278-281, 314-318,
for the material on incubation. For fuller study, see L. Deubner,
<i>De Incubatione</i>, and M. Hamilton, <i>Incubation</i>.</p></div>

<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">47</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 227.</p></div>

<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">48</span></a> <i>Ibid.</i>, pp. 210-214, 226 f., 278.</p></div>

<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">49</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>, II,
p. 30.</p></div>

<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">50</span></a> <i>Ibid.</i>, II, pp. 21, 29, 43.</p></div>

<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">51</span></a> P. Dearmer, <i>Body and Soul</i>, pp. 374 f.</p></div>

<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">52</span></a> C. Mackay, <i>Extraordinary Popular Delusions</i>, II, p. <a href="#Page_304">304</a>.</p></div>

<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">53</span></a> P. Dearmer, <i>Body and Soul</i>, pp. 105 f.</p></div>

<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">54</span></a> R. F. Clarke, <i>The Holy Coat of Treves</i>.</p></div>

<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">55</span></a> A. T. Myers and F. W. H. Myers, "Mind Cure, Faith Cure, and
the Miracles at Lourdes," <i>Proceedings Society Psychical Research</i>,
IX, pp. 160-409; E. Berdoe, "A Medical View of the Miracles at
Lourdes," <i>Nineteenth Century</i>, October, 1895; J. B. Estrade, <i>Les
apparitions de Lourdes, Souvenirs intimes d'un t&eacute;moin</i>; H. Bernheim,
<i>Suggestive Therapeutics</i>, pp. 200-202; A. Imbert-Gourbyzee, <i>La Stigmatisation,
l'extase divine, et les miracles de Lourdes</i>, II, chaps. XXI
and XXVII; E. Zola, <i>Lourdes</i>.</p></div>

<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">56</span></a> C. Mackay, <i>Extraordinary Popular Delusions</i>, II, p. 306.</p></div>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_110" id="Page_110">110</a></span></p>
<h3><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V</h3>

<h4>HEALERS</h4>

<div class="poem2">
<div class="stanza">
<span class="i4">"This is an art</span>
<span class="i0">Which doth mend nature&mdash;but</span>
<span class="i0">The art itself is nature."&mdash;<i>Winter's Tale.</i></span>
</div>
</div>

<div class="blockquot"><p>"Some are molested by Phantasie; so some, again, by Fancy alone
and a good conceit, are as easily recovered.... All the world
knows there is no virtue in charms, &amp;c., but a strong conceit and
opinion alone, as Pomponatius holds, which forceth a motion of the
humours, spirits, and blood, which takes away the cause of the
malady from the parts affected. The like we may say of the magical
effects, superstitious cures, and such as are done by montebanks
and wizards. As by wicked incredulity many are hurt (so
saith Wierus), we find, in our experience, by the same means, many
are relieved."</p></div>

<p>In discussing the subject of healers one must keep
in mind the fact that the healers of the first millennium
of our era were almost wholly exorcists, on
account of the prevailing theory, and even after that
time exorcism, on the one hand, and the faith in
relics and shrines on the other, formed the principal
means of cure. It is therefore difficult to differentiate
the other healers from the exorcists, and to
decide whether certain cures were performed by
healers or by relics.</p>

<p>Another difficulty confronts us. Many authentic
cures have probably been wrought by saints, but
unfortunately most of those performed by them<span class='pagenum'><a name="Page_111" id="Page_111">111</a></span>
have little contemporary evidence to support them,
but rest on the very shaky testimony of tradition.
White,<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">57</a> in a keen analysis, shows how the legends
of miraculous cures have grown around great benefactors
of humanity, taking Francis Xavier as a
pertinent example.</p>

<p>We must also remember, however, that what are
called miracles formed part of the evidence which
led to the canonization of a saint, and a large number
of healing miracles was usually included in the
list. The procedure of the court connected with
the canonization was conducted with the greatest
rigor. Sitting as examiners were learned and upright
men from all nations, and the witness must be
irreproachable as far as character was concerned.
The two witnesses required for each miracle must
testify concerning the nature of the disease and the
cure, and sign the deposition after it had been read
to them. Following that, the examiners sifted the
evidence in a hypercritical way and emphasized the
weak places. Benedict XIV justly said: "The degree
of proof required is the same as that required
for a criminal case, since the cause of religion and
piety is that of the commonweal." Some consideration
must be thus given to this testimony, but
the value of it depends on the number of years
elapsing after the cures were performed and the
<span class='pagenum'><a name="Page_112" id="Page_112">112</a></span>direct connection of the witnesses with the cure in
question.</p>

<p>The craving for the miraculous in bodily cures
prejudiced many historians, especially when the desire
to emphasize the importance of the church was
uppermost in the minds of the writers. We can
consider, though, the material at hand, always
recognizing that marvellous cures can be performed
when the authority of the physician has all the
weight of an infallible church behind it and the
patient is credulous. We must notice in this connection
that the healers up to the time of the magnetizers
depended on religious ceremonies for their
efficiency, with the exception of those who endorsed
and propagated "sympathetic cures."</p>

<p>As we well know, the first healing among Christians
was done by Jesus himself and the apostles;
after this for two centuries the exorcists performed
most of the cures. We have accounts of one non-Christian
healer whose cures have probably been
handed down to us on account of his exalted position.
Tacitus and Suetonius describe how Vespasian
(9-79) healed in at least two cases. The
first was a blind man well known in Alexandria.
In the second case the historians disagree; one says
it was a leg and the other a hand which was diseased
and cured. According to the story, the god
Serapis revealed to the patients that they would be
cured by the emperor. Tacitus says that Vespasian<span class='pagenum'><a name="Page_113" id="Page_113">113</a></span>
did not believe in his own power and it was only
after much persuasion that he was induced to try
the experiment.<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">58</a></p>

<p>The Christians, however, were not to be outdone
as healers. Iren&aelig;us (130-202) gives a long list of
infirmities which were cured by the representatives
of the church, and in writing, about the year 180,
draws a comparison between them and the heretics.
"For they [the heretics] can neither confer sight on
the blind nor hearing on the deaf, nor chase away
all sorts of demons (except those which are sent
into others by themselves&mdash;if they can ever do as
much as this): nor can they cure the weak, or the
lame, or the paralytic; or those who are distressed
in any other part of the body, as has often been done
in regard to bodily infirmity. Nor can they furnish
effective remedies for those external accidents
which may occur. And so far are they from being
able to raise the dead, as the Lord raised them
(and the Apostles did by means of prayer, as has
been frequently done in the brotherhood on account
of some necessity&mdash;the entire church in that
particular locality entreating with much fasting and
prayer, the spirit of the dead man has returned, and
he has been bestowed in answer to the prayers of
the saints&mdash;) that they do not even believe that this
could possibly be done." He further says: "Others
again heal the sick by laying their hands upon them,
<span class='pagenum'><a name="Page_114" id="Page_114">114</a></span>and they are made whole. Yea, moreover, as I have
said, the dead even have been raised up, and remained
among us for many years."</p>

<p>The great Origen (185-254), writing when he
would be certain to have his words most severely
criticised, says, after referring to the miracles of
the apostles: "And there are still preserved among
Christians traces of that Holy Spirit which appeared
in the form of a dove. They expel evil spirits, and
perform many cures, and foresee certain events, according
to the will of the Logos." In another of
his works we find the following: "For they [the
Jews] have no longer prophets or miracles, traces of
which to a considerable extent are still found among
Christians, and some of them more remarkable than
ever have existed among the Jews; and these we
ourselves have witnessed."</p>

<p>As has already been seen, different methods were
used by various healers, and we must not omit a
brief account of healing by unction. The very definite
instructions laid down in the Epistle of James
were evidently strictly carried out in the early
church, but the first definite mention of anointing
after that made by Mark and James is found in the
writings of Tertullian (160-220). He speaks of the
pagan emperor Severus being graciously mindful of
Christians: "For he sought out the Christian Proculus,
surnamed Torpacion, the steward of Euhodias,
and in gratitude for his having once cured him<span class='pagenum'><a name="Page_115" id="Page_115">115</a></span>
by anointing, he kept him in his palace till the day
of his death."<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">59</a></p>

<p>If the Christians anointed pagans it is legitimate
to suppose that they also anointed fellow-Christians,
and that if this was performed without special mention
about the end of the second century, it must
have been common from the time of James to that
period. It is probable that during the first seven
centuries of our era the practice of praying with the
sick and anointing them with oil never ceased.
There may be some objection to our considering the
subject of anointing with oil as purely mental healing,
but according to the instructions given for its
use there was scarcely enough oil employed to be
of benefit otherwise, and especially as food. Mental
healing, then, is the rationale of the cures.</p>

<p>Puller<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">60</a> gives us three of the earliest incidents of
healing by unction, the original accounts all being
written by contemporaries and friends. Some time
between the years 335 and 355, St. Parthenius,
Bishop of Lampsacus, anointed a man who was
described as "altogether withered." The account
says: "Then getting up, he gently and gradually
softened the man's body with the holy oil, and
straightway made him to rise up healed." Refinus,
a well-known writer and an eye-witness to this heal<span class='pagenum'><a name="Page_116" id="Page_116">116</a></span>ing,
tells of St. Macarius of Alexandria and four
monks restoring, about the year 375, "a man, withered
in all his limbs and especially in his feet." He
says: "But when he had been anointed all over by
them with oil in the Name of the Lord, immediately
the soles of his feet were strengthened. And when
they said to him, 'In the name of Jesus Christ ...
arise, and stand on thy feet, and return to thy
house,' immediately arising and leaping, he blessed
God." Some years later, Palladius, the friend of St.
Chrysostom, writes of another of St. Macarius's cures
which he witnessed: "But at the time that we were
there, there was brought to him from Thessalonica
a noble and wealthy virgin, who during many years
had been suffering from paralysis. And when she
had been presented to him, and had been thrown
down before the cell of the blessed man, he, being
moved with compassion for her, with his own hands
anointed her during twenty days with holy oil,
pouring out prayers for her to the Lord, and so sent
her back cured to her own city."</p>

<p>The Sacramentary of Serapion, Bishop of Thmuis,
Egypt, written about 350, provides for the consecration
of bread and water, as well as oil, for healing;
and in a prayer concerning oil and water there contained,
the following words are used: "Grant healing
power upon these creatures, that every fever
and every demon and every sickness may depart
through the drinking and the anointing, and that<span class='pagenum'><a name="Page_117" id="Page_117">117</a></span>
the partaking of these creatures may be a healing
medicine and a medicine of complete soundness in
the Name of the Only begotten, Jesus Christ," etc.
The Apostolic Constitutions of about 375 contain
a prayer of consecration used over oil and water
brought by members of the congregation, as follows:
"Do thou now sanctify this water and this
oil, through Christ, in the name of him that offered
or of her that offered, and give to these things a
power of producing health and of driving away
diseases, of putting to flight demons, of dispersing
every snare through Christ our Hope," etc.</p>

<p>About 390, St. Jerome wrote a life of St. Hilarion
(291-371) in which the latter is thus set forth as a
healer: "But lo! that parched and sandy district,
after the rain had fallen, unexpectedly produced
such vast numbers of serpents and poisonous animals
that many, who were bitten, would have died
at once if they had not run to Hilarion. He therefore
blessed some oil, with which all the husbandmen
and shepherds touched their wounds and found
an infallible cure."</p>

<p>Oil was not always employed for anointing, but
might be drunk by the sick, and this use of it was
made in healing a girl, by St. Martin of Tours, about
395. St. Germain, Bishop of Auxerre (418-448),
when the physicians were powerless during a plague,
blessed some oil and anointed the swollen jaws of
those who were sick, whereupon they recovered;<span class='pagenum'><a name="Page_118" id="Page_118">118</a></span>
and St. Genevieve of Paris, who died about 502,
used to heal the sick with oil.</p>

<p>In Bede's biography of St. Cuthbert we find an
instance of this saint healing a girl about the year
687. A young woman was troubled for a whole
year with an intolerable pain in her head and side
which the physicians were unable to relieve. Cuthbert
"in pity anointed the wretched woman with
oil. From that time she began to get better, and
was well in a few days."</p>

<p>At the beginning of the eighth century the
anointing of the sick began to decline, largely on
account of the changed attitude of the church. At
this time this ceremony began to be used for spiritual
ills rather than for bodily diseases. Before
long, anointing was monopolized by the church for
spiritual advantage, and is still so used by the
Roman Catholic Church in the ceremony of Extreme
Unction.</p>

<p>In returning to the more direct methods of healing,
we find that St. Gregory of Nazianzus (329-390)
confirmed the reports of the marvellous cures
wrought by the martyrs, Cosmo and Damian, who
were beheaded in 303. During the life of Gregory
of Tours (538-594), the healing efficacy of the saints'
relics was rivalled by the miraculous aid rendered
to the sick by St. Julian. The solitude of the holy
anchorite was interrupted by the persistent and
despairing clamor of the sick to whom he gave<span class='pagenum'><a name="Page_119" id="Page_119">119</a></span>
health. The great Turonese pontiff also tells us
that one day Aredius, traversing Paris, found Chilperic
prostrate with a grievous fever. The royal
sufferer sought the saint's prayers as an irresistible
curative.</p>

<p>The daughter of a Teutonic nobleman was brought
to St. Gall (556-640) seriously ill with an incurable
disorder, presenting the livid appearance of an animated
cadaver. The saint approached the unconscious
invalid as she reclined on her mother's knee,
and assuming the bended attitude of invocation by
her side, made a fervent prayer and evoked the
demon producing the sickness to instantly depart.
The effort was all that was desired. Shortly after
this, about the year 648, St. Vardrille, the founder
of Fontanelle, exercised his remedial potency in
healing the palsied arm of a forester whose indiscreet
zeal had induced him to transfix the sainted
abbot with a lance.</p>

<p>We have rather a strange case from the beginning
of the seventh century, where the moral and mental
element seems to have been strong. Abbe Eustasius
returning from Rome, whither a mission of
Clothair II had called him, was urgently summoned
by the sorrowful parent of a Burgundian maiden, in
the last agonies of a frightful malady, to appear and
cure the moribund daughter. On answering the call
he found that the child had in her youth been consecrated
by the vows of chastity, and on account<span class='pagenum'><a name="Page_120" id="Page_120">120</a></span>
of this shrunk from a marriage sanctioned by her
parents. Eustasius reproached the father for his
efforts to violate the solemn obligations of the0
virgin, and upon obtaining a formal renunciation of
further attempts to coerce her into matrimony, the
saint, by personal intercession, obtained a complete
cure.</p>

<p>It was found that certain remedies in the hands
of certain saints were efficacious, but they did not
have the same power if administered by others.
For instance, Franciscus de Paula succored an anchylosed
joint by the energetic surgery of three
dried figs which he gave the suffering patient to eat.
Similarly, a maiden grieving under a cancerous
disease which surgical skill had frankly admitted
was incurable, was restored to robust vigor by the
administering of some mild herbs. This savored
rather too much of medicine, and other holy healers
used more orthodox means. Hugo the Holy abstracted
a serpent from the infirm body of a woman
by the use of holy water, and Coleta, the saintess,
awakened from the dreamless slumber of death
more than one hundred slain infants by the efficacy
of a cross.</p>

<p>Even such a serious disorder as leprosy was said
to have been healed by saintly care. St. Martin,
who gave special attention to sufferers with this
disease, cured a leper by kissing him, we are told.
Toward the middle of the sixth century, St. Rade<span class='pagenum'><a name="Page_121" id="Page_121">121</a></span>gonde
displayed her faith by first washing the repulsive
sores and afterward applying her pure
lips to them. On one occasion an insolent leper
asserted that unless his putrefying limbs were kissed
by this candidate for canonical honors he could
not be cured.<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">61</a></p>

<p>Bede (673-735), the great English historian, in
his careful way tells us of cures performed by St.
John of Beverly during the first part of the eighth
century. According to this record, St. John cured
a dumb youth, who had never spoken a word, by
the sign of the cross on his tongue, and he afterward
had "ready utterance." He used holy water
on a woman so that, like Peter's wife's mother, she
arose and ministered to them, healed a friend who
was injured by being thrown from a horse, cured a
nun of a grievous complaint, and restored a servant,
an account of which I shall give in Bede's
words:</p>

<div class="blockquot"><p>"The bishop went in and saw him in a dying condition,
and the coffin by his side, whilst all present
were in tears. He said a prayer, blessed him, and
on going out, as is the usual expression of comforters,
said, 'May you soon recover.' Afterwards when
they were sitting at table, the lad sent to his lord,
to desire he would let him have a cup of wine, because
he was thirsty. The earl, rejoicing that he
<span class='pagenum'><a name="Page_122" id="Page_122">122</a></span>
could drink, sent him a cup of wine, blessed by the
bishop; which, as soon as he had drunk, he immediately
got up, and shaking off his late infirmity,
dressed himself, and going in to the bishop, saluted
him and the other guests, saying, 'He would also
eat and be merry with them.' They ordered him
to sit down with them at the entertainment, rejoicing
at his recovery. He sat down, ate and drank
merrily, and behaved himself like the rest of the
company; and living many years after, continued
in the same state of health."<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">62</a></p></div>

<p>Skipping a few centuries, we find that Bernard of
Clairvaux (1091-1153), the most prominent figure
of the twelfth century, performed an abundance of
cures, as his biographers testify. "The cures were
so many that the witnesses themselves were unable
to detail them all. At Doningen, near Rheinfeld,
where the first Sunday of Advent was spent, Bernard
cured, in one day, nine blind persons, ten who
were deaf or dumb, and eighteen lame or paralytic.
On the following Wednesday, at Schaffhausen, the
number of miracles increased."<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">63</a> Concerning these
cures Morison says: "Thirty-six miraculous cures
in one day would seem to have been the largest
stretch of supernatural power which Bernard permitted
to himself. The halt, the blind, the deaf,
and the dumb were brought from all parts to be
touched by Bernard. The patient was presented<span class='pagenum'><a name="Page_123" id="Page_123">123</a></span>
to him, whereupon he made the sign of the cross
over the part affected, and the cure was perfect."<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">64</a></p>

<p>The following case in which details are more fully
given is of much interest: "At Toulouse, in the
church of St. Saturninus, in which we were lodged,
was a certain regular canon, named John. John
had kept his bed for seven months, and was so reduced
that his death was expected daily. His legs
were so shrunken that they were scarcely larger than
a child's arms. He was quite unable to rise to satisfy
the wants of nature. At last his brother canons
refused to tolerate his presence any longer among
them, and thrust him out into the neighbouring village.
When the poor creature heard of Bernard's
proximity, he implored to be taken to him. Six
men, therefore, carrying him as he lay in bed, brought
him into a room close to that in which he was lodged.
The abbot heard him confess his sins, and listened
to his entreaties to be restored to health. Bernard
mentally prayed to God: 'Behold, O Lord, they
seek for a sign, and our words avail nothing, unless
they be confirmed with signs following.' He then
blessed him and left the chamber, and so did we all.
In that very hour the sick man arose from his couch,
and running after Bernard, kissed his feet with a
devotion which cannot be imagined by any one
who did not see it. One of the canons, meeting<span class='pagenum'><a name="Page_124" id="Page_124">124</a></span>
him, nearly fainted with fright, thinking he saw his
ghost."</p>

<p>St. Francis of Assisi (1182-1226), the great founder
of the Franciscan Order, was not less famed for his
miracles of healing than for his Christ-like life and
his stigmata. Among those cured were epileptics,
paralytics, and the blind. A typical case of cure by
this humble saint is given to show his method and
its results: "Once when Francis the Saint of God
was making a long circuit through various regions
to preach the gospel of God's kingdom he came to
a city called Toscanella. Here ... he was entertained
by a knight of that same city whose only son
was a cripple and weak in all his body. Though
the child was of tender years he had passed the age
of weaning; but he still remained in a cradle. The
boy's father, seeing the man of God to be endued
with such holiness, humbly fell at his feet and besought
him to heal his son. Francis, deeming himself
to be unprofitable and unworthy of such power
and grace, for a long time refused to do it. At last,
conquered by the urgency of the knight's entreaties,
after offering up prayer, he laid his hand on the boy,
blessed him, and lifted him up. And in the sight
of all, the boy straightway arose whole in the name
of the Lord Jesus Christ, and began to walk hither
and thither about the house."<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">65</a></p>

<p><span class='pagenum'><a name="Page_125" id="Page_125">125</a></span></p>
<p>St. Thomas of Hereford (1222-1282) was the last
Englishman to be officially canonized. The extant
documents of his canonization record no less than
four hundred and twenty-nine miracles alleged to
have been performed by him. The following case
of resurrection from the dead occurred, however,
twenty-one years after his death. I quote the account
in full:</p>

<div class="blockquot"><p>"On the 6th of September, 1303, Roger, aged two
years and three months, the son of Gervase, one of
the warders of Conway Castle, managed to crawl out
of bed in the night and tumble off a bridge, a distance
of twenty-eight feet; he was not discovered
till the next morning, when his mother found him
half naked and quite dead upon a hard stone at
the bottom of the ditch, where there was no water
or earth, but simply the rock, which had been quarried
to build the castle. Simon Waterford, the
vicar, who had christened the child, John de Bois,
John Guffe, all sworn witnesses, took their oaths on
the Gospel that they saw and handled the child
dead. The King's Crowners (Stephen Ganny and
William Nottingham) were presently called and
went down into the moat. They found the child's
body cold and stiff, and white with hoar-frost,
stark dead, indeed. While the Crowners, as their
office requires, began to write what they had seen,
one John Syward, a near neighbour, came down
and gently handled the child's body all over, and
finding it as dead as ever any, made the sign of the
cross upon its forehead, and earnestly prayed after
this manner: 'Blessed St. Thomas Cantelope, you
by whom God has wrought innumerable miracles,
<span class='pagenum'><a name="Page_126" id="Page_126">126</a></span>show mercy unto this little infant, and obtain he
may return to life again. If this grace be granted
he shall visit your holy sepulchre and render humble
thanks to God and you for the favor.' No sooner
had Syward spoken these words, than the child began
to move his head and right arm a little, and
forthwith life and vigor came back again into every
part of his body. The Crowners, and many others
who were standing by, saw the miracle, and in that
very place, with great admiration, returned humble
thanks to God and St. Thomas for what they had
seen. The mother, now overjoyed, took the child in
her arms, and went that day to hear mass in a
church not far off, where, upon her knees, she recognized
with a grateful heart that she owed the life
of her infant to God and St. Thomas. Her devotion
ended, she returned home, and the child, feeling
no pain at all, walked as he was wont to do up and
down the house, though a little scar still continued
in one cheek, which after a few days, quite vanished
away."<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">66</a></p></div>

<p>St. Catharine of Siena (1347-1380) obtained considerable
reputation as a healer, principally, however,
in the line of exorcism; this, though, meant
the cure of any disease. Like St. Paul, she was one
of a large number of saints who healed others but
did not cure herself; she died at the age of thirty-three.
A woman was presented to the immaculate
saintess for prompt remedy; by the virtue of divine
magic a demon was forced from each part of her
body where he had taken refuge, but resisting ab<span class='pagenum'><a name="Page_127" id="Page_127">127</a></span>solute
ejectment from this carnal abode, made a
desperate conflict in the throat, where by uninterrupted
scratches he reproduced himself in the form
of an abscess.</p>

<p>On another occasion the saint was more successful.
Laurentia, a maiden of youthful years, placed by
her father within the sheltering walls of a cloister,
to assume ultimately monastic vows, was quickly
captured by an errant demon. As an irrefutable
demonstration of the impure origin of her infirmity,
an annalist asserts, this spirit promptly answered in
elegant Latinity all questions propounded; but the
strongest confirmation of this belief was the miraculous
ability which enabled her to disclose the most
secret thoughts of others, and divulge the mysterious
affairs of her associates. St. Catharine at
length liberated the suffering female from her diabolical
tenant. More extraordinary claims are made
for her. It is said that she stayed a plague at Varazze,
and healed a throng at Pisa.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">67</a></p>

<p>Raimondo da Capua, her faithful friend and constant
companion, wrote her biography and gives
us different instances of remarkable cures performed
by her. For example, he tells us that Father Matthew
of Cenni, the director of the Hospital of la
Misericordia, was stricken when the plague was
raging in Siena in 1373, and of his marvellous cure.</p>

<p><span class='pagenum'><a name="Page_128" id="Page_128">128</a></span></p>
<p>Perhaps we had better allow him to tell of Catharine's
power in his own words:</p>

<div class="blockquot"><p>"One day on entering, I saw some of the brothers
carrying Father Matthew like a corpse from the
chapel to his room; his face was livid, and his
strength was so far gone that he could not answer
me when I spoke to him. 'Last night,' the brothers
said, 'about seven o'clock, while ministering to a
dying person, he perceived himself stricken, and
fell at once into extreme weakness.' I helped to
put him on his bed; ... he spoke afterwards, and
said that he felt as if his head was separated into
four parts. I sent for Dr. Senso, his physician;
Dr. Senso declared to me that my friend had the
plague, and that every symptom announced the approach
of death. 'I fear,' he said, 'that the House
of Mercy (Misericordia) is about to be deprived of
its good director.' I asked if medical art could not
save him. 'We shall see,' replied Senso, 'but I
have only a very faint hope; his blood is too much
poisoned.' I withdrew, praying God to save the
life of this good man. Catharine, however, had
heard of the illness of Father Matthew, whom she
loved sincerely, and she lost no time in repairing to
him. The moment she entered the room, she cried,
with a cheerful voice, 'Get up, Father Matthew,
get up! This is not a time to be lying idly in bed.'
Father Matthew roused himself, sat up on his bed,
and finally stood on his feet. Catharine retired;
and the moment she was leaving the house, I entered
it, and ignorant of what had happened, and
believing my friend to be still at the point of death,
my grief urged me to say, 'Will you allow a person
so dear to us, and so useful to others, to die?' She
appeared annoyed at my words, and replied, 'In
<span class='pagenum'><a name="Page_129" id="Page_129">129</a></span>what terms do you address me? Am I like God, to
deliver a man from death?' But I, beside myself
with sorrow, pleaded, 'Speak in that way to others
if you will, but not to me; for I know your secrets;
and I know you obtain from God whatever you ask
in faith.' Then Catharine bowed her head, and
smiled just a little; after a few minutes she lifted
up her head and looked at me full in the face, her
countenance radiant with joy, and said, 'Well, let
us take courage; he will not die this time,' and she
passed on. At these words I banished all fear, for
I understood that she had obtained some favor
from heaven. I went straight to my sick friend,
whom I found sitting on the side of his bed. 'Do
you know,' he cried, 'what she has done for me?'
He then stood up and narrated joyfully what I have
here written. To make the matter more sure, the
table was laid, and Father Matthew seated himself
at it with us; they served him with vegetables and
other light food, and he, who an hour before could
not open his mouth, ate with us, chatting and laughing
gaily."</p></div>

<p>None of Catharine's biographers fail to relate
wonderful instances of her healing power.<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">68</a></p>

<p>Martin Luther (1483-1546), the great leader of
the Reformation, and St. Francis Xavier (1506-1552),
the leader of the Counter-Reformation, were
both healers, so it is said. Luther's cure of his
friend and helper, Melanchthon, by prayer for and
encouragement of the patient, is well known.
Xavier's miracles were legion, but have been somewhat<span class='pagenum'><a name="Page_130" id="Page_130">130</a></span>
discredited by a recent author.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">69</a> I add but
one example. "A certain Tom&eacute; Paninguem, a fencing-master,
says, I knew Antonio de Miranda, who
was a servant of the Father Francis, and assisted
him when saying Mass. He told me that when going
one night on business to Combature, he was
bitten by a venomous serpent. He immediately fell
down as though paralyzed and became speechless.
He was found thus lying unconscious. Informed of
the fact, Father Francis ordered Antonio to be carried
to him: and when he was laid down speechless
and senseless, the Father prayed with all those
present. The prayer finished, he put a little saliva
with his finger on the bitten place on Antonio's
foot, and at the same moment, Antonio recovered
his senses, his memory and his speech, and felt himself
healed. I have since heard details of this occurrence
from the mouths of several eye-witnesses."<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">70</a></p>

<p>If we accept G&ouml;rres's account,<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">71</a> the most remarkable
instance of curative power possessed by a saint
is that afforded by St. Sauveur of Horta (1520-1567).
Outside of this one work I have been unable
to find any reference to this saint, so I will
give a sketch of his apparently remarkable life. He<span class='pagenum'><a name="Page_131" id="Page_131">131</a></span>
was born in Catalonia, and received the first part
of his name from a presentiment of his sponsors
that he was to be a savior of men, and the second
part because he entered the monastery at Horta.
A short time after he finished his novitiate, people
in some way got the idea that he had a wonderful
gift of healing, and soon patients came to him in
crowds from all parts of the country. He continued
healing for several years. At one time during the
feast of the Annunciation he cured six thousand
persons, and at another time he found ten thousand
patients, from viceroy to laborer, waiting for him
at Valencia before the convent of St. Marie de Jesus.
Notwithstanding his apparently great success, his
brother monks complained to the bishop concerning
the dirt and disorder caused by the crowds, and
after a reprimand he was sent at midnight to the
monastery at Reus, where he was known as Alphonse
and assigned to the kitchen. In spite of this, crowds
continued to come and he was transferred from
monastery to monastery, but always with the same
result&mdash;the crowd sought him to be healed. He was
known as simple, open, and obedient in his relations
with men, and austere toward himself. He
was patient and resigned, compassionate toward
the poor and sick, and full of zeal for their conversion.
The number of patients he is said to have
cured is incredible, and it is even said that he resuscitated
three dead persons. After his death<span class='pagenum'><a name="Page_132" id="Page_132">132</a></span>
miracles were performed at his tomb. Why he
was not in favor with his superiors and his brother
monks is unknown; his friends say they were jealous;
his enemies, that his cures were not genuine.</p>

<p>St. Philip Neri (1551-1595), the founder of the
Oratorians, was renowned as a healer. He cured
Clement VIII of gout by touching and prayer, a
woman of cancer of the breast by the mere touch
and assurance, a man of grievous symptoms such as
loss of speech and internal pain by simply laying on
of hands, and many similar and equally serious
cases. The following case was counted nearly equal
to a resurrection: "In 1560 Pietro Vittrici of Parma,
being in the service of Cardinal Boncompagni,
afterward Pope Gregory XIII, fell dangerously ill.
He was given up by the physicians, and was supposed
to be as good as dead. In this extremity he
was visited by Philip who, as soon as he entered the
sick man's room, began, as was his wont, to pray
for him. He then put his hand on Pietro's forehead,
and at the touch he instantly revived. In two
days' time he was out of the house perfectly well
and strong and went about telling people how he
had been cured by Father Philip."<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">72</a></p>

<p>George Fox (1624-1691), the founder of the
Quakers, performed some simple cures of which he
himself tells us. The most famous case was that
of the cure of a lame arm by command, the account<span class='pagenum'><a name="Page_133" id="Page_133">133</a></span>
of which we take from his pen. He thus records it:
"After some time I went to the meeting at Arnside
where Richard Meyer was. Now he had been long
lame of one of his arms; and I was moved by the
Lord to say unto him, among all the people,
'Prophet Meyer stand up upon thy legs' (for he was
sitting down) and he stood up and stretched out
his arm that had been lame a long time, and said:
'Be it known unto all you people that this day I am
healed.' But his parents could hardly believe it,
but after the meeting was done, had him aside and
took off his doublet; and then they saw it was true.
He soon after came to Swarthmore meeting, and
there declared how the Lord had healed him. But
after this the Lord commanded him to go to York
with a message from him; and he disobeyed the
Lord; and the Lord struck him again, so that he
died about three-quarters of a year after."<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">73</a> The
cure evidently was not permanent.</p>

<p>Valentine Greatrakes (1628-1683) was born in
Affane, Ireland. He was the son of an Irish gentleman,
had a good education, and was a Protestant.
In 1641, at the outbreak of the Irish rebellion, he
fled to England, and from 1649-1656 he served under
Cromwell. In 1661, after a period of melancholy
derangement, he believed that God had given
him power of curing "king's evil" by touching or
stroking and prayer. After some success with this<span class='pagenum'><a name="Page_134" id="Page_134">134</a></span>
disease, he added to his list ague, epilepsy, convulsions,
paralysis, deafness, ulcers, aches, and lameness,
and for a number of years he devoted three
days in every week, from 6 <span class="smcap">A. M.</span> to 6 <span class="smcap">P. M.</span>, to the
exercise of his healing gifts. The crowds which
thronged around him were so great that the neighboring
towns were not able to accommodate them.
He thereupon left his house in the country and
went to Youghal, where sick people, not only from
all parts of Ireland but from England, continued to
congregate in such great numbers that the magistrates
were afraid they would infect the place with
their diseases.</p>

<div class="figcenter" style="width: 400px;"><a name="illus3" id="illus3"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus3.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus3-tb.jpg"
width="400" height="467" alt="VALENTINE GREATRAKES" /></a><br />
<span class="caption">VALENTINE GREATRAKES</span></div>

<p>In some instances he exorcised demons; in fact,
he claimed that all diseases were caused by evil
spirits, and every infirmity was, with him, a case
of diabolic possession. The church endeavored to
prohibit his operations but without avail. He was
invited to London, and, notwithstanding that an
exhibition before the nobility failed, thousands
flocked to his house in Lincoln's Inn Fields. In
the "Miscellanies" of St. Evremond a graphic sketch
is given of his work. The results of his healing are
there summed up as follows:</p>

<div class="blockquot"><p>"So great was the confidence in him, that the
blind fancied they saw the light which they did not
see&mdash;the deaf imagined that they heard&mdash;the lame
that they walked straight, and the paralytic that
they had recovered the use of their limbs. An idea
<span class='pagenum'><a name="Page_135" id="Page_135">135</a></span>of health made the sick forget for a while their
maladies; and imagination, which was not less
active in those merely drawn by curiosity than in
the sick, gave a false view to the one class, from the
desire of seeing, as it operated a false cure on the
other from the strong desire of being healed. Such
was the power of the Irishman over the mind, and
such was the influence of the mind over the body.
Nothing was spoken of in London but his prodigies;
and these prodigies were supported by such great
authorities that the bewildered multitude believed
them almost without examination, while more enlightened
people did not dare to reject them from
their own knowledge."</p></div>

<p>That there were real cures, however, seems most
probable. The Bishop of Dromore testifies thus
from his own observation: "I have seen pains
strangely fly before his hands till he had chased
them out of the body; dimness cleared, and deafness
cured by his touch. Twenty persons at several
times, in fits of the falling sickness, were in two or
three minutes brought to themselves.... Running
sores of the 'King's evil' were dried up; grievous
sores of many months' date in a few days healed,
cancerous knots dissolved, etc." <a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">74</a></p>

<p>The celebrated Flamstead, the astronomer, when
a lad of nineteen, went into Ireland to be touched
by Greatrakes, and he testifies that he was an eyewitness
of several cures, although he himself was
not benefited. In a letter to Lord Conway, Great<span class='pagenum'><a name="Page_136" id="Page_136">136</a></span>rakes
says: "The King's doctors, this day (for the
confirmation of their majesties' belief), sent three
out of the hospital to me, who came on crutches;
but, blessed be God! they all went home well, to
the admiration of all people, as well as the doctors."<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">75</a></p>

<p>Several pamphlets were issued by medical men
and others criticising his work, and in 1666 he published
a vindication of himself entitled "A Brief
Account." This contained numerous testimonials
by Bishop Wilkins, Bishop Patrick, Dr. Cudworth,
Dr. Whichcote, and others of distinction and intelligence.
After the retirement of Greatrakes, John
Leverett, a gardener, succeeded to the "manual
exercise," and declared that after touching thirty
or forty a day, he felt so much goodness go out of
him that he was fatigued as if he had been digging
eight roods of ground.</p>

<p>About the same time that Greatrakes was working
among the people of London, an Italian enthusiast,
named Francisco Bagnone, was operating in
Italy with equal success. He had only to touch
the sick with his hands, or sometimes with a relic,
to accomplish cures which astonished the people.</p>

<p>Hardly less famous than Greatrakes was Johann
Jacob Gassner (1727-1779). He was born at Bratz,
near Bludenz, and became Roman Catholic priest<span class='pagenum'><a name="Page_137" id="Page_137">137</a></span>
at Kl&ouml;sterle. He believed that most diseases were
caused by evil spirits which could be exorcised by
conjuration and prayer. He began practising and
soon attracted attention. In 1774 he received a
call from the bishop at Ratisbon to Ellwangen,
where by the mere word of command, "Cesset"
(Give over), he cured the lame and blind, but especially
those who were afflicted with epilepsy and
convulsions, and who were thereby supposed to be
obsessed. His cures were not permanent in some
cases, and before he died he lost power and respect.</p>

<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">57</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>, II,
pp. 5-22.</p></div>

<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">58</span></a> W. E. H. Lecky, <i>History of European Morals</i>, I, pp. 347 f.</p></div>

<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">59</span></a> P. Dearmer, <i>Body and Soul</i>, pp. 252 f. I am indebted to this
excellent book for my material on the subject of Unction, as well as
for many other quotations in this chapter.</p></div>

<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">60</span></a> F. W. Puller, <i>Anointing of the Sick</i>, pp. 155-158.</p></div>

<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">61</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
gives this and the other incidents just quoted. See pp. 155, 160,
272, 275, 327.</p></div>

<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">62</span></a> Bede, <i>Ecclesiastical History</i>, bk. V, chap. V.</p></div>

<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">63</span></a> Quoted by P. Dearmer, <i>Body and Soul</i>, p. 359.</p></div>

<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">64</span></a> J. Cotter Morison, <i>Life and Times of St. Bernard</i>, pp. 422 and
460, for this and the following incident.</p></div>

<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">65</span></a> Thomas of Celano, <i>Lives of St. Francis of Assisi</i> (trans. A. G. F.
Howell).</p></div>

<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">66</span></a> <i>Dublin Review</i>, January, 1876, pp. 8-10.</p></div>

<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">67</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
pp. 278 f.</p></div>

<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">68</span></a> See J. Butler, <i>Life of St. Catharine of Siena</i>, for many examples.</p></div>

<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">69</span></a> See A. D. White, <i>History of the Warfare of Science with Theology</i>,
already referred to.</p></div>

<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">70</span></a> Jos. Marie Cros, <i>St. Fran&ccedil;ois de Xavier, Sa vie et ses lettres</i>, II,
p. 392.</p></div>

<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">71</span></a> G&ouml;rres, <i>La mystique divine naturelle et diabolique</i> (trans. Sainte-foi),
I, pp. 470-473.</p></div>

<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">72</span></a> P. J. Bacci, <i>Life of St. Philip Neri</i> (trans. Antrobus), II, p. 168.</p></div>

<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">73</span></a> G. Fox, <i>Journal</i>, I, p. 103.</p></div>

<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">74</span></a> J. Moses, <i>Pathological Aspects of Religions</i>, p. 188.</p></div>

<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">75</span></a> E. Salverte, <i>The Philosophy of Magic</i> (trans. Thompson), II, p.
81.</p></div>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_138" id="Page_138">138</a></span></p>
<h3><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI</h3>

<h4>TALISMANS</h4>

<div class="blockquot"><p>"He had the ring of Gyges, the talisman of invisibility."&mdash;<span class="smcap">Hamerton.</span></p>

<p>"The quack astrologer offers, for five pieces, to give you home
with you a Talisman against Flies; a Sigil to make you fortunate at
gaining; and a Spell that shall as certainly preserve you from being
rob'd for the future; a sympathetic Powder for violent pains of the
Tooth-ache."&mdash;<i>Character of a Quack Astrologer.</i></p>

<p>"So far are they distant from the true knowledge of physic which
are ignorant of astrology, that they ought not rightly to be called
physicians, but deceivers; for it hath been many times experimented
and proved that that which many physicians could not cure
or remedy with their greatest and strongest medicines, the astronomer
hath brought to pass with one simple herb, by observing the
moving of the signs."&mdash;<span class="smcap">Fabian Withers.</span></p></div>

<p>In the minds of most persons the terms talisman,
amulet, and charm are synonymous. This may be
more or less true as far as they are used to-day, but
in the days when these terms meant something in
real life there was a distinction. The talisman was
probably at first an astronomical figure, but later
the term became more comprehensive. Pope portrays
this astrological import in his couplet,</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Of talismans and sigils knew the power,</span>
<span class="i05">And carefully watch'd the planetary hour."</span>
</div>
</div>

<p>The amulet was always carried about the person,
while the other two might be in the possession of<span class='pagenum'><a name="Page_139" id="Page_139">139</a></span>
the person in the case of the talisman, or, in the case
of the charm, if a material object it could be placed
entirely outside of one's care. The talisman and
amulet must be a compound of some substance, the
charm might be a gesture, a look, or a spoken word.
Notice the example of charms according to Tennyson's
words,</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Then, in one moment, she put forth the charm</span>
<span class="i05">Of woven paces and of waving hands."</span>
</div>
</div>


<p>They were all used for defensive purposes, <i>i. e.</i>, to
keep away evil, in the form of demons, disease, or
misfortune, but they might, especially the talisman,
also attract good. Their power was of a magical
character, and was exercised in a supernatural manner.</p>

<p>The idea of the talisman probably originated from
the belief that certain properties or virtues were impressed
upon substances by planetary influences.
"A talisman," says Pettigrew, "may in general
terms be defined to be a substance composed of
certain cabalistic characters engraved on stone,
metal, or other material, or else written on slips of
paper." Hyde quotes a Persian writer who defines
the Telesm or Talismay as "a piece of art compounded
of the celestial powers and elementary
bodies, appropriated to certain figures or positions,
and purposes and times, contrary to the usual
manner."</p>

<p><span class='pagenum'><a name="Page_140" id="Page_140">140</a></span>We are told by Maimonides that images or idols
were called Tzelamim on account of the power or
influence which was supposed to reside in them,
rather than on account of their particular figure or
form. Townley has opined that the reason for the
production of astrological or talismanic images was
probably the desire of early peoples to have some
representation of the planets during their absence
from sight, so that they might at all times be able
to worship the planetary body itself or its representative.
To accomplish this purpose, the astrologers
chose certain colors, metals, stones, trees, etc., to
represent certain planets, and constructed the talismans
when the planets were in their exaltation and
in a happy conjunction with other heavenly bodies.
In addition to this, incantations were used in an
endeavor to inspire the talisman with the power and
influence of the planet for which it stood.</p>

<p>Pettigrew says: "The Hebrew word for talisman
(magan) signifies a paper or other material, drawn
or engraved with the letters composing the sacred
name <span class="smcap">Jehovah</span>, or with other characters, and improperly
applied to astrological representations, because,
like the letters composing 'The Incomparable
Name,' they were supposed to serve as a defence
against sickness, lightning, and tempest. It
was a common practice with magicians, whenever
a plague or other great calamity infested a country,
to make a supposed image of the destroyer, either<span class='pagenum'><a name="Page_141" id="Page_141">141</a></span>
in gold, silver, clay, wax, etc., under a certain configuration
of the heavens, and to set it up in some
particular place that the evil might be stayed."<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">76</a></p>

<p>The Jewish phylacteries must therefore be considered
talismans and not amulets. The writings
contained in them are portions of the law and are
prepared in a prescribed manner. Three different
kinds are used: one for the head, another for the
arm, and the third is attached to the door-posts.
The following is a Hebrew talisman supposed to
have considerable power: "It overflowed&mdash;he did
cast darts&mdash;Shadai is all sufficient&mdash;his hand is
strong, and is the preserver of my life in all its variations."<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">77</a></p>

<p>Arnot gives an account of some Scottish talismans
not unlike the phylacteries of the Jews, which
were for use on the door-posts. "On the old houses
still existing in Edinburgh," he says, "there are remains
of talismanic or cabalistical characters, which
the superstitious of earlier days had caused to be
engraven on their fronts. These were generally
composed of some text of Scripture, of the name of
God, or, perhaps, of an emblematic representation
of the resurrection."<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">78</a></p>

<p>The connection of astrology, or, as he calls it,
"astronomy," and the talisman with medicine is
<span class='pagenum'><a name="Page_142" id="Page_142">142</a></span>well portrayed by Chaucer in his picture of a good
physician of his day. He says:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"With us there was a doctor of phisike;</span>
<span class="i05">In al the world, was thar non hym lyk</span>
<span class="i05">To speke of physik and of surgerye,</span>
<span class="i05">For he wos groundit in astronomie.</span>
<span class="i05">He kept his pacient a ful gret del</span>
<span class="i05">In hourys by his magyk naturel;</span>
<span class="i05">Wel couth he fortunen the ascendent</span>
<span class="i05">Of his ymagys for his pacient."</span>
</div>
</div>

<p>Fosbrooke has divided talismans into five classes,
examples of some of which I have already given.
They are: "1. The <i>astronomical</i>, with celestial signs
and intelligible characters. 2. The <i>magical</i>, with
extraordinary figures, superstitious words, and names
of unknown angels. 3. The <i>mixed</i>, of celestial signs
and barbarous words, but not superstitious, or with
names of angels. 4. The <i>sigilla planetarum</i>, composed
of Hebrew numeral letters, used by astrologers
and fortune-tellers. 5. <i>Hebrew names and characters</i>.
These were formed according to the cabalistic
art."</p>

<p>The doctrine of signatures bears a close resemblance
to talismans, and some believe that talismans
have largely grown out of this doctrine. Dr. Paris<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">79</a>
defines the doctrine as the belief that "every natural
substance which possesses any medical virtues indicates,
by an obvious and well-marked external<span class='pagenum'><a name="Page_143" id="Page_143">143</a></span>
character, the disease for which it is a remedy or
the object for which it should be employed." Southey
says,<a name="FNanchor_80_77" id="FNanchor_80_77"></a><a href="#Footnote_80_77" class="fnanchor">80</a> "The signatures [were] the books out of which
the ancients first learned the virtues of herbs&mdash;Nature
having stamped on divers of them legible
characters to discover their uses." Some opined
that the external marks were impressed by planetary
influences, hence their connection with talismans;
others simply reasoned it out that the Almighty
must have placed a sign on the various
means which he had provided for curing diseases.</p>

<p>Color and shape were the two principal factors
in interpreting the signatures. White was regarded
as cold and red as hot, hence cold and hot qualities
were attributed to different medicines of these
colors respectively. Serious errors in practice resulted
from this opinion. Red flowers were given
for disorders of the sanguiferous system; the petals
of the red rose, especially, bear the "signature" of
the blood, and blood-root, on account of its red
juice, was much prescribed for the blood. Celandine,
having yellow juice, the yellow drug, turmeric,
the roots of rhubarb, the flowers of saffron, and other
yellow substances were given in jaundice; red flannel,
looking like blood, cures blood taints, and therefore
rheumatism, even to this day, although many
do not know why <i>red</i> flannel is so efficacious.</p>

<p>Lungwort, whose leaves bear a fancied resem<span class='pagenum'><a name="Page_144" id="Page_144">144</a></span>blance
to the surface of the lungs, was considered
good for pulmonary complaints, and liverwort, having
a leaf like the liver, cured liver diseases. Eye-bright
was a famous application for eye diseases,
because its flowers somewhat resemble the pupil of
the eye; bugloss, resembling a snake's head, was
valuable for snake bite; and the peony, when in
bud, being something like a man's head, was "very
available against the falling sickness." Walnuts
were considered to be the perfect signature of the
head, the shell represented the bony skull, the irregularities
of the kernel the convolutions of the two
hemispheres of the brain, and the husk the scalp.
The husk was therefore used for scalp wounds, the
inner peel for disorders of the meninges, and the
kernel was beneficial for the brain and tended to
resist poisons. Lilies-of-the-valley were used for
the cure of apoplexy, the signature reasoning being,
as Coles says, "for as that disease is caused by the
drooping of humors into the principal ventrices of
the brain, so the flowers of this lily, hanging on the
plants as if they were drops, are of wonderful use
herein."</p>

<p>Capillary herbs naturally announced themselves
as good for diseases of the hair, and bear's grease,
being taken from an animal thickly covered with
hair, was recommended for the prevention of baldness.
Nettle-tea is still a country remedy for nettle
rash; prickly plants like thistles and holly were pre<span class='pagenum'><a name="Page_145" id="Page_145">145</a></span>scribed
for pleurisy and stitch in the side, and the
scales of the pine were used in toothache, because
they resemble front teeth. "Kidney-beans," says
Berdoe, "ought to have been useful for kidney diseases,
but seem to have been overlooked except
as articles of diet." Poppy-heads were used "with
success" to relieve diseases of the head, and the
root of the "mandrake," from its supposed resemblance
to the human form, was a very ancient
remedy for barrenness and was evidently so esteemed
by Rachel, in the account given in Genesis
30:14 ff.</p>

<p>In the treatment of small-pox red bed coverings
were employed in order to bring the pustules to
the surface of the body. The patient must be indued
with red; the bed furniture and hangings
should be red and red substances were to be looked
upon by the patient; burnt purple, pomegranate
seeds, mulberries or other red ingredients were dissolved
in their drink. John of Gladdesden, physician
to Edward II, prescribed the following treatment
as soon as the eruption appeared: "Cause the
whole body of your patient to be wrapped in scarlet
cloth, or any other red cloth, and command everything
about the bed to be made red." He further
says that "when the son of the renowned King of
England (Edward II) lay sick of the small-pox I
took care that everything around the bed should be
of a red color; which succeeded so completely that<span class='pagenum'><a name="Page_146" id="Page_146">146</a></span>
the Prince was restored to perfect health, without a
vestige of a pustule remaining."</p>

<p>The Emperor Francis I, when infected with smallpox,
was rolled up in a scarlet cloth, by order of his
physicians, as late as 1765; notwithstanding this
treatment he died. Kampfer says that "when any
of the Japanese emperor's children are attacked
with the small-pox, not only the chamber and bed
are covered with red hangings, but all persons who
approach the sick prince must be clad in scarlet
gowns." By a course of reasoning similar to that
used in the treatment of small-pox, it was supposed
that flannel dyed nine times in blue was efficacious
in removing glandular swellings.<a name="FNanchor_81_78" id="FNanchor_81_78"></a><a href="#Footnote_81_78" class="fnanchor">81</a></p>

<p>The astrological factor in talismans was most important
because it was considered that certain stars
and planets in certain relations produced certain
diseases and contagious disorders. Astrologers, for
example, attributed the plague to a conjunction of
Saturn and Jupiter in Sagittarius, on the tenth of
October, or to a conjunction of Saturn and Mars in
the same constellation, on the twelfth of November.
Burton makes the most generous melancholy, as
that of Augustus, to come from the conjunction of
Saturn and Jupiter in Libra; the bad, as that of
<span class='pagenum'><a name="Page_147" id="Page_147">147</a></span>
Catiline, from the meeting of Saturn and the moon
in Scorpio. If these disorders were produced by
planets it was reasonable to suppose that they
could be cured by planets.</p>

<p>The virtue of herbs depended upon the planet
under which they were sown or gathered. For example,
verbena or vervain should be gathered at
the rising of the dog-star, when neither the sun nor
the moon shone, but an expiatory sacrifice of fruit
and honey should previously have been offered to
the earth. If this was carried out it had power to
render the possessor invulnerable, to cure fevers,
to eradicate poison, and to conciliate friendship.
Notice also, that black hellebore, to be effective, was
to be plucked not cut, and this with the right hand,
which was then to be covered with a portion of the
robe and secretly to be conveyed to the left hand.
The person gathering it was to be clad in white, to be
barefooted, and to offer a sacrifice of bread and wine.</p>

<p>Not only the planets and the stars, but the moon
has had a potent influence on medicine. For instance,
mistletoe was to be cut with a golden knife,
and when the moon was only six days old. Brand<a name="FNanchor_82_79" id="FNanchor_82_79"></a><a href="#Footnote_82_79" class="fnanchor">82</a>
quotes from <i>The Husbandman's Practice, or Prognostication
Forever</i>, published in 1664, the following
curious passage, "Good to purge with electuaries,
the moon in Cancer; with pills, the moon in Pisces;
<span class='pagenum'><a name="Page_148" id="Page_148">148</a></span>with potions, the moon in Virgo; good to take
vomits, the moon being in Taurus, Virgo, or the
latter part of Sagittarius; to purge the head by
sneezing, the moon being in Cancer, Leo, or Virgo;
to stop fluxes and rheumes, the moon being in
Taurus, Virgo, or Capricorne; to bathe when the
moon is in Cancer, Libra, Aquarius, or Pisces; to
cut the hair off the head or beard when the moon is
in Libra, Sagittarius, Aquarius, or Pisces."</p>

<p>The Loseley manuscripts provide us with further
examples. "Here begyneth ye waxingge of ye
mone, and declareth in dyvers tymes to let blode,
whiche be gode. In the furste begynynge of the
mone it is profetable to yche man to be letten blode;
ye ix of the mone, neyther be nyght ne by day, it is
not good." They also tell of a physician named
Simon Trippe, who wrote to a patient in excuse for
not visiting him, as follows: "As for my comming
to you upon Wensday next, verely my promise be
past to and old pacient of mine, a very good gentlewoman,
one Mrs. Clerk, wch now lieth in great extremity.
I cannot possibly be with you till Thursday.
On Fryday and Saterday the signe wilbe in
the heart; on Sunday, Monday, and Tuesday, in
the stomake; during wch time it wilbe no good
dealing with your ordinary physicke untill Wensday
come sevenight at the nearest, and from that time
forwards for 15 or 16 days passing good."<a name="FNanchor_83_80" id="FNanchor_83_80"></a><a href="#Footnote_83_80" class="fnanchor">83</a></p>
<p><span class='pagenum'><a name="Page_149" id="Page_149">149</a></span></p>
<p>Not unlike this is an incident of the year 686,
given by Bede, where "a holy Bishop having been
asked to bless a sick maiden, asked 'when she had
been bled?' and being told that it was on the fourth
day of the moon, said: 'You did very indiscreetly
and unskilfully to bleed her on the fourth day of
the moon; for I remember that Archbishop Theodore,
of blessed memory, said that bleeding at that
time was very dangerous, when the light of the
moon and the tide of the ocean is increasing; and
what can I do to the girl if she is like to die?'"<a name="FNanchor_84_81" id="FNanchor_84_81"></a><a href="#Footnote_84_81" class="fnanchor">84</a></p>

<p>"So great, indeed," says Fort, "became the abuse
of medical astrology, whether by the direct juxtaposition
of stellar influence, or through apposite
images, that a celebrated Church Council at Paris
declared that images of metal, wax, or other materials
fabricated under certain constellations or
according to fixed characters&mdash;figures of peculiar
form, either baptized, consecrated, or exorcised, or
rather desecrated by the performance of formal
rites at stated periods which it was asserted, thus
composed, possessed miraculous virtues set forth in
superstitious writings&mdash;were placed under the ban
and interdicted as errors of faith."<a name="FNanchor_85_82" id="FNanchor_85_82"></a><a href="#Footnote_85_82" class="fnanchor">85</a></p>

<p>We shall see that magnetism developed from
astrology, and some other forms of mental healing
<span class='pagenum'><a name="Page_150" id="Page_150">150</a></span>from magnetism. One of these, sympathetic cures,
was talismanic in its character, and therefore I
give a brief account of its method of working, in
this place.</p>

<p>Sympathetic cures probably started with Paracelsus,
although Von Helmont tells us that the
secret was first put forth by Ericcius Wohyus, of
Eburo. As a development from magnetism the
former originated the "weapon salve" which excited
so much attention about the middle of the seventeenth
century. The following was a receipt given
by him for the cure of any wound inflicted by a
sharp weapon, except such as had penetrated the
heart, the brain, or the arteries. "Take the moss
growing on the head of a thief who has been hanged
and left in the air; of real mummy; of human
blood, still warm&mdash;of each, one ounce; of human
suet, two ounces; of linseed oil, turpentine, and
Armenian bole&mdash;of each, two drachms. Mix all
well in a mortar, and keep the salve in an oblong,
narrow urn." With the salve the weapon (not the
wound), after being dipped in blood from the wound,
was to be carefully anointed, and then laid by in
a cool place. In the meantime, the wound was
washed with fair, clean water, covered with a clean
soft linen rag, and opened once a day to cleanse off
purulent matter. A writer in the <i>Foreign Quarterly
Review</i> says there can be no doubt about the success
of the treatment, "for surgeons at this moment
<span class='pagenum'><a name="Page_151" id="Page_151">151</a></span>follow exactly the same method, <i>except</i> anointing
the weapon!"</p>

<div class="figcenter" style="width: 400px;"><a name="illus4" id="illus4"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus4.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus4-tb.jpg"
width="400" height="517" alt="SIR KENELM DIGBY" /></a><br />
<span class="caption">SIR KENELM DIGBY</span></div>

<p>The weapon-salve continued to be much spoken
of on the Continent, and Dr. Fludd, or A Fluctibus,
the Rosicrucian, introduced it into England. He
tried it with great success in several cases, but in
the midst of his success an attack was made upon
him and his favorite remedy, which, however, did
little or nothing to diminish the belief in its efficacy.
One "Parson Foster" wrote a pamphlet entitled
"Hyplocrisma Spongus; or a Spunge to wipe away
the Weapon-salve," in which he declared that it
was as bad as witchcraft to use or recommend such
an unguent; that it was invented by the devil,
who, at the last day, would seize upon every person
who had given it the least encouragement. "In
fact," said Parson Foster, "the Devil himself gave
it to Paracelsus; Paracelsus to the emperor; the
emperor to the courtier; the courtier to Baptista
Porta; and Baptista Porta to Dr. Fludd, a doctor of
physic, yet living and practising in the famous city
of London, who now stands tooth and nail for it."
Dr. Fludd, thus assailed, took up his pen and defended
the unguent in a caustic pamphlet.</p>

<p>The salve changed into a powder in the hands of
Sir Kenelm Digby, the son of Sir Edward Digby
who was executed for his participation in the Gunpowder
Plot. Sir Kenelm was an accomplished
scholar and an able man, but at the same time a<span class='pagenum'><a name="Page_152" id="Page_152">152</a></span>
most extravagant defender of the powder of sympathy
for the healing of wounds. This powder
came into sudden and public notoriety through an
accident to a distinguished person. Mr. James
Howell, the well-known author of the Dendrologia,
in endeavoring to part two friends in a duel, received
a severe cut on the hand. Alarmed by the
accident, one of the combatants bound up the cut
with his garter and conveyed him home. The king
sent his own surgeon to attend Mr. Howell, but in
four or five days the wound was not recovering very
rapidly and he made application to Sir Kenelm.
The latter first inquired whether he possessed anything
that had the blood upon it, upon which Mr.
Howell produced the garter with which his hand
had been bound. A basin of water in which some
powder of vitriol had been dissolved was procured,
and the garter immediately immersed in it, whereupon,
to quote Sir Kenelm, Mr. Howell said, "I
know not what ails me, but I find that I feel no more
pain. Methinks that a pleasing kind of freshness,
as it were a wet cold napkin, did spread over my
hand, which hath taken away the inflammation
that tormented me before." He was then advised
to lay away all plasters and keep the wound clean
and in a moderate temperature.</p>

<p>To prove conclusively the efficacy of the powder
of sympathy, after dinner the garter was taken out
of the basin and placed to dry before the fire. No<span class='pagenum'><a name="Page_153" id="Page_153">153</a></span>
sooner was this done than Mr. Howell's servant
came running to Sir Kenelm saying that his master's
hand was again inflamed, and that it was as bad as
before. The garter was again placed in the liquid
and before the return of the servant all was well and
easy again. In the course of five or six days the
wound was cicatrized and a cure performed.</p>

<p>This case excited considerable attention at court,
and on inquiry Sir Kenelm told the king that he
learned the secret from a much-travelled Carmelite
friar who became possessed of it while journeying
in the East. Sir Kenelm communicated it to Dr.
Mayerne, the king's physician, and from him it was
known to even the country barbers. Even King
James, the Prince of Wales, the Duke of Buckingham,
and many other noble personages believed in
its efficacy.</p>

<p>It would be a waste of time, had we space, to present
fully Sir Kenelm's profound and lengthy explanation
of the cure. He tried to make the cure
more reasonable and acceptable by bringing forth
certain alleged phenomena which he thought proved
sympathy, and were therefore analogous in character.
Surgeon-General Hammond calls attention
to the fact that these inferences were invariably
false. "It is a very curious circumstance," says
he, "that of these, there is not one which is true.
Thus he is wrong when he says that if the hand be
severely burnt, the pain and inflammation are re<span class='pagenum'><a name="Page_154" id="Page_154">154</a></span>lieved
by holding it near a hot fire; that a person
who has a bad breath is cured by putting his head
over a privy and inhaling the air which comes from
it; that those who are bitten by vipers or scorpions
are cured by holding the bruised head of either of
those animals, as the case may be, near the bitten
part; that in times of great contagion, carrying a
toad, or a spider, or arsenic or some other venomous
substance, about the person is a protection; that
hanging a toad about the neck of a horse affected
with farcy dissipates the disease; that water evaporated
in a close room will not be deposited on the
walls, if a vessel of water be placed in the room;
that venison pies smell strongly at those periods in
which the 'beasts which are of the same nature
and kind are in rut'; that wine in the cellar undergoes
a fermentation when the vines in the field are
in flower; that a table-cloth spotted with mulberries
or red wine is more easily whitened at the season in
which the plants are flowering than at any other;
that washing the hands in the rays of moonlight
which fall into a polished silver basin (without
water) is a cure for warts; that a vessel of water put
on the hearth of a smoky chimney is a remedy for
the evil, and so on&mdash;not a single fact in all that he
adduces. Yet these circumstances were regarded
as real, and were spoken of at the times as irrefragable
proofs of the truth of Sir Kenelm's views."<a name="FNanchor_86_83" id="FNanchor_86_83"></a><a href="#Footnote_86_83" class="fnanchor">86</a></p>
<p><span class='pagenum'><a name="Page_155" id="Page_155">155</a></span></p>
<p>We need have no doubt concerning the operation
of sympathetic cures, for Sir Kenelm has told us of
their virtue in his own words.<a name="FNanchor_87_84" id="FNanchor_87_84"></a><a href="#Footnote_87_84" class="fnanchor">87</a> His method was what
was called the cure by the wet way, but the cure
could also be effected in a dry way. Straus, in a
letter to Sir Kenelm, gives an account of a cure
performed by Lord Gilbourne, an English nobleman,
upon a carpenter who had cut himself severely
with his axe. "The axe, bespattered with blood,
was sent for, besmeared with an anointment,
wrapped up warmly, and carefully hung up in a
closet. The carpenter was immediately relieved, and
all went well for some time, when, however, the
wound became exceedingly painful, and, upon resorting
to his lordship it was ascertained that the
axe had fallen from the nail by which it was suspended,
and thereby become uncovered."</p>

<p>Dryden in "The Tempest" (Act V, Sc. I) makes
Ariel say, in reference to the wound received by
Hippolito from Ferdinand:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"He must be dress'd again, as I have done it.</span>
<span class="i05">Anoint the sword which pierced him with this weapon-salve,</span>
<span class="i2">and wrap it close from air, till I have</span>
<span class="i2">time to visit him again."</span>
</div>
</div>

<p>And in the next scene we have the following dialogue
between Hippolito and Miranda:</p>

<p><span class='pagenum'><a name="Page_156" id="Page_156">156</a></span></p>
<div class="blockquot"><p>
"<i>Hip.</i> O my wound pains me.<br />
<br />
<i>Mir.</i> I am come to ease you.<br />
<br />
<span style="margin-left: 8em;">[<i>She unwraps the sword.</i></span><br />
<br />
<i>Hip.</i> Alas! I feel the cold air come to me;<br />
My wound shoots worse than ever.<br />
<br />
<span style="margin-left: 8em;">[<i>She wipes and anoints the sword.</i></span><br />
<br />
<i>Mir.</i> Does it still grieve you?<br />
<br />
<i>Hip.</i> Now methinks, there's something<br />
Laid just upon it.<br />
<br />
<i>Mir.</i> Do you find ease?<br />
<br />
<i>Hip.</i> Yes, yes, upon the sudden, all the pain<br />
Is leaving me. Sweet heaven, how I am eased!"<br />
</p></div>

<p>Werenfels says: "If the superstitious person be
wounded by any chance, he applies the salve, not to
the wound, but, what is more effectual, to the weapon
by which he received it. By a new kind of art, he
will transplant his disease, like a scion, and graft it
into what tree he pleases."</p>

<p>The practice at the time was varied and general.
All sorts of disgusting ingredients were gathered
together to form the salve. Some idea of the condition
of the science of medicine at that time may
be gathered when we remember that a serious discussion
was long maintained between two factions
in the sympathetic school concerning the question
"whether it was necessary that the moss should
grow absolutely in the skull of a thief who had hung
on the gallows, and whether the ointment, while
compounding, was to be stirred with a murderer's
knife."</p>

<p><span class='pagenum'><a name="Page_157" id="Page_157">157</a></span>There is no doubt that the sympathetic cures
were really the most rapid and effective. The modern
surgeon wonders how a wound ever healed prior
to this treatment. There seemed to be little that
could be imagined to prevent a wound from healing
that the pre-sympathetic surgeon did not try. When
the manipulations, doses, and treatments were
transferred from the wound to the weapon, they did
not injure the weapon, and did give the wound a
chance to heal. In fact, leaving out the weapon
part of the treatment, which could have none but a
mental influence, the treatment would be recommended
to-day. The wound was kept clean, the
edges were brought in apposition, temperature was
modified, and rest given. Under these circumstances,
wounds which the surgeon had irritated so
as to take weeks to heal, united in as many days.
Mark this, however: the wounds treated were simple
incisions, the ones which most readily united if
cleansed, brought together, and left alone. Gunshot
and similar wounds were not treated by this
process.<a name="FNanchor_88_85" id="FNanchor_88_85"></a><a href="#Footnote_88_85" class="fnanchor">88</a></p>

<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">76</span></a>T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 63 f.</p></div>

<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">77</span></a><i>Gentleman's Magazine</i>, LVIII, pp. 586 and 695.</p></div>

<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">78</span></a>H. Arnot, <i>History of Edinburgh</i>.</p></div>

<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">79</span></a> <i>Pharmacologia</i>, p. 51.</p></div>

<div class="footnote"><p><a name="Footnote_80_77" id="Footnote_80_77"></a><a href="#FNanchor_80_77"><span class="label">80</span></a> <i>The Doctor</i>, p. 59.</p></div>

<div class="footnote"><p><a name="Footnote_81_78" id="Footnote_81_78"></a><a href="#FNanchor_81_78"><span class="label">81</span></a> For a discussion on the doctrine of signatures see T. J. Pettigrew,
<i>Superstitions</i>, etc., pp. 33 f.; E. Berdoe, <i>Origin and Growth of
the Healing Art</i>, pp. 327 and 416 f.; A. D. White, <i>History of the
Warfare of Science with Theology</i>, II, pp. 38 f.; Eccles, <i>Evolution of
Medical Science</i>, pp. 140 f.</p></div>

<div class="footnote"><p><a name="Footnote_82_79" id="Footnote_82_79"></a><a href="#FNanchor_82_79"><span class="label">82</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 153. In references to this
work, the edition used was that edited by W. Carew Hazlitt.</p></div>

<div class="footnote"><p><a name="Footnote_83_80" id="Footnote_83_80"></a><a href="#FNanchor_83_80"><span class="label">83</span></a> <i>The Loseley Manuscripts</i>, pp. 263 f., quoted by Berdoe.</p></div>

<div class="footnote"><p><a name="Footnote_84_81" id="Footnote_84_81"></a><a href="#FNanchor_84_81"><span class="label">84</span></a> Bede, <i>Ecclesiastical History</i>, bk. V, chap. III.</p></div>

<div class="footnote"><p><a name="Footnote_85_82" id="Footnote_85_82"></a><a href="#FNanchor_85_82"><span class="label">85</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 299</p></div>

<div class="footnote"><p><a name="Footnote_86_83" id="Footnote_86_83"></a><a href="#FNanchor_86_83"><span class="label">86</span></a> W. A. Hammond, <i>Spiritualism and Nervous Derangement</i>, p. 175.</p></div>

<div class="footnote"><p><a name="Footnote_87_84" id="Footnote_87_84"></a><a href="#FNanchor_87_84"><span class="label">87</span></a> Sir Kenelm Digby, <i>A late discovery made in solemne assembly of
nobles and learned men, at Montpellier, in France, touching the cure
of wounds, by the Powder of Sympathy</i>, etc.</p></div>

<div class="footnote"><p><a name="Footnote_88_85" id="Footnote_88_85"></a><a href="#FNanchor_88_85"><span class="label">88</span></a> I am indebted to T. J. Pettigrew, <i>Superstitions Connected with
the History and Practice of Surgery and Medicine</i>, pp. 201-213; C.
Mackay, <i>Extraordinary Popular Delusions</i>, pp. 266-268; W. A.
Hammond, <i>Spiritualism and Nervous Derangement</i>, pp. 170-176; for
the material on the subject of sympathetic cures.</p></div>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_158" id="Page_158">158</a></span></p>
<h3><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII</h3>

<h4>AMULETS</h4>

<div class="blockquot"><p>"He loved and was beloved; what more could he desire as an
amulet against fear?"&mdash;<span class="smcap">Bulwer-Lytton</span>.</p>

<p>"Such medicines are to be exploded that consist of words, characters,
spells, and charms, which can do no good at all, but out of
a strong conceit, as Pomponatius proves; or the Devil's policy,
who is the first founder and teacher of them."&mdash;<span class="smcap">Burton</span>.</p>

<p>"Old wives and starres are his councellors; his nightspell is his
guard, and charms his physician. He wears Paracelsian characters
for the toothache; and a little hallowed wax is his antidote for all
evils."&mdash;<span class="smcap">Bishop Hall</span>.</p>

<p>"Neither doth Fansie only cause, but also as easily cure Diseases;
as I may justly refer all magical and jugling Cures thereunto, performed,
as is thought, by Saints, Images, Relicts, Holy-Waters,
Shrines, Avemarys, Crucifixes, Benedictions, Charms, Characters,
Sigils of the Planets and of Signs, inverted Words, &amp;c., and therefore
all such Cures are rather to be ascribed to the Force of the
Imagination, than any virtue in them, or their Rings, Amulets,
Lamens, &amp;c."&mdash;<span class="smcap">Ramesey</span>.</p></div>

<p>Attention has already been called to the fact
that the characteristic of the amulet is that it must
be worn about the person, while the talisman may
simply be in possession of a person wherever it may
be, or deposited at a certain place by or for the person.
The Arabic equivalent of the word Amulet
means "that which is suspended."</p>

<p>The derivation of the word is uncertain, but there
are at least two Latin antecedents claimed for it.
Some claim that it is derived from the barbarous<span class='pagenum'><a name="Page_159" id="Page_159">159</a></span>
Latin word "amuletum," from amolior, to remove;
others consider that it comes from "amula," the
name of a small vessel with lustral water in it, which
the Romans sometimes carried in their pockets for
purification and expiation. Pliny says that many
of these amul&aelig; were carved out of pieces of amber
and hung about children's necks. Whatever the
derivation of the word, it is doubtless of Eastern
origin.</p>

<p>There is also little doubt concerning the early
belief in the efficacy of an amulet to ward off diseases,
and to protect against supernatural agencies.
So powerful were they supposed to be that an oath
was formerly administered to persons about to fight
a legal duel "that they had ne charme ne herb of
virtue." St. Chrysostom and others of the church
fathers condemned the practice very severely, and
the Council of Laodicea (366) wisely forbade the
priesthood from studying and practising enchantments,
mathematics, astrology, and the binding of
the soul by amulets.<a name="FNanchor_89_86" id="FNanchor_89_86"></a><a href="#Footnote_89_86" class="fnanchor">89</a></p>

<p>Burton has the following passage on the subject:
"Amulets, and Things to be borne about, I find
prescribed, taxed by some, approved by Renodeus,
Platerus, and others; looke for them in Mizaldus,
Porta, Albertus, &amp;c. ... A Ring made of the
Hoofe of an Asse's right fore-foot carried about, &amp;c.</p>
<p><span class='pagenum'><a name="Page_160" id="Page_160">160</a></span></p>
<p>I say with Renodeus they are not altogether to
be rejected. Piony doth help epilepsies. Pretious
Stones, most diseases. A Wolf's dung carried about
helps the Cholick. A spider, an Ague, &amp;c. ...
Some Medicines are to be exploded, that consist of
Words, Characters, Spells, and Charms, which can
do no good at all, but out of a strong conceit, as
Pomponatius proves; or the Devil's policy, who is
the first founder and teacher of them."<a name="FNanchor_90_87" id="FNanchor_90_87"></a><a href="#Footnote_90_87" class="fnanchor">90</a></p>

<p>"To this kind," says Bingham, "belong all Ligatures
and Remedies, which the Schools of Physitians
reject and condemn; whether in Inchantments or
in certain marks, which they call Characters, or in
some other things which are to be hanged and
bound about the Body, and kept in a dancing
posture. Such are Ear-rings hanged upon the tip
of each ear, and Rings made of an Ostriche's bones
for the Finger; or, when you are told, in a fit of
Convulsions or shortness of Breath, to hold your
left Thumb with your right hand."<a name="FNanchor_91_88" id="FNanchor_91_88"></a><a href="#Footnote_91_88" class="fnanchor">91</a></p>

<p>Unfortunately the wearing of amulets did not
stop with the early civilizations or even with the
Middle Ages. People in our own supposedly enlightened
age indulge in them. The negro carries
the hind foot of a rabbit, and the children see great
virtue in a four-leafed clover; men carry luck pennies,
and certain stones are worn in rings and scarf
<span class='pagenum'><a name="Page_161" id="Page_161">161</a></span>pins; camphor is worn about the person to avert
febrile contagion, and anodyne necklaces of "Job's
tears" and other equally harmless and inefficacious
substances are placed on babies to assist them in
teething. The camphor and necklaces are probably
not supposed to be endowed with magical power,
but a mistaken medical virtue is assigned to them.</p>

<p>There was neither rule nor reason for the composition
of most amulets, and one would have to be
well acquainted with the superstitions of the various
ages to account for them. Sometimes the shape,
rather than the material of which they were composed
or the inscription on them, was the efficacious
factor. Perhaps material, shape, and inscription
would be combined in one object; or many objects,
each purporting to contain magical properties,
might be grouped for special efficacy, as when
inscribed pieces of different stones of peculiar shape
were formed into necklaces or bracelets.</p>

<p>Precious stones were often employed as amulets,
and some even ground them up and took them internally
in order to be more sure of their magical
effects. "Butler quotes from Encelius, who says
that the Garnet, if hung about the neck or taken in
drink, much assisteth sorrow and recreates the heart;
and the chrysolite is described as the friend of
wisdom and the enemy of folly. Renodeus admires
precious stones because they adorn king's crowns,
grace the fingers, enrich our household stuff, defend<span class='pagenum'><a name="Page_162" id="Page_162">162</a></span>
us from enchantments, preserve health, cure diseases,
drive away grief, cares, and exhilarate the mind."<a name="FNanchor_92_89" id="FNanchor_92_89"></a><a href="#Footnote_92_89" class="fnanchor">92</a></p>

<p>Some further quotations portray to us the efficacy
of other stones:</p>

<div class="blockquot"><p>"Heliotropius stauncheth blood, driveth away
poisons, preserveth health; yea, and some write
that it provoketh raine, and darkeneth the sunne,
suffering not him that beareth it to be abused."</p>

<p>"A topaze healeth the lunaticke person of his
passion of lunacie."</p>

<p>"Corneolus (cornelian) mitigateth the heate of
the minde, and qualifieth malice, it stancheth
bloodie fluxes."</p>

<p>"A sapphire preserveth the members and maketh
them livelie, and helpeth agues and gowts, and suffereth
not the bearer to be afraid; it hath virtue
against venoms, and staieth bleeding at the nose,
being often put thereto."</p>

<p>Aetius "attributed great obstetrical properties to
the lapis aetites, and gagates stone. The sapphire
when taken as a potion pulverized in milk, cured
internal ulcers and checked excessive perspiration.
The amargdine was highly recommended for strabismus...."</p>

<p>"Jasper, hematite and hieratite stones were
strongly recommended for unusual sanative virtues,
but the sapphire excelled as a remedy for scorpion
bites."</p>

<p>"The Bezoar stone had a great reputation in
melancholic affections. Manardus says it removes
sadness and makes him merry that useth it."</p></div>
<p><span class='pagenum'><a name="Page_163" id="Page_163">163</a></span></p>
<div class="blockquot"><p>"Noblemen wore the smargdum attached to a
chain, in the belief of its potential virtues against
epilepsy. The sard prevented terrible dreams, and
the cornelian worn on the finger or suspended from
the neck pacified anger and provoked contentment.
Onyx superinduced troubled sleep, but fastened to
the throat, stimulated the salivary glands. Saphirs
cured internal ulcers and excessive perspiration,
when taken as a potion dissolved in lacteal fluids."</p>

<p>"Of the stone which hight agate. It is said that
it hath eight virtues. One is when there is thunder,
it doth not scathe the man who hath this stone with
him. Another virtue is, on whatsoever house it is,
therein a fiend may not be. The third virtue is,
that no venom may scathe the man who hath the
stone with him. The fourth virtue is, that the man,
who hath on him secretly the loathly fiend, if he
taketh in liquid any portion of the shavings of the
stone, then soon is exhibited manifestly in him,
that which before lay secretly hid. The fifth virtue
is, he who is afflicted with any disease, if he taketh
the stone in liquid, it is soon well with him. The
sixth virtue is, that sorcery hurteth not the man
who has the stone with him. The seventh virtue
is, that he who taketh the stone in drink, will have
so much the smoother body. The eighth virtue of
the stone is, that no bite of any kind of snake may
scathe him who tasteth the stone in liquid."</p></div>

<p>Even as late as 1624, Sir John Harrington, writing
in his "School of Salerne," says: "Alwaies in your
hands use eyther Corall or yellow Amber, or a chalcedonium,
or a sweet Pommander, or some like
precious stone to be worne in a ring upon the little
finger of the left hand; have in your rings eyther a<span class='pagenum'><a name="Page_164" id="Page_164">164</a></span>
Smaragd, a Saphire, or a Draconites, which you
shall bear for an ornament; for in stones, as also in
hearbes, there is great efficacie and vertue, but they
are not altogether perceived by us; hold sometime
in your mouth eyther a Hyacinth, or a Crystall, or a
Garnat, or pure Gold, or Silver, or else sometimes
pure Sugar-candy. For Aristotle doth affirme, and
so doth Albertus Magnus, that a Smaragd worne
about the necke, is good against the Falling-sickness;
for surely the virtue of an hearbe is great, but
much more the vertue of a precious stone, which is
very likely that they are endued with occult and
hidden vertues."</p>

<p>Precious metals as well as precious stones were
used in the manufacture of amulets. The Scandinavians
carried metal effigies carved out of gold or
silver, or incised upon tiles, perpetually as amulets.
They were safeguards against diseases and physical
infirmities. They were also administered internally
in cases where powerful cures were needed. Chaucer
says:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"For gold in physic is a cordial,</span>
<span class="i05">Therefore he loved gold in special."</span>
</div>
</div>

<p>The Basilideans, and other sects developed from
the Gnostic systems, assigned great power to stone
amulets, and prepared them for their initiates, who
used them for identification and for curative purposes.
They quickly acquired a celebrity undi<span class='pagenum'><a name="Page_165" id="Page_165">165</a></span>minished
for ages, and were known under the general
name of Abraxas. They were composed of various
materials, glass, paste, sometimes metals, but principally
of various kinds of stones. Through the
irresistible might of Abrax, their supreme divinity,
the Basilideans were protected and cured. Clement
of Alexandria strictly interdicted the use of gems
for personal ornamentation, with evident allusion to
the Abraxas stones. These stones had various inscriptions
carved upon them, most of which had
some hidden meaning of great puissance. One of
them, for example, is engraven with Armenian letters,
and contains a standing invocation for fruitful
delivery; in its medicinal property it was evidently
a cure for sterility.<a name="FNanchor_93_90" id="FNanchor_93_90"></a><a href="#Footnote_93_90" class="fnanchor">93</a></p>

<p>From the stone itself the word "Abraxas" came
to be used as an amulet when written on paper.
The numerical equivalent of the Greek letters
when added together thus, A = 1, B = 2, P = 100,
A = 1, &#926; = 60, A = 1, &#931; = 200, is 365. The significance
of this was that the deity was the ruler of 365 heavens,
or of the angels inhabiting these heavens; he
was also ruler over the 365 days of the year. Notwithstanding
the fact that it was referred to by
the Greek fathers, the name was evidently Egyptian
in origin, some of the figures on the stones being
strictly Egyptian.</p>
<p><span class='pagenum'><a name="Page_166" id="Page_166">166</a></span></p>
<p>Amulets in the form of inscriptions were called
"Characts," the word Abraxas being an example.
The very powerful word "Abracadabra" was derived
from Abraxas, and when written in the proper
way and worn about the person was supposed to
have a magical efficacy as an antidote against ague,
fever, flux, and toothache. Serenus Samonicus, a
physician in the reign of Caracalla, recommends it
very highly for ague, instructing how it should be
written, and commanding it to be worn around the
neck. It might be written in either of two ways:
reading down the left side and up the right must
spell the same word as at the top; or, having the
left side always start the same, reading up the right
side should be the same as the top line. Below are
the two forms:</p>

<table width="100%" summary="ABRACADABRA">
<tr>
<td class="abra">ABRACADABRA<br />
BRACADABR<br />
RACADAB<br />
ACADA<br />
CAD<br />
A</td>
<td class="abra">ABRACADABRA<br />
ABRACADABR<br />
ABRACADAB<br />
ABRACADA<br />
ABRACAD<br />
ABRACA<br />
ABRAC<br />
ABRA<br />
ABR<br />
AB<br />
A</td>
</tr>
</table>

<p>Julius Africanus says that pronouncing the word in
the same manner is as efficacious as writing it. The<span class='pagenum'><a name="Page_167" id="Page_167">167</a></span>
Jews attributed an equal virtue to the word "Aracalan"
employed in the same way.<a name="FNanchor_94_91" id="FNanchor_94_91"></a><a href="#Footnote_94_91" class="fnanchor">94</a></p>

<p>Bishop Pilkington, writing in 1561, protests against
a then current practice in this way: "What wicket
blindenes is this than, to thinke that wearing Prayers
written in rolles about with theym, as S. Johns
Gospell, the length of our Lord, the measure of our
Lady, or other like, thei shall die no sodain death,
nor be hanged, or yf he be hanged, he shall not die.
There is so manye suche, though ye laugh, and
beleve it not, and not hard to shewe them with a
wet finger." The same author observes that our
devotion ought to "stande in depe sighes and groninges,
wyth a full consideration of our miserable
state and Goddes majestye, in the heart, and not in
ynke or paper: not in hangyng writtin <span class="smcap">Scrolles</span>
about the Necke, but lamentinge unfeignedlye our
Synnes from the hart."</p>

<p>The following charact was found in a linen purse
belonging to a murderer named Jackson, who died
in Chichester jail in February, 1749. He was
"struck with such horror on being measured for
his chains that he soon after expired."</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Ye three holy Kings,</span>
<span class="i05">Gaspar, Melchior, Balthasar,</span>
<span class="i05">Pray for us now, and in the hour of our death."</span>
</div>
</div>

<p><span class='pagenum'><a name="Page_168" id="Page_168">168</a></span></p>
<div class="blockquot"><p>"These papers have touched the three heads of
the holy Kings at Cologne. They are to preserve
travellers from accidents on the road, headaches,
falling sickness, fevers, witchcraft, all kinds of mischief,
and sudden death."</p></div>

<p>Belgrave prescribes a cure of agues, by a certain
writing which the patient wears, as follows: "When
Jesus went up to the Cross to be crucified, the Jews
asked him, saying Art thou afraid? or hast thou the
ague? Jesus answered and said, I am not afraid,
neither have I the ague. All those which bear the
name of Jesus about them shall not be afraid, nor
yet have the ague. Amen, sweet Jesus, Amen,
sweet Jehovah, Amen." He adds: "I have known
many who have been cured of the ague by this writing
only worn about them; and I had the receipt
from one whose daughter was cured thereby, who
had the ague upon her two years."<a name="FNanchor_95_92" id="FNanchor_95_92"></a><a href="#Footnote_95_92" class="fnanchor">95</a></p>

<p>Among other written amulets, the first Psalm,
when written on doeskin, was supposed to be efficacious
in childbirth. It was necessary, however, for
the writer of such amulets to plunge into a bath as
soon as he had written one line, and after every new
line it was thought necessary that he should repeat
the plunge.</p>

<p>The following process for avoiding inflamed eyes
is taken from Marcellus, 380 A. D.: "Write on a
<span class='pagenum'><a name="Page_169" id="Page_169">169</a></span>clean sheet of paper &#959;&#965;&#946;&#945;&#953;&#954;,
and hang this round
the patient's neck, with a thread from the loom.
In a state of purity and chastity write on a clean
sheet of paper &#966;&#965;&#961;&#966;&#945;&#961;&#945;&#957;
and hang it round the
man's neck; it will stop the approach of inflammation.
The following will stop inflammation coming
on, written on a clean sheet of paper: <i>&#961;&#959;&#965;&#946;&#959;&#962;,
&#961;&#957;&#959;&#957;&#949;&#953;&#945;&#962;
&#961;&#951;&#949;&#955;&#953;&#959;&#962; &#969;&#962;'
&#954;&#945;&#957;&#964;&#949;&#966;&#959;&#961;&#945;
&#954;&#945;&iota; &#960;&#945;&#957;&#964;&#949;&#962;
&#951;&#945;&#954;&#959;&#964;&#949;&#953;</i>;
it must be hung to the neck by a thread; and if
both the patient and operator are in a state of
chastity, it will stop inveterate inflammation.
Again, write on a thin plate of gold with a needle of
copper, <i>&#959;&#961;&#957;&#969; &#959;&#965;&#961;&#969;&#948;&#951;</i>; do this on a Monday; observe
chastity; it will long and much avail."<a name="FNanchor_96_93" id="FNanchor_96_93"></a><a href="#Footnote_96_93" class="fnanchor">96</a></p>

<p>In Africa, prayers taken from the Koran are written
and worn as amulets at the present time.</p>

<p>After the death of the philosopher Pascal some
manuscript was found sewed in his doublet. This
was a "profession of faith" which he always wore
stitched in his clothing as a sort of amulet.</p>

<p>In the East, generally, the amulet consists of certain
names of the Deity, verses of the Koran, or particular
passages compressed into a very small space,
and is to be found concealed in the turban. The
Christians wore amulets with verses selected from
the Old and New Testaments, and particularly from
the Gospel of John. The amulets or charms, called
"grigris" by the African priests, are of similar <span class='pagenum'><a name="Page_170" id="Page_170">170</a></span>description.
These were used for preservatives against
thunderbolts and diseases, to procure many wives
and to give them easy deliveries, to avert shipwreck
or slavery, and to secure victory in battle. One, to
be used for the last purpose, which had belonged to
a king of Brak, in Senegal, was found on his body
after he had the misfortune to be killed in battle
with the amulet upon him. It had the following
sentences from the Koran: "In the name of the
merciful God! Pray to God through our Lord Mohammed.
All that exists is so only by his command.
He gives life, and also calls sinners to an account.
He deprives us of life by the sole power of his name:
these are undeniable truths. He that lives owes
his life to the peculiar clemency of his Lord, who by
his providence takes care of his subsistence. He is
a wise prince or governor."<a name="FNanchor_97_94" id="FNanchor_97_94"></a><a href="#Footnote_97_94" class="fnanchor">97</a></p>

<p>The Jews used as amulets some sacred name, such
as the true pronunciation of the name of Jehovah,
written down. The Mischna permitted the Jews to
wear amulets provided they had been found efficacious
in at least three cases by an approved person.
One of the most famous amulets is that known as
"Solomon's Seal."</p>

<p>Ligatures, similar to the earlier amulets, a heritage
from the northern pagan races, were freely
applied for the prevention and cure of maladies.</p>
<p><span class='pagenum'><a name="Page_171" id="Page_171">171</a></span></p>
<p>After imposing invocations and the addition of
mystical characters, these medical charms were presumed
to be of the greatest efficacy, and ready for
suspension from the neck. Their efficacy was admitted
by Christians, but they were condemned on account
of their pagan and consequently satanic origin.</p>

<p>Alexander of Tralles recommended a number of
amulets, some of which I will mention later, but
admits that he had no faith in them, but merely
ordered them as placebos for rich and fastidious
patients who could not be persuaded to adopt a
more rational treatment. Baas tells us that "A
regular Pagan amulet was found in 1749 on the
breast of the prince bishop Anselm Franz of W&uuml;rzburg,
count of Ingolstadt, after his death."</p>

<p>Amulets were also worn to protect the wearer
from charms exercised by others. The "Leech
Book" gives us one to be worn and another to be
taken internally for this purpose. To be used
"against every evil rune lay, and one full of elvish
tricks, writ for the bewitched man, this writing in
Greek letters: Alfa, Omega, Iesvm, BERONIKH.
Again, another dust and drink against a rune lay;
take a bramble apple, and lupins, and pulegium,
pound them, then sift them, put them in a pouch,
lay them under the altar, sing nine masses over them,
administer this to drink at three hours."</p>

<p>The powers of the mandragora, as an amulet,
place it almost in a class by itself. Fort tells us that<span class='pagenum'><a name="Page_172" id="Page_172">172</a></span>
in addition to its power to protect herds of cattle
and horses, to prevent misfortunes of various kinds,
to preserve the exhilarating wine and beer against
loss of their intoxicating property, to render successful
commercial negotiations, and promote infallibly,
rapid and enormous influence, "other virtues
of a surprising character were awarded the omnipotent
mandragora. It conciliated affection and maintained
friendship, preserved conjugal fealty and
developed benevolence. The immensity of worth
inherent in this mystical medicament, its vital essence,
was by no means confined to sustaining
health and providing certain remedies for infirmities;
its power manipulated tribunals and secured judicial
favor at court; and when this resistless amulet was
held under the arm by a suitor at law, however
unjust his cause, the vegetable Rune controlled the
forum and obtained the verdict."<a name="FNanchor_98_95" id="FNanchor_98_95"></a><a href="#Footnote_98_95" class="fnanchor">98</a></p>

<p>It may be well at this point to enumerate at
least a number of the most noted amulets, according
to the disease for which they were supposed to
be efficacious.</p>

<p><i>Ague.</i>&mdash;On account of the periodic character of
this disease it was considered to be a supernatural
complaint and hence many unnatural cures were
suggested, among which were a number of amulets.
The Abracadabra amulet was supposed to be es<span class='pagenum'><a name="Page_173" id="Page_173">173</a></span>pecially
efficacious in ague. The chips of a gallows
put into a bag and worn around the neck, or next
the skin, have been said to have served as a cure, at
least, so reports Brand.<a name="FNanchor_99_96" id="FNanchor_99_96"></a><a href="#Footnote_99_96" class="fnanchor">99</a> Millefolium or yarrow,
worn in a little bag on the pit of the stomach is
reported to have cured this disease, and Alexander of
Tralles advises, for a quartan ague, that the patient
must carry about some hairs from a goat's chin.<a name="FNanchor_100_97" id="FNanchor_100_97"></a><a href="#Footnote_100_97" class="fnanchor">100</a></p>

<p>Elias Ashmole, in his Diary, April 11, 1681, has
entered the following: "I tooke early in the morning
a good dose of Elixir, and hung three spiders
about my neck, and they drove my Ague away.
Deo Gratias!"<a name="FNanchor_101_98" id="FNanchor_101_98"></a><a href="#Footnote_101_98" class="fnanchor">101</a></p>

<p>Wristbands, called pericarpia, were employed in
the cure. Robert Boyle says he was cured of a
violent quotidian ague, after having in vain resorted
to medical aid, by applying to his wrists "a mixture
of two handfuls of bay salt, the same quantity
of fresh English hops, and a quarter of a pound of
blue currants, very diligently beaten into a brittle
mass, without the addition of anything moist, and
so spread upon linen and applied to his wrists."<a name="FNanchor_102_99" id="FNanchor_102_99"></a><a href="#Footnote_102_99" class="fnanchor">102</a></p>

<p>Burton gives us a leaf from his own experience.<a name="FNanchor_103_100" id="FNanchor_103_100"></a><a href="#Footnote_103_100" class="fnanchor">103</a>
"Being in the country in the vacation time, not
many years since, at Lindly, in Leicestershire, my
<span class='pagenum'><a name="Page_174" id="Page_174">174</a></span>father's house, I first observed this amulet of a
spider in a nut-shell, wrapped in silk, &amp;c., so applyed
for an ague by my mother; whom, although
I knew to have excellent skill in chirurgery, sore
eyes, aches, &amp;c., and such experimental medicines,
as all the country where she dwelt can witness, to
have done many famous and good cures upon divers
poor folks that were otherwise destitute of help,
yet among all other experiments, this methought
was most absurd and ridiculous. I could see no
warrant for it. <i>Quid aranea cum Febre?</i> For what
antipathy? till at length rambling amongst authors
(as I often do), I found this very medicine in Dioscorides,
approved by Matthiolus, repeated by Aldrovandus,
<i>cap. de Aranea, lib. de Insectis</i>, I began
to have a better opinion of it, and to give more
credit to amulets, when I saw it in some parties
answer to experience."</p>

<p>A narrative of not a little interest, concerning Sir
John Holt, Lord Chief Justice of the Court of King's
Bench, 1709, should be given in this connection.
He was extremely wild in his youth, and being once
engaged with some of his rakish friends in a trip
into the country, in which they had spent all their
money, it was agreed they should try their fortune
separately. Holt arrived at an inn at the end of a
straggling village, ordered his horse to be taken care
of, bespoke a supper and a bed. He then strolled
into the kitchen, where he observed a little girl of<span class='pagenum'><a name="Page_175" id="Page_175">175</a></span>
thirteen shaking with ague. Upon making inquiry
respecting her, the landlady told him that she
was her only child, and had been ill nearly a year,
notwithstanding all the assistance she could procure
for her from physic. He gravely shook his
head at the doctors, bade her be under no further
concern, for that her daughter should never have
another fit. He then wrote a few unintelligible
words in a court hand on a scrap of parchment,
which had been the direction fixed to a hamper,
and rolling it up, directed that it should be bound
upon the girl's wrist and there allowed to remain
until she was well. The ague returned no more;
and Holt, having remained in the house a week,
called for his bill. "God bless you, sir," said the
old woman, "you're nothing in my debt, I'm sure.
I wish, on the contrary, that I was able to pay you
for the cure which you have made of my daughter.
Oh! if I had had the happiness to see you ten months
ago, it would have saved me forty pounds." With
pretended reluctance he accepted his accommodation
as a recompense, and rode away. Many years
elapsed, Holt advanced in his profession of the law,
and went a circuit, as one of the judges of the Court
of King's Bench, into the same county, where,
among other criminals brought before him, was an
old woman under a charge of witchcraft. To support
this accusation, several witnesses swore that
the prisoner had a spell with which she could either<span class='pagenum'><a name="Page_176" id="Page_176">176</a></span>
cure such cattle as were sick or destroy those that
were well, and that in the use of this spell she had
been lately detected, and that it was now ready to
be produced in court. Upon this statement the
judge desired that it might be handed up to him.
It was a dirty ball, wrapped round with several
rags, and bound with packthread. These coverings
he carefully removed, and beneath them found a
piece of parchment which he immediately recognized
as his own youthful fabrication. For a few
moments he remained silent. At length, recollecting
himself, he addressed the jury to the following
effect: "Gentlemen, I must now relate a particular
of my life, which very ill suits my present character
and the station in which I sit; but to conceal it
would be to aggravate the folly for which I ought
to atone, to endanger innocence, and to countenance
superstition. This bauble, which you suppose to
have the power of life and death, is a senseless scroll
which I wrote with my own hand and gave to this
woman, whom for no other reason you accuse as a
witch." He then related the particulars of the
transaction, with such an effect upon the minds of
the people that his old landlady was the last person
tried for witchcraft in that county.<a name="FNanchor_104_101" id="FNanchor_104_101"></a><a href="#Footnote_104_101" class="fnanchor">104</a></p>

<p><i>Calculus.</i>&mdash;Boyle tells us<a name="FNanchor_105_102" id="FNanchor_105_102"></a><a href="#Footnote_105_102" class="fnanchor">105</a> that the <i>Lapis Nephriticus</i>,
a species of jasper, when bound to the left
<span class='pagenum'><a name="Page_177" id="Page_177">177</a></span>wrist, was a cure for this trouble. Others have borne
evidence to its efficacy.</p>

<p><i>Childbirth.</i>&mdash;Among the ancient Britons, when
a birth was difficult or dangerous, a girdle, made
for this purpose, was put around the woman and
afforded immediate relief. Until quite recently they
were kept by many families in the Highlands of
Scotland. They were marked with certain figures
and were applied with certain ceremonies derived
from the Druids. Women in labor were also
supposed to be quickly delivered if they were girded
with the skin which a snake has sloughed off.<a name="FNanchor_106_103" id="FNanchor_106_103"></a><a href="#Footnote_106_103" class="fnanchor">106</a></p>

<p><i>Cholera.</i>&mdash;Bontius declared the <i>Lapis Porcinus</i> to
be good for cholera, but dangerous to pregnant
women. If the females of Malaica held the stone
in their hands an abortion was produced. When
cholera was prevalent during the early part of the
last century, it was common in many parts of Austria,
Germany, and Italy to wear an amulet at the
pit of the stomach, in contact with the skin. Pettigrew
describes one of these which was sent to him
from Hungary. "It consists merely of a circular
piece of copper two inches and a half in diameter,
and is without characters."</p>

<p><i>Colic.</i>&mdash;Says Pliny, the extremity of the intestine
of the ossifrage, if worn as an amulet, is well known
to be an excellent remedy for colic. A tick from
<span class='pagenum'><a name="Page_178" id="Page_178">178</a></span>a dog's left ear, worn as an amulet, was recommended
to allay this and all other kinds of pain,
but one must be careful to take it from a dog that
is black. Alexander of Tralles recommended the
heart of a lark to be fastened to the left thigh as a
remedy for colic. Mr. Cockayne, the editor of
<i>Saxon Leechdoms</i>, gives us further remedies for colic
which Alexander prescribed. "Thus for colic, he
guarantees by his own experience, and the approval
of almost all the best doctors, dung of a wolf, with
bits of bone in it if possible, shut up in a pipe, and
worn during the paroxysm, on the right arm, or
thigh, or hip, taking care it touches neither the earth
or a bath."<a name="FNanchor_107_104" id="FNanchor_107_104"></a><a href="#Footnote_107_104" class="fnanchor">107</a></p>

<p><i>Cramp.</i>&mdash;The following amulets are mentioned
as specifics against cramp:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"&mdash;Wear bone Ring on thumb, or tye</span>
<span class="i05">Strong Pack-thread below your thigh."</span>
</div>
</div>

<p>The subject of cramp rings will be considered in
another connection.</p>

<p><i>Demoniacal Possession.</i>&mdash;In the sixth century exorcists
frequently wrote the formula on parchment
and suspended it from the neck of the patient. This
was as efficacious as the uttered words.</p>

<p><i>Epilepsy.</i>&mdash;The elder tree has been the foundation
of many superstitions, chief among which have
been some connected with epilepsy. Blochwick<a name="FNanchor_108_105" id="FNanchor_108_105"></a><a href="#Footnote_108_105" class="fnanchor">108</a>
<span class='pagenum'><a name="Page_179" id="Page_179">179</a></span>
tells us how to prepare an amulet from an elder
growing on a sallow. "In the month of October,
a little before the full moon, you pluck a twig of the
elder, and cut the cane that is betwixt two of its
knees, or knots, in nine pieces, and these pieces being
bound in a piece of linen, be in a thread, so
hung about the neck, that they touch the spoon of
the heart, or the sword-formed cartilage; and that
they may stay more firmly in that place, they are
to be bound thereon with a linen or silken roller
wrapt about the body, till the thread break of itself.
The thread being broken and the roller removed,
the amulet is not at all to be touched with bare
hands, but it ought to be taken hold on by some
instrument and buried in a place that nobody may
touch it." Some hung a cross, made of the elder
and the sallow entwined, about the children's neck.</p>

<p>Rings of various kinds have always been supposed
to have some superstitious power. Brand<a name="FNanchor_109_106" id="FNanchor_109_106"></a><a href="#Footnote_109_106" class="fnanchor">109</a>
tells us of some of their uses. A ring made from a
piece of silver collected at the communion is a cure
for convulsions and fits of every kind. If the silver
is collected on Easter Sunday its efficacy is greatly
increased. This was the receipt in Berkshire, but
in Devonshire silver was not necessary. Here they
prefer a ring made from three nails or screws dug
out of a church-yard, which had been used to fasten
a coffin. We are also informed that another kind
<span class='pagenum'><a name="Page_180" id="Page_180">180</a></span>of ring will cure fits. It must be made from five
sixpences collected from five different bachelors,
conveyed by the hand of a bachelor to a silversmith
who is a bachelor. None of the persons who
gave the sixpences, however, are to know for what
purpose, or to whom, they gave them.<a name="FNanchor_110_107" id="FNanchor_110_107"></a><a href="#Footnote_110_107" class="fnanchor">110</a></p>

<p>A silver ring contributed by twelve young women,
and constantly worn on one of the pattens fingers,
has been successfully employed in the cure of epilepsy
after various medical means failed.<a name="FNanchor_111_108" id="FNanchor_111_108"></a><a href="#Footnote_111_108" class="fnanchor">111</a> Lupton
says: "A piece of a child's navel-string borne in a
ring is good against the falling-sickness, the pains
of the head, and the collick."<a name="FNanchor_112_109" id="FNanchor_112_109"></a><a href="#Footnote_112_109" class="fnanchor">112</a></p>

<p>Alexander of Tralles recommended for epilepsy a
metal cross tied to the arm, or, in lieu of that, bits
of sail-cloth from a shipwrecked vessel might be
tied to the right arm and worn for seven weeks;
the latter was a preventive as well as a cure. Among
the ancients, Serapion prescribed crocodile's dung
and turtle's blood as a cure for this disease.<a name="FNanchor_113_110" id="FNanchor_113_110"></a><a href="#Footnote_113_110" class="fnanchor">113</a> Lemius
remarks that "Coral, Piony, Misseltoe, drive away
the falling Sicknesse, either hung about the neck
or drunk with wine."</p>

<p><i>Erysipelas.</i>&mdash;The elder seems to have been efficacious
in erysipelas as well as in epilepsy, at least so
<span class='pagenum'><a name="Page_181" id="Page_181">181</a></span>
we are told in the "Anatomie of the Elder." The
following is the method of preparing the amulet.
It is to be made of "Elder on which the sun never
shined. If the piece betwixt the two knots be hung
about the patient's neck, it is much commended.
Some cut it in little pieces, and sew it in a knot in a
piece of a man's shirt, which seems superstitious."</p>

<p><i>Evil-eye.</i>&mdash;Coral was supposed to avert the baneful
consequences of the evil-eye, and Paracelsus
recommends it to be worn about the necks of children.
Douce has given engravings of several Roman
amulets which were intended to be used against
fascinations in general, but more particularly against
that of the evil-eye.<a name="FNanchor_114_111" id="FNanchor_114_111"></a><a href="#Footnote_114_111" class="fnanchor">114</a></p>

<p><i>Eye Diseases.</i>&mdash;Cotta relates, so says Pettigrew,
"a merrie historie of an approved famous spell for
sore eyes. By many honest testimonies it was a
long time worne as a Jewell about many necks,
written in paper and enclosed in silke, never failing
to do sovereigne good when all other helpes were
helplesse. No sight might dare to reade or open.
At length a curious mind, while the patient slept,
by stealth ripped open the mystical cover, and
found the powerful characters Latin: 'Diabolus
effodiat tibi oculos impleat foramina stercoribus.'"</p>

<p>Vivisection was practised to procure an amulet
for sore eyes, according to the following prescription:
"If a man have a white spot, as cataract, in
<span class='pagenum'><a name="Page_182" id="Page_182">182</a></span>his eye, catch a fox alive, cut his tongue out, let him
go, dry his tongue and tie it up in a red rag and
hang it round the man's neck." Pliny's way was to
"take the tongue of a foxe, and hange the same
about his necke, so long it hangeth there his sight
shall not wax feeble."</p>

<p>Like was also used to cure like, at least in the following
directions: "Take the right eye of a Frogg,
lap it in a piece of russet cloth and hang it about
the neck; it cureth the right eye if it bee enflamed
or bleared. And if the left eye be greved, do the
like by the left eye of the said Frogg."<a name="FNanchor_115_112" id="FNanchor_115_112"></a><a href="#Footnote_115_112" class="fnanchor">115</a></p>

<p><i>Fevers.</i>&mdash;Charms rather than amulets were employed
in fevers, yet we find that among the ancients
Chrysippus believed in amulets for quartan
fevers and Pliny taught that the longest tooth of
a black dog cured quartan fevers.</p>

<p><i>Gout.</i>&mdash;Alexander of Tralles has preserved for us
a remedy for gout as follows: "A remedy for the
gout. Write, on a golden plate at the wane of the
moon, what follows, rolling round it the sinews of
a crane. Put it in a little bag, and wear it near
the ankles. The words are meu, treu, mor, phor,
teux, za, zor, phe, lou, chri, ge, ze, ou, as the sun is
consolidated in these names, and is renewed every
day; so consolidate this plaster as it was before,
now, now, quick, quick, for, behold, I pronounce
<span class='pagenum'><a name="Page_183" id="Page_183">183</a></span>the great name, in which are consolidated things in
repose, iaz, azuf, zuon, threux, bain, choog; consolidate
this plaster as it was at first, now, now,
quick, quick."</p>

<p><i>Headache.</i>&mdash;Pliny's amulet for this disease was an
herb picked from the head of a statue, tied with a
red thread, and worn upon the body.</p>

<p><i>Hysteria.</i>&mdash;Monardes is quoted as saying: "When
hysterical persons feel an attack coming on, they
may be relieved by a stone, which will prevent, if
constantly worn about the person, any subsequent
attack. From my knowledge of cases of this kind,
I attach credit to this amulet."</p>

<p><i>Melancholy.</i>&mdash;Burton has treated much under the
name of melancholy, and in respect of cure mentions
several "amulets and things to be borne about."
He recommends for head melancholy such things
as hypericon, or St. John's-wort, gathered on a
Friday in the hour of Jupiter, "... borne or hung
about the neck, it mightily helps this affection, and
drives away all fantastical spirits."<a name="FNanchor_116_113" id="FNanchor_116_113"></a><a href="#Footnote_116_113" class="fnanchor">116</a></p>

<p><i>Plague.</i>&mdash;During the visitations of the plague, the
inhabitants of London wore, in the region of the
heart, amulets composed of arsenic, probably on
account of the theory that one poison would neutralize
the power of the other. Concerning this,
however, Herring, in writing concerning preservatives
against the pestilence, says: "Perceiving many
<span class='pagenum'><a name="Page_184" id="Page_184">184</a></span>
in this Citie to weare about their Necks, upon the
region of the Heart, certaine Placents or Amulets,
(as preservatives against the pestilence,) confected
of Arsenicke, my opinion is that they are so farre
from effecting any good in that kinde, as a preservative,
that they are very dangerous and hurtfull, if
not pernitious, to those that weare them." Quills
of quicksilver were commonly worn about the neck
for the same purpose, and the powder of toad was
employed in a similar way.</p>

<p>Pope Adrian is reported to have continually carried
an amulet composed of dried toad, arsenic, tormental,
pearl, coral, hyacinth, smarag, and tragacanth.
Among the Harleian Manuscripts is a letter
from Lord Chancellor Hatton to Sir Thomas Smith
written at a time of an alarming epidemic. Among
other things he writes: "I am likewise bold to
recommend my most humble duty to our dear mistress
(Queen Elizabeth) by this LETTER AND
RING, which hath the virtue to expell infectious
airs, and is <i>to be worn betwixt the sweet duggs</i>, the
chaste nest of pure constancy. I trust, sir, when
the virtue is known, it shall not be refused for the
value."<a name="FNanchor_117_114" id="FNanchor_117_114"></a><a href="#Footnote_117_114" class="fnanchor">117</a></p>

<p><i>Safety from Wounds.</i>&mdash;Pettigrew gives us the two
following examples: "De Barros, the historian, says
that the Portuguese in vain attempted to destroy
<span class='pagenum'><a name="Page_185" id="Page_185">185</a></span>a Malay so long as he wore a bracelet containing a
bone set in gold, which rendered him proof against
their swords. This amulet was afterward transmitted
to the Viceroy Alfonso d'Alboquerque, as a
valuable present.</p>

<p>"In the travels of Marco Polo, we read that in an
attempt by Kublai Khan to make a conquest of the
island of Zipangu, a jealousy arose between the
two commanders of the expedition, which led to an
order for putting the whole of the inhabitants of
the garrison to the sword; and that in obedience
thereto, the heads of all were cut off, excepting of
eight persons, who, by the efficacy of a diabolical
charm, consisting of a jewel or amulet introduced
into the right arm, between the skin and the flesh,
were rendered secure from the effects of iron, either
to kill or wound. Upon this discovery being made,
they were beaten with a heavy wooden club, and
presently died."<a name="FNanchor_118_115" id="FNanchor_118_115"></a><a href="#Footnote_118_115" class="fnanchor">118</a></p>

<p><i>Scrofula.</i>&mdash;Lupton says: "The Root of Vervin
hanged at the neck of such as have the King's Evil,
it brings a marvellous and unhoped help." To this
Brand adds: "Squire Morley of Essex used to say
a Prayer which he hoped would do no harm when
he hung a bit of vervain root from a scrophulous
person's neck. My aunt Freeman had a very high
opinion of a baked Toad in a silk Bag, hung round
the neck."<a name="FNanchor_119_116" id="FNanchor_119_116"></a><a href="#Footnote_119_116" class="fnanchor">119</a></p>
<p><span class='pagenum'><a name="Page_186" id="Page_186">186</a></span></p>
<p><i>Toothache.</i>&mdash;People in North Hampshire, England,
sometimes wore a tooth taken from a corpse, kept
in a bag and hung around the neck, as a remedy
for toothache.</p>

<p><i>Whooping-Cough.</i>&mdash;About the middle of the last
century there appeared the following in the <i>London
Athen&aelig;um</i>: "The popular belief as to the origin of
the mark across the back of the ass is mentioned
by Sir Thomas Browne, in his 'Vulgar Errors,' and
from whatever cause it may have arisen it is certain
that the hairs taken from the part of the animal
so marked are held in high estimation as a cure for
the hooping-cough. In this metropolis, at least so
lately as 1842, an elderly lady advised a friend who
had a child dangerously ill with that complaint, to
procure three such hairs, and hang them round the
neck of the sufferer in a muslin bag. It was added
that the animal from whom the hairs are taken for
this purpose is never worth anything afterwards,
and, consequently, great difficulty would be experienced
in procuring them; and further, that it was
essential to the success of the charm that the sex of
the animal, from whom the hairs were to be procured,
should be the contrary to that of the party
to be cured by them."</p>

<p>The <i>Worcester Journal</i> (England), in one of its
issues for 1845, had this astounding item: "A party
from the city, being on a visit to a friend who lived
at a village about four miles distant, had occasion to<span class='pagenum'><a name="Page_187" id="Page_187">187</a></span>
go into the cottage of a poor woman, who had a child
afflicted with the hooping-cough. In reply to some
inquiries as to her treatment of the child, the mother
pointed to its neck, on which was a string fastened,
having nine knots tied in it. The poor woman
stated that it was the stay-lace of the child's godmother
which, if applied exactly in that manner
about the neck, would be sure to charm away the
most troublesome cough! Thus it may be seen that,
with all the educational efforts of the present day,
the monster Superstition still lurks here and there
in his caves and secret places."<a name="FNanchor_120_117" id="FNanchor_120_117"></a><a href="#Footnote_120_117" class="fnanchor">120</a></p>

<p>We find that not only human beings but animals
profited by amulets. An amulet is used in the cure
of a blind horse which could hardly have helped on
the cure by his faith in it. "The root of cut Malowe
hanged about the neck driveth away blemishes of
the eyen, whether it be in a man or a horse, as I,
Jerome of Brunsweig, have seene myselfe. I have
myselfe done it to a blind horse that I bought for
X crounes, and was sold agayn for XL crounes."<a name="FNanchor_121_118" id="FNanchor_121_118"></a><a href="#Footnote_121_118" class="fnanchor">121</a>
That was a trick worth knowing.</p>

<p>Brockett tells us that "Holy-stones, or <i>holed-stones</i>,
are hung on the heads of horses as a charm
against Diseases&mdash;such as sweat in their stalls are
supposed to be cured by this application." The
<span class='pagenum'><a name="Page_188" id="Page_188">188</a></span>
efficacy of the elder also extended to animals, for
a lame pig was formerly cured by boring a hole in
his ear and putting a small peg into it. We are
also told that "wood night-shade, or bitter-sweet,
being hung about the neck of Cattell that have the
Staggers, helpeth them."</p>

<div class="footnote"><p><a name="Footnote_89_86" id="Footnote_89_86"></a><a href="#FNanchor_89_86"><span class="label">89</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 51 and 66 f.</p></div>

<div class="footnote"><p><a name="Footnote_90_87" id="Footnote_90_87"></a><a href="#FNanchor_90_87"><span class="label">90</span></a> R. Burton, <i>Anatomy of Melancholy</i>, pt. II, sec. V.</p></div>

<div class="footnote"><p><a name="Footnote_91_88" id="Footnote_91_88"></a><a href="#FNanchor_91_88"><span class="label">91</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 281 f.</p></div>

<div class="footnote"><p><a name="Footnote_92_89" id="Footnote_92_89"></a><a href="#FNanchor_92_89"><span class="label">92</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 70.</p></div>

<div class="footnote"><p><a name="Footnote_93_90" id="Footnote_93_90"></a><a href="#FNanchor_93_90"><span class="label">93</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
pp. 94-100.</p></div>

<div class="footnote"><p><a name="Footnote_94_91" id="Footnote_94_91"></a><a href="#FNanchor_94_91"><span class="label">94</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 74 f.</p></div>

<div class="footnote"><p><a name="Footnote_95_92" id="Footnote_95_92"></a><a href="#FNanchor_95_92"><span class="label">95</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 278 f.</p></div>

<div class="footnote"><p><a name="Footnote_96_93" id="Footnote_96_93"></a><a href="#FNanchor_96_93"><span class="label">96</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, pp. 262 f.</p></div>

<div class="footnote"><p><a name="Footnote_97_94" id="Footnote_97_94"></a><a href="#FNanchor_97_94"><span class="label">97</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 68 f.</p></div>

<div class="footnote"><p><a name="Footnote_98_95" id="Footnote_98_95"></a><a href="#FNanchor_98_95"><span class="label">98</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 182.</p></div>
<div class="footnote"><p><a name="Footnote_99_96" id="Footnote_99_96"></a><a href="#FNanchor_99_96"><span class="label">99</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 242.</p></div>

<div class="footnote"><p><a name="Footnote_100_97" id="Footnote_100_97"></a><a href="#FNanchor_100_97"><span class="label">100</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, p. 252.</p></div>

<div class="footnote"><p><a name="Footnote_101_98" id="Footnote_101_98"></a><a href="#FNanchor_101_98"><span class="label">101</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 147.</p></div>

<div class="footnote"><p><a name="Footnote_102_99" id="Footnote_102_99"></a><a href="#FNanchor_102_99"><span class="label">102</span></a> R. Boyle, <i>Usefulness of Natural Philosophy</i>, II, p. 157.</p></div>

<div class="footnote"><p><a name="Footnote_103_100" id="Footnote_103_100"></a><a href="#FNanchor_103_100"><span class="label">103</span></a> R. Burton, <i>Anatomy of Melancholy</i>, pt. II, sec. V.</p></div>

<div class="footnote"><p><a name="Footnote_104_101" id="Footnote_104_101"></a><a href="#FNanchor_104_101"><span class="label">104</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 96-98.</p></div>

<div class="footnote"><p><a name="Footnote_105_102" id="Footnote_105_102"></a><a href="#FNanchor_105_102"><span class="label">105</span></a> R. Boyle, <i>Usefulness of Natural Philosophy</i>, Works II, p. 156.</p></div>

<div class="footnote"><p><a name="Footnote_106_103" id="Footnote_106_103"></a><a href="#FNanchor_106_103"><span class="label">106</span></a> E. Berdoe, <i>The Origin and Growth of the Healing Art</i>, pp. 257
and 259.</p></div>

<div class="footnote"><p><a name="Footnote_107_104" id="Footnote_107_104"></a><a href="#FNanchor_107_104"><span class="label">107</span></a> <i>Ibid.</i>, pp. 251 f and 254.</p></div>

<div class="footnote"><p><a name="Footnote_108_105" id="Footnote_108_105"></a><a href="#FNanchor_108_105"><span class="label">108</span></a> <i>Anatomie of the Elder</i>, p. 52.</p></div>

<div class="footnote"><p><a name="Footnote_109_106" id="Footnote_109_106"></a><a href="#FNanchor_109_106"><span class="label">109</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 231.</p></div>

<div class="footnote"><p><a name="Footnote_110_107" id="Footnote_110_107"></a><a href="#FNanchor_110_107"><span class="label">110</span></a> <i>Gentleman's Magazine</i>, 1794, p. 889.</p></div>

<div class="footnote"><p><a name="Footnote_111_108" id="Footnote_111_108"></a><a href="#FNanchor_111_108"><span class="label">111</span></a> <i>London Medical and Physical Journal</i>, 1815.</p></div>

<div class="footnote"><p><a name="Footnote_112_109" id="Footnote_112_109"></a><a href="#FNanchor_112_109"><span class="label">112</span></a> <i>Book of Notable Things</i>, p. 92.</p></div>

<div class="footnote"><p><a name="Footnote_113_110" id="Footnote_113_110"></a><a href="#FNanchor_113_110"><span class="label">113</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, pp. 253 f and
256.</p></div>

<div class="footnote"><p><a name="Footnote_114_111" id="Footnote_114_111"></a><a href="#FNanchor_114_111"><span class="label">114</span></a> <i>Illustrations of Shakespeare</i>, I, p. 493.</p></div>

<div class="footnote"><p><a name="Footnote_115_112" id="Footnote_115_112"></a><a href="#FNanchor_115_112"><span class="label">115</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 147.</p></div>

<div class="footnote"><p><a name="Footnote_116_113" id="Footnote_116_113"></a><a href="#FNanchor_116_113"><span class="label">116</span></a> R. Burton, <i>Anatomy of Melancholy</i>, pt. II, sec. V.</p></div>

<div class="footnote"><p><a name="Footnote_117_114" id="Footnote_117_114"></a><a href="#FNanchor_117_114"><span class="label">117</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Surgery and
Medicine</i>, p. 91.</p></div>

<div class="footnote"><p><a name="Footnote_118_115" id="Footnote_118_115"></a><a href="#FNanchor_118_115"><span class="label">118</span></a> <i>Ibid.</i>, p. 79.</p></div>

<div class="footnote"><p><a name="Footnote_119_116" id="Footnote_119_116"></a><a href="#FNanchor_119_116"><span class="label">119</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 256.</p></div>

<div class="footnote"><p><a name="Footnote_120_117" id="Footnote_120_117"></a><a href="#FNanchor_120_117"><span class="label">120</span></a> <i>Ibid.</i>, III, p. 238.</p></div>

<div class="footnote"><p><a name="Footnote_121_118" id="Footnote_121_118"></a><a href="#FNanchor_121_118"><span class="label">121</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 148.</p></div>



<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_189" id="Page_189">189</a></span></p>

<h3><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII</h3>

<h4>CHARMS</h4>

<div class="poem">
<div class="stanza">
<span class="i0">"With the charmes that she saide,</span>
<span class="i05">A fire down fro' the sky alight."&mdash;<span class="smcap">Gower</span>.</span>
</div><div class="stanza">
<span class="i0">"She drew a splinter from the wound,</span>
<span class="i05">And with a charm she staunch'd the blood."&mdash;<span class="smcap">Scott</span>.</span>
</div><div class="stanza">
<span class="i0">"Thrice on my breast I spit to guard me safe</span>
<span class="i05">From fascinating Charms."&mdash;<span class="smcap">Theocritus</span>.</span>
</div><div class="stanza">
<span class="i0">"Mennes fortunes she can tell;</span>
<span class="i05">She can by sayenge her Ave Marye,</span>
<span class="i05">And by other Charmes of Sorcerye,</span>
<span class="i05">Ease men of the Toth ake by and bye</span>
<span class="i05">Yea, and fatche the Devyll from Hell."&mdash;<span class="smcap">Bale</span>.</span>
</div>
</div>

<div class="blockquot"><p>"I clawed her by the backe in way of a charme,<br />
To do me not the more good, but the less harme."&mdash;<span class="smcap">Heywood</span>
</p></div>


<p>Charms, as already noticed, are not unlike amulets
in significance and similarity of power. The
amulet must consist of some material substance so
as to be suspended when employed, but the charm
may be a word, gesture, look, or condition, as well
as a material substance, and does not need to be
attached to the body. The word "charm" is derived
from the Latin word "carmen," signifying a verse
in which the charms were sometimes written, examples
of which will be given later. The medical
term "carminative," a comforting medicine, really
means a charm medicine, and has the same derivation.</p>

<p><span class='pagenum'><a name="Page_190" id="Page_190">190</a></span>A charm has been defined as "a form of words or
letters, repeated or written, whereby strange things
are pretended to be done, beyond the ordinary
power of nature." It can be seen, though, that
this definition is not sufficiently comprehensive.</p>

<p>For ages, people have had great faith in odd numbers.
They have often been used as charms and
for medicine. Some one says: "Some philosophers
are of opinion that all things are composed of number,
prefer the odd before the other, and attribute
to it a great efficacy and perfection, especially in
matters of physic: wherefore it is that many doctors
prescribed always an odd pill, an odd draught,
or drop to be taken by their patients. For the perfection
thereof they allege these following numbers:
as 7 Planets, 7 wonders of the World, 9 Muses, 3
Graces, God is 3 in 1, &amp;c." Ravenscroft, in his
comedy of "Mammamouchi or the Citizen Turned
Gentleman," makes Trickmore as a physician say:
"Let the number of his bleedings and purgations be
odd, <i>numero Deus impare gaudet</i>" [God delights in
an odd number].</p>

<p>Nine is the number consecrated by Buddhism;
three is sacred among Brahminical and Christian
people. Pythagoras held that the unit or monad is
the principle and end of all. One is a good principle.
Two, or the dyad, is the origin of contrasts
and separation, and is an evil principle. Three, or
the triad, is the image of the attributes of God.<span class='pagenum'><a name="Page_191" id="Page_191">191</a></span>
Four, or the tetrad, is the most perfect of numbers
and the root of all things. It is holy by nature.
Five, or the pentad, is everything; it stops the
power of poisons, and is dreaded by evil spirits.
Six is a fortunate number. Seven is powerful for
good or evil, and is a sacred number. Eight is the
first cube, so is man four-square or perfect. Nine,
as the multiple of three, is sacred. Ten, or the decade,
is the measure of all it contains, all the numerical
relations and harmonies.<a name="FNanchor_122_119" id="FNanchor_122_119"></a><a href="#Footnote_122_119" class="fnanchor">122</a></p>

<p>Cornelius Agrippa wrote on the power of numbers,
which he declares is asserted by nature herself;
thus the herb called cinquefoil, or five-leafed
grass, resists poison, and bans devils by virtue of
the number five; one leaf of it taken in wine twice
a day cures the quotidian, three the tertian, four
the quartan fever.<a name="FNanchor_123_120" id="FNanchor_123_120"></a><a href="#Footnote_123_120" class="fnanchor">123</a></p>

<p>The seventh son of a seventh son was supposed to
be an infallible physician as the following quotations
would indicate: "The seventh son of a seventh
son is born a physician; having an intuitive knowledge
of the art of curing all disorders, and sometimes
the faculty of performing wonderful cures by touching
only." "Plusieurs croyent qu'en France, les
septi&egrave;mes gar&ccedil;ons, nez de l&eacute;gitimes mariages, sans
que la suitte des sept ait est&eacute; interrompue par la
naissance d'aucune fille, peuvent aussi gu&eacute;rir des
<span class='pagenum'><a name="Page_192" id="Page_192">192</a></span>fi&egrave;vres tierces, des fi&egrave;vres quartes, at mesme des
&eacute;crouelles, apr&egrave;s avoir je&ucirc;n&eacute; trois ou neuf jours
avant que de toucher les malades. Mais ils font
trop de fond sur le nombre septenaire, en attribuant
au septi&egrave;me gar&ccedil;on, pr&eacute;f&eacute;rablement &agrave; tous autres,
une puissance qu'il y a autant de raison d'attribuer
au sixi&egrave;me ou au huiti&egrave;me, sur le nombre
de trois, et sur celuy de neuf, pour ne pas s'engager
dans la superstition. Joint que de trois que je connois
de ces septi&egrave;me gar&ccedil;ons il y en a deux qui ne
gu&eacute;rissent de rien, et que le troisieme m'a avou&eacute;
de bonne foy, qu'il avoit eu autrefois la reputation
de gu&eacute;rir de quantit&eacute; des maux, quoique en effet
il n'ait jamais guery d'aucun. C'est pourquoy
Monsieur du Laurent a grande raison de rejetter ce
pr&eacute;tendu pouvoir, et de la mettre au rang des
fables, en ce qui concerne la gu&eacute;rison des &eacute;crouelles."<a name="FNanchor_124_121" id="FNanchor_124_121"></a><a href="#Footnote_124_121" class="fnanchor">124</a></p>

<p>Charms were used to avert evil and counteract
supposed malignant influences of all kinds, but it is
in their connection with diseases of the body that
we are chiefly interested. There is scarcely a disease
for which a charm has not been given, but it
will be seen that those which are most affected by
charms are principally derangements of the nervous
system, or those periodical in character&mdash;diseases,
in fact, which have proved to be most easily influenced
by suggestion.</p>
<p><span class='pagenum'><a name="Page_193" id="Page_193">193</a></span></p>
<p>Charms might be of the most varied composition.
The material was selected from the animal, vegetable,
or mineral kingdom, and might consist of
anything to which any magical property was considered
to belong. Rags, old clothes, pins, and
needles were frequently employed in this way. Sir
Walter Scott had in his possession a pretended
charm taken from an old woman who was said to
charm and injure her neighbor's cattle. It consisted
of feathers, parings of nails, hair, and similar
material, wrapped in a lump of clay.</p>

<p>The theory of <i>similia similibus curantur</i> seems
to have entered into medi&aelig;val medicine, and especially
into the manufacture of charms. The following
prescriptions are examples: "The skin of a
Raven's heel is good against gout, but the right
heel skin must be laid upon the right foot if that be
gouty, and the left upon the left.... If you would
have man become bold or impudent let him carry
about with him the skin or eyes of a Lion or Cock,
and he will be fearless of his enemies, nay, he will
be very terrible unto them. If you would have him
talkative, give him tongues, and seek out those of
water frogs and ducks and such creatures notorious
for their continuall noise making."<a name="FNanchor_125_122" id="FNanchor_125_122"></a><a href="#Footnote_125_122" class="fnanchor">125</a></p>

<p>King also tells us that "Hartes fete, Does Fete,
Bulles fete, or any ruder beastes fete should ofte
<span class='pagenum'><a name="Page_194" id="Page_194">194</a></span>
be eaten; the same confort the sinewes. The elder
these beastes be, the more they strengthen." It is noticeable
that not age but youth is now honored, and
to-day only calves' feet are accorded medicinal value.</p>

<p>Fort<a name="FNanchor_126_123" id="FNanchor_126_123"></a><a href="#Footnote_126_123" class="fnanchor">126</a> gives the following account of the origin
of cabbalism: "Towards the close of the fourth
century an unknown scholiast collected the exegetical
elucidations, explanations and interpretations
produced by the Gemara, and united them to
the Mishna, as a commentary out of which arose
the Talmud. The word 'cabbala,' whose original
significance was used in the sense of reception, or
transmission, obtained at a later period the meaning
of secret lore, because the metaphysical and
theosophic idealities which had been developed in
the Rabbinical schools, were communicated only to
a few, and consequently remained the undisputed
property of a limited and close organization." From
this there developed a varied and complicated system
of words and numbers which showed their
power in all forms of magical marvels. Not the
least common or puissant of these was the healing
of the sick.</p>

<p>Knots were sometimes used as charms, and Cockayne
gives us an example in the preface of <i>Saxon
Leechdoms</i>: "As soon as a man gets pain in his
eyes, tie in unwrought flax as many knots as there
<span class='pagenum'><a name="Page_195" id="Page_195">195</a></span>
are letters in his name, pronouncing them as you
go, and tie it round his neck."</p>

<p>Long before and long after New Testament days
when Jesus used spittle on the blind, and the time
when Vespasian healed the blind by the same means,
spittle was considered a most efficacious remedy for
various diseases. Levinus Lemnius tells us: "Divers
experiments shew what power and quality there
is in Man's fasting Spittle, when he hath neither
eat nor drunk before the use of it: for it cures all
tetters, itch, scabs, pushes, and creeping sores: and
if venomous little beasts have fastened on any part
of the body, as hornets, beetles, toads, spiders, and
such like, that by their venome cause tumours and
great pains and inflammations, do but rub the place
with fasting Spittle, and all those effects will be
gone and dispersed. Since the qualities and effects
of Spittle come from the humours, (for out of them
is it drawn by the faculty of Nature, as Fire draws
distilled Water from hearbs) the reason may be
easily understood why Spittle should do such strange
things, and destroy some creatures."<a name="FNanchor_127_124" id="FNanchor_127_124"></a><a href="#Footnote_127_124" class="fnanchor">127</a></p>

<p>In <i>Saxon Leechdoms</i> a cure for gout runs thus:
"Before getting out of bed in the morning, spit
on your hand, rub all your sinuews, and say, 'Flee,
gout, flee,' etc." Sir Thomas Browne, however, is
not quite sure that fasting spittle really is poisonous
to snakes and vipers.</p>
<p><span class='pagenum'><a name="Page_196" id="Page_196">196</a></span></p>
<p>Alexander of Tralles tells us that even Galen did
homage to incantations, and quotes him as saying:
"Some think that incantations are like old wives'
tales; as I did for a long while. But at last I was
convinced that there is virtue in them by plain
proofs before my eyes. For I had trial of their
beneficial operations in the case of those scorpion-stung,
nor less in the case of bones stuck fast in the
throat, immediately, by an incantation thrown up.
And many of them are excellent, severally, and
they reach their mark."</p>

<p>Even before our day, however, there were some
sceptics. Andrews, quoting Reginald Scot, says:
"The Stories which our facetious author relates of
ridiculous Charms which, by the help of credulity,
operated Wonders, are extremely laughable. In one
of them a poor Woman is commemorated who
cured all diseases by muttering a certain form of
Words over the party afflicted; for which service
she always received one penny and a loaf of bread.
At length, terrified by menaces of flames both in
this world and the next, she owned that her whole
conjuration consisted in these potent lines, which
she always repeated in a low voice near the head of
her patient:</p>

<div class="poem">
<div class="stanza">
<span class="i0">'Thy loaf in my hand,</span>
<span class="i05">And thy penny in my purse,</span>
<span class="i05">Thou art never the better&mdash;</span>
<span class="i05">And I am never the worse.'"</span>
</div>
</div>


<p><span class='pagenum'><a name="Page_197" id="Page_197">197</a></span>Lord Northampton quite fittingly inquires: "What
godly reason can any Man alyve alledge why Mother
Joane of Stowe, speaking these wordes, and neyther
more nor lesse,</p>

<div class="poem">
<div class="stanza">
<span class="i0">'Our Lord was the fyrst Man,</span>
<span class="i05">That ever Thorne prick'd upon:</span>
<span class="i05">It never blysted nor it never belted,</span>
<span class="i05">And I pray God, nor this not may,'</span>
</div>
</div>

<p>should cure either Beasts, or Men and Women from
Diseases?"<a name="FNanchor_128_125" id="FNanchor_128_125"></a><a href="#Footnote_128_125" class="fnanchor">128</a></p>

<p>Perhaps it would be well for us to treat the subject
of charms as we have that of amulets, and present
the different charms under the heading of the
diseases which they were supposed to cure.</p>

<p><i>Ague.</i>&mdash;Many charms were given for this disease,
some of which seem to us to-day most ridiculous.
Brand gives a quotation from the <i>Life of Nicholas
Mooney</i> who was a notorious highwayman, executed
with others at Bristol, in 1752. It is as follows:
"After the cart drew away, the hangman
very deservedly had his head broke for attempting
to pull off Mooney's shoes; and a fellow had like to
have been killed in mounting the gallows to take
away the ropes that were left after the malefactors
were cut down. A young woman came fifteen miles
for the sake of the rope from Mooney's neck, which
was given to her, it being by many apprehended
<span class='pagenum'><a name="Page_198" id="Page_198">198</a></span>
that the halter of an executed person will charm
away the ague and perform many other cures."</p>

<p>Pettigrew relates that "In Skippon's account of
a 'Journey through the Low Countries,' he makes
mention of the lectures of Ferrarius and his narrative
of the cure of the ague of a Spanish lieutenant,
by writing the words FEBRA FUGE, and cutting
off a letter from the paper every day, and he observed
the distemper to abate accordingly; when
he cut the letter F last of all the ague left him. In
the same year, he says, fifty more were reported to
be cured in the same manner."</p>

<p>Another charm for ague was only effective when
said up the chimney on St. Agnes Eve, by the eldest
female of the family. It was as follows:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Tremble and go!</span>
<span class="i2">First day shiver and burn.</span>
<span class="i05">Tremble and quake!</span>
<span class="i2">Second day shiver and learn:</span>
<span class="i0">Tremble and die!</span>
<span class="i2">Third day never return."<a name="FNanchor_129_126" id="FNanchor_129_126"></a><a href="#Footnote_129_126" class="fnanchor">129</a></span>
</div>
</div>

<p>Pliny said: "Any plant gathered from the bank
of a brook or river before sunrise, provided that no
one sees the person who gathers it, is considered as
a remedy for tertian ague." Lodge, in glancing at
the superstitious creed with respect to charms, says:
<span class='pagenum'><a name="Page_199" id="Page_199">199</a></span>
"Bring him but a Table of Lead, with Crosses (and
'Adonai,' or 'Elohim,' written in it), and he thinks
it will heal his ague."</p>

<p>Mr. Marsden, while among the Sumatrans, accidentally
met with the following charm for the ague:
"(Sign of the cross.) When Christ saw the cross
he trembled and shaked and they said unto him,
hast thou ague? and he said unto them, I have
neither ague nor fever; and whosoever bears these
words, either in writing or in mind, shall never be
troubled with ague or fever. So help thy servants,
O Lord, who put their trust in thee!"</p>

<p>From Douce's notes, Mr. Brand informs us that
it was usual with many persons about Exeter who
had ague "to visit at dead of night the nearest
cross road five different times, and there bury a
new-laid egg. The visit is paid about an hour before
the cold fit is expected; and they are persuaded
that with the Egg they shall bury the Ague. If
the experiment fail, (and the agitation it occasions
may often render it successful) they attribute it
to some unlucky accident that may have befallen
them on the way. In the execution of this matter
they observe the strictest silence, taking care not
to speak to anyone, whom they may happen to
meet. I shall here note another Remedy against
the Ague mentioned as above, viz., by breaking a
salted Cake of Bran and giving it to a Dog, when
the fit comes on, by which means they suppose the<span class='pagenum'><a name="Page_200" id="Page_200">200</a></span>
malady to be transferred from them to the Animal."<a name="FNanchor_130_127" id="FNanchor_130_127"></a><a href="#Footnote_130_127" class="fnanchor">130</a>
This and similar methods were designated transplantation.</p>

<p><i>Bites of Venomous Animals.</i>&mdash;It is an old medical
superstition that every animal whose bite is poisonous
carries the cure within itself, but external
charms were also used. It was thought that the
poison of the Spanish fly existed in the body, while
the head and wings contained the antidote. "A
hair of the dog that bites you" is the cure for hydrophobia,
the fat of the viper was the remedy for
its bite, and "three scruples of the ashes of the witch,
when she had been well and carefully burnt at a
stake, is a sure catholicon against all the evil effects
of witchcraft."<a name="FNanchor_131_128" id="FNanchor_131_128"></a><a href="#Footnote_131_128" class="fnanchor">131</a></p>

<p>Serpents' bites, which were always considered
very dangerous, were said to be healed by people
called sauveurs, who had a mark of St. Catharine's
wheel upon their palates. Snake stones, originally
brought from Java, were supposed to absorb the
poison by being simply placed over the bite. Russel
mentions a charm against mosquitoes, used in
Aleppo. It consisted of certain unintelligible characters
inscribed on a little slip of paper, which was
pasted over the windows or upon the lintel of the
door. One family has obtained, through heredity,
the power of making these charms, and they distrib<span class='pagenum'><a name="Page_201" id="Page_201">201</a></span>ute
them on a certain day of the year without remuneration.</p>

<p>Navarette was told that the best remedy against
scorpions was to make a commemoration of St.
George when going to bed. This, he says, never
failed, but he also rubbed the bed with garlic. The
following is given as a cure for the sting of the scorpion:
"The patient is to sit on an ass, with his face
to the tail of the animal, by which the pain will be
transmitted from the man to the beast." Or again,
a person who was bitten by either a tarantulla or
a mad dog must go nine times round the town on
the Sabbath, calling upon and imploring the assistance
of the saint. On the third night&mdash;the prayers
being heard and granted, and the health restored&mdash;the
madness was removed. The prayer was as follows:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Thou who presidest over the Apulian shores,</span>
<span class="i05">Thou who curest the bites of mad dogs,</span>
<span class="i05">Thou, O Sacred One, ward off this cruel plague,</span>
<span class="i05">Get thee far hence, O madness, O fury."<a name="FNanchor_132_129" id="FNanchor_132_129"></a><a href="#Footnote_132_129" class="fnanchor">132</a></span>
</div>
</div>

<p><i>Burns.</i>&mdash;The following is "A Charme for a burning":</p>

<div class="poem">
<div class="stanza">
<span class="i0">"There came three angels out of the east;</span>
<span class="i05">The one brought fire, the two brought frost&mdash;</span>
<span class="i05">Out fire; in frost;</span>
<span class="i05">In the name of the Father, and Son, and Holy Ghost.</span>
<span class="i15">&mdash;Amen."<a name="FNanchor_133_130" id="FNanchor_133_130"></a><a href="#Footnote_133_130" class="fnanchor">133</a></span>
</div>
</div>

<p><i><span class='pagenum'><a name="Page_202" id="Page_202">202</a></span>Childbirth.</i>&mdash;Many superstitious practices have
grown up around this condition. In 1554, Bonner,
Bishop of London, forbade "a mydwife of his diocese
to exercise any witchecrafte, charmes, sorcerye,
invocations, or praiers, other than such as be allowable
and may stand with the lawes and ordinances
of the Catholike Church." In 1559, the first year
of the reign of Queen Elizabeth, an inquiry was
instituted "whether you knowe any that doe use
charmes, sorcery, enchauntementes, invocations, circles,
witchecraftes, southsayinge, or any lyke craftes
or imaginacions invented by the devyl, and specially
in the tyme of woman's travaylle." Two years
before this, the midwives took an oath among themselves,
so Strype tells us, not to "suffer any other
bodies' child to be set, brought, or laid before any
woman delivered of child in the place of her natural
child, so far forth as I can know and understand.
Also I will not use any kind of sorcerye or incantation
in the time of the travail of any woman."</p>

<p>The eagle stone and iris were supposed to promote
an easy delivery, and the sardonyx was laid
<i>inter mammas</i> to procure an easy birth; a sardonyx
formerly belonged to the monastery of St. Albans
to be used for this purpose. In some countries,
during childbirth, the men lie in, keep their beds,
and are attended as if really sick, sometimes as
long as six weeks.<a name="FNanchor_134_131" id="FNanchor_134_131"></a><a href="#Footnote_134_131" class="fnanchor">134</a></p>

<p><span class='pagenum'><a name="Page_203" id="Page_203">203</a></span><i>Chorea.</i>&mdash;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:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"The nexte is VITUS sodde in oyle, before whose ymage faire</span>
<span class="i05">Both men and women bringing hennes for offring doe repaire:</span>
<span class="i05">The cause whereof I doe not know, I think, for some disease</span>
<span class="i05">Which he is thought to drive away from such as him doe please."</span>
</div>
</div>

<p><i>Colic.</i>&mdash;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.</p>

<p><i>Consumption.</i>&mdash;Shaw<a name="FNanchor_135_132" id="FNanchor_135_132"></a><a href="#Footnote_135_132" class="fnanchor">135</a> 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 <i>Deas soil</i>, after which they
buried the Rag in some unknown place." Dr.
Baas<a name="FNanchor_136_133" id="FNanchor_136_133"></a><a href="#Footnote_136_133" class="fnanchor">136</a> declares that natural pills of rabbit's dung
were in use on the Rhine as a cure for consumption.</p>

<p>"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
<span class='pagenum'><a name="Page_204" id="Page_204">204</a></span>
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.'"<a name="FNanchor_137_134" id="FNanchor_137_134"></a><a href="#Footnote_137_134" class="fnanchor">137</a></p>

<p><i>Cramp.</i>&mdash;Among the many charms for cramp, the
following is taken from <i>Pepys' Diary</i>:<a name="FNanchor_138_135" id="FNanchor_138_135"></a><a href="#Footnote_138_135" class="fnanchor">138</a></p>

<div class="poem">
<div class="stanza">
<span class="i0">"Cramp be thou faintless,</span>
<span class="i05">As our Lady was sinless</span>
<span class="i05">When she bare Jesus."</span>
</div>
</div>

<p><i>Demoniacal Possession.</i>&mdash;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."<a name="FNanchor_139_136" id="FNanchor_139_136"></a><a href="#Footnote_139_136" class="fnanchor">139</a> I am afraid that
possession would be sadly common if either of these
tests were applied.</p>

<p><i>Dislocation.</i>&mdash;Among the oldest charms we have
is one given by Cato the Censor for the reduction of
a dislocated limb, and passed on to us by Pettigrew.</p>
<p><span class='pagenum'><a name="Page_205" id="Page_205">205</a></span></p>
<p>"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:
<i>In Alio S. F. Motas v&oelig;ta, Daries Dardaries Astataries
Dissunapitur</i>. 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."<a name="FNanchor_140_137" id="FNanchor_140_137"></a><a href="#Footnote_140_137" class="fnanchor">140</a></p>

<p><i>Dropsy.</i>&mdash;Toads were formed into a powder called
Pulvis &AElig;thiopicus, the mode of preparation being
given in Bates's Pharmacop&oelig;ia. This powder was
used externally, and also given internally in cases
of dropsy and other diseases.</p>

<p><i>Epilepsy.</i>&mdash;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.<a name="FNanchor_141_138" id="FNanchor_141_138"></a><a href="#Footnote_141_138" class="fnanchor">141</a> 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."<a name="FNanchor_142_139" id="FNanchor_142_139"></a><a href="#Footnote_142_139" class="fnanchor">142</a></p>
<p><span class='pagenum'><a name="Page_206" id="Page_206">206</a></span></p>
<p>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 Mass on Friday, and also on Saturday.
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.'"<a name="FNanchor_143_140" id="FNanchor_143_140"></a><a href="#Footnote_143_140" class="fnanchor">143</a></p>

<p>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
<span class='pagenum'><a name="Page_207" id="Page_207">207</a></span>
up in his claws." The American Indians and
medi&aelig;val 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.<a name="FNanchor_144_141" id="FNanchor_144_141"></a><a href="#Footnote_144_141" class="fnanchor">144</a></p>

<p><i>Evil-eye.</i>&mdash;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 <i>fig</i>,
were common. In Henry IV, Part II, Pistol
says:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"When Pistol lies, do this; and fig me, like</span>
<span class="i05">The bragging Spaniard."</span>
</div>
</div>

<p><i>Eye Diseases.</i>&mdash;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:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Three maidens once going</span>
<span class="i0">On a verdant highway;</span>
<span class="i0">One could cure blindness,</span>
<span class="i0">Another cured cataract,</span>
<span class="i0">Third cured inflammation;</span>
<span class="i0">But all cured by one means."<a name="FNanchor_145_142" id="FNanchor_145_142"></a><a href="#Footnote_145_142" class="fnanchor">145</a></span>
</div>
</div>

<p><span class='pagenum'><a name="Page_208" id="Page_208">208</a></span><i>Fevers.</i>&mdash;This charm was used for fever: "Wryt
thys Wordys on a lorell lef&#9840;Ysmael&#9840;Ysmael&#9840;
adjuro vos per Angelum ut soporetur iste Homo 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."<a name="FNanchor_146_143" id="FNanchor_146_143"></a><a href="#Footnote_146_143" class="fnanchor">146</a></p>

<p>"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."<a name="FNanchor_147_144" id="FNanchor_147_144"></a><a href="#Footnote_147_144" class="fnanchor">147</a></p>

<p>The "Leech book"<a name="FNanchor_148_145" id="FNanchor_148_145"></a><a href="#Footnote_148_145" class="fnanchor">148</a> says that for typhus fever
the patient is to drink of a decoction of herbs over
which many masses 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."</p>
<p><span class='pagenum'><a name="Page_209" id="Page_209">209</a></span></p>
<p><i>Goitre.</i>&mdash;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 <i>Notes
and Queries</i> for May 24, 1851, furnishes two remedies
then in use at Withyam, Sussex. "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."</p>

<p><i>Headache.</i>&mdash;In Brand's day, the rope which remained
after a man had been hanged and cut down
was an object of eager competition, 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<span class='pagenum'><a name="Page_210" id="Page_210">210</a></span>
shred of a garment, and tied to the part affected
with a red string.</p>

<p><i>Hemorrhage.</i>&mdash;The following charm has been used
to stop bleeding at the nose and other hemorrhages:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"In the blood of Adam Sin was taken,</span>
<span class="i05">In the blood of Christ it was all shaken,</span>
<span class="i05">And by the same blood I do the charge,</span>
<span class="i05">That the blood of (insert name) run no longer at large."</span>
</div>
</div>

<p>Pepys in his <i>Diary</i> gives us a Latin charm of which
the following is a translation:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Blood remain in Thee,</span>
<span class="i05">As Christ was in himself;</span>
<span class="i05">Blood remain in thy veins,</span>
<span class="i05">As Christ in his pains;</span>
<span class="i05">Blood remain fixed,</span>
<span class="i05">As Christ was on the crucifix."</span>
</div>
</div>

<p>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."</p>

<p><span class='pagenum'><a name="Page_211" id="Page_211">211</a></span>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."<a name="FNanchor_149_146" id="FNanchor_149_146"></a><a href="#Footnote_149_146" class="fnanchor">149</a></p>

<p>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 &#9840;
Jesu &#9840; &amp; of thy Cosyn swete Sent Jon. And sey
thys charme fyve tymes with fyve Pater Nosters,
in the worschep of the fyve woundys."<a name="FNanchor_150_147" id="FNanchor_150_147"></a><a href="#Footnote_150_147" class="fnanchor">150</a></p>

<p>"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, superstitiously,
dried, powdered, and taken as snuff, for
headache and bleeding at the nose."</p>

<p><i>Herpes.</i>&mdash;Turner<a name="FNanchor_151_148" id="FNanchor_151_148"></a><a href="#Footnote_151_148" class="fnanchor">151</a> 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.
<span class='pagenum'><a name="Page_212" id="Page_212">212</a></span>
He says that in the only case when he saw it used
it caused considerable mischief.</p>

<p><i>Incubus.</i>&mdash;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"<a name="FNanchor_152_149" id="FNanchor_152_149"></a><a href="#Footnote_152_149" class="fnanchor">152</a> 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:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Some the night-mare hath prest</span>
<span class="i0">With that weight on their brest,</span>
<span class="i2">No returnes of their breath can passe,</span>
<span class="i0">But to us the tale is addle,</span>
<span class="i0">We can take off her saddle,</span>
<span class="i2">And turn out the night-mare to grasse."</span>
</div>
</div>

<p><i>Insomnia.</i>&mdash;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
homo 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."</p>

<p><i>Jaundice.</i>&mdash;This disease was sometimes cured by
transplantation, and Paracelsus gives us a method
<span class='pagenum'><a name="Page_213" id="Page_213">213</a></span>
for carrying this out. Make seven or nine&mdash;it must
be an odd number&mdash;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.</p>

<p>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."<a name="FNanchor_153_150" id="FNanchor_153_150"></a><a href="#Footnote_153_150" class="fnanchor">153</a></p>

<p><i>Madness.</i>&mdash;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 masses were sung over
him. A similar practice of the people of Perthshire
is noticed by Sir Walter Scott in <i>Marmion</i>.</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Thence to St. Fillan's blessed well,</span>
<span class="i05">Whose spring can frenzied dreams dispel,</span>
<span class="i05">And the crazed brain restore."</span>
</div>
</div>


<p><span class='pagenum'><a name="Page_214" id="Page_214">214</a></span><i>Marasmus.</i>&mdash;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 shell 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."<a name="FNanchor_154_151" id="FNanchor_154_151"></a><a href="#Footnote_154_151" class="fnanchor">154</a></p>

<p><i>Rickets.</i>&mdash;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, passed 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 brass
<span class='pagenum'><a name="Page_215" id="Page_215">215</a></span>pins were carefully laid across each other on the
top edge of this stone.<a name="FNanchor_155_152" id="FNanchor_155_152"></a><a href="#Footnote_155_152" class="fnanchor">155</a></p>

<p><i>Sciatica.</i>&mdash;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:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Boneshave right,</span>
<span class="i05">Boneshave straight.</span>
<span class="i05">As the water runs by the stave</span>
<span class="i05">Good for Boneshave."<a name="FNanchor_156_153" id="FNanchor_156_153"></a><a href="#Footnote_156_153" class="fnanchor">156</a></span>
</div>
</div>

<p><i>Scrofula.</i>&mdash;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.</p>

<p><i>Sweating Sickness.</i>&mdash;Aubrey<a name="FNanchor_157_154" id="FNanchor_157_154"></a><a href="#Footnote_157_154" class="fnanchor">157</a> gives a selection of
the favorite prescriptions in use against the sweating
sickness. Among them was the following:
"Another very true medicine.&mdash;For to say every
<span class='pagenum'><a name="Page_216" id="Page_216">216</a></span>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 '<i>paternoster qui es in coelis, sanctificetur
nomen tuum</i>,' 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 God is
there no manner drede hym."</p>

<p><i>Thorns.</i>&mdash;Three metrical charms have been used
for troubles of this kind. <i>Pepys' Diary</i> records "A
charme for a thorne":</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Jesus, that was of a Virgin Born,</span>
<span class="i05">Was pricked both with nail and thorn;</span>
<span class="i05">It neither wealed, nor belled, rankled nor boned;</span>
<span class="i05">In the name of Jesus no more shall this."</span>
</div>
</div>

<p>Another form of the same is this:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Christ was of a Virgin born,</span>
<span class="i05">And he was pricked with a thorn;</span>
<span class="i05">It did neither bell, nor swell;</span>
<span class="i05">And I trust in Jesus this never will."</span>
</div>
</div>

<p>Brand gives another thus:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"Unto the Virgin Mary our Saviour was born,</span>
<span class="i05">And on his head he wore the crown of thorn;</span>
<span class="i05">If you believe this true and mind it well,</span>
<span class="i05">This hurt will never fester, nor yet swell."<a name="FNanchor_158_155" id="FNanchor_158_155"></a><a href="#Footnote_158_155" class="fnanchor">158</a></span>
</div>
</div>

<p><span class='pagenum'><a name="Page_217" id="Page_217">217</a></span><i>Toothache.</i>&mdash;King in his interesting article recites
this cure: "Seeth as many little green frogges sitting
upon trees as thou canst get, in water: take
the fat flowynge from them, and when nede is,
anoynt the teth therwyth. The graye worms breathing
under wood or stone, having many fete, these
perced through with a bodken and then put into
the toth, alayeth the payne."<a name="FNanchor_159_156" id="FNanchor_159_156"></a><a href="#Footnote_159_156" class="fnanchor">159</a> A nail driven into
an oak tree is reported to be a cure for this pain,
and bones from a church-yard have from ancient
times been used as charms against this disease.</p>

<p>An early idea was that toothache was caused by
a worm and that henbane seed roasted would cure
it. The following from "The School of Salerne"
formulates this superstition:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"If in your teeth you hap to be tormented,</span>
<span class="i05">By meane some little wormes therein do breed,</span>
<span class="i05">Which pain (if heed be tane) may be prevented,</span>
<span class="i05">Be keeping cleane your teeth, when as you feede;</span>
<span class="i05">Burne Francomsence (a gum not evil sented),</span>
<span class="i05">Put Henbane unto this, and Onyon seed,</span>
<span class="i05">And with a tunnel to the tooth that's hollow,</span>
<span class="i05">Convey the smoke thereof, and ease shall follow."</span>
</div>
</div>

<p>Even to-day, I suppose, druggists sell henbane
seed for this purpose. The seed is used by sprinkling
it on hot cinders and holding the open mouth
over the rising smoke. The heat causes the seed to
<span class='pagenum'><a name="Page_218" id="Page_218">218</a></span>
sprout, and thus there appears something similar
to a maggot, which is ignorantly supposed by the
sufferer to have dropped from the tooth.<a name="FNanchor_160_157" id="FNanchor_160_157"></a><a href="#Footnote_160_157" class="fnanchor">160</a></p>

<p><i>Warts.</i>&mdash;The cures for warts are many and varied.
There have been many charms devised for their
removal. Grose gives directions to "Steal a piece
of beef from a butcher's shop, and rub your wart
with it, then throw it down the necessary house, or
bury it, and as the beef rots, your warts will decay."<a name="FNanchor_161_158" id="FNanchor_161_158"></a><a href="#Footnote_161_158" class="fnanchor">161</a>
Some have great faith in having a vagrant count
them, mark the number on the inside of his hat,
and then when he leaves the neighborhood he
takes the warts with him. Coffin water was also
considered good for them.</p>

<p>"For warts," says Sir Thomas Browne, "we rub
our hands before the moon, and commit any magulated
part to the touch of the dead. Old Women
were always famous for curing warts; they were so
in Lucian's time."<a name="FNanchor_162_159" id="FNanchor_162_159"></a><a href="#Footnote_162_159" class="fnanchor">162</a></p>

<p>Sir Kenelm Digby, in a work already referred to,
says: "One would think that it were folly that one
should offer to wash his hands in a well-polished
silver basin, wherein there is not a drop of water,
yet this may be done by the reflection of the moonbeams
only, which will afford it a competent humidity
to do it; but they who have tried it, have found
<span class='pagenum'><a name="Page_219" id="Page_219">219</a></span>
their hands, after they are wiped, to be much moister
than usually; but this is an infallible way to take
away warts from the hands, if it be often used."</p>

<p>Black gives us several ways of charming away
warts. He says: "Lancashire wise men tell us for
warts to rub them with a cinder, and this tied up in
paper, and dropped where four roads meet, will
transfer the warts to whoever opens the parcel.
Another mode of transferring warts is to touch each
wart with a pebble, and place the pebbles in a bag,
which should be lost on the way to church; whoever
finds the bag gets the warts." A common
Warwickshire custom was to rub the warts with a
black snail, stick the snail on a thorn bush, and then,
say the folks, as the snail dies so will the wart disappear.<a name="FNanchor_163_160" id="FNanchor_163_160"></a><a href="#Footnote_163_160" class="fnanchor">163</a></p>

<p>Warts, on the other hand, seem in certain cases
to be considered lucky. In "Syr Gyles Goosecappe,
Knight," a play of 1606, Lord Momford is made to
say: "The Creses here are excellent good: the proportion
of the chin good; the little aptnes of it to
sticke out; good. And the wart aboue it most exceeding
good."</p>

<p><i>Wen.</i>&mdash;A newspaper of 1777 reports: "After he
(Doctor Dodd) had hung about ten minutes, a very
decently dressed young woman went up to the gallows
in order to have a wen in her face stroked
by the Doctor's hand; it being a received opinion
<span class='pagenum'><a name="Page_220" id="Page_220">220</a></span>
among the vulgar that it is a certain cure for such
a disorder. The executioner, having untied the
Doctor's hand, stroked the part affected several
times therewith."</p>

<p>At the execution of Crowley, a murderer of Warwick,
in 1845, a similar scene is described in the
newspapers: "At least five thousand persons of the
lowest of the low were mustered on this occasion to
witness the dying moments of the unhappy culprit.... As
is usual in such cases (to their shame be it
spoken) a number of females were present, and
scarcely had the soul of the deceased taken its farewell
flight from its earthly tabernacle, than the
scaffold was crowded with members of the 'gentler
sex' afflicted with wens in the neck, with white
swellings in the knees, &amp;c., upon whose afflictions
the cold clammy hand of the sufferer was passed to
and fro for the benefit of his executioner."<a name="FNanchor_164_161" id="FNanchor_164_161"></a><a href="#Footnote_164_161" class="fnanchor">164</a></p>

<p><i>Whooping-Cough.</i>&mdash;It was a common belief in
Devonshire, Cornwall, and some other parts of
England, that if one inquired of any one riding on
a piebald horse of a remedy for this complaint, whatever
he named was regarded as an infallible cure.
In Suffolk and Norfolk, a favorite remedy was to
put the head of a suffering child for a few minutes
into a hole made in a meadow. It must be done
in the evening with only the father and mother
to witness it.</p>

<p><span class='pagenum'><a name="Page_221" id="Page_221">221</a></span>A child in Cornwall received the following treatment:
"If afflicted with the hooping cough, it is
fed with the bread and butter of a family, the heads
of which bear respectively the names of John and
Joan. In the time of an epidemic, so numerous
are the applications, that the poor couple have little
reason to be grateful to their godfathers and
godmothers for their gift of these particular names.
Or, if a piebald horse is to be found in the neighbourhood,
the child is taken to it, and passed thrice
under the belly of the animal; the mere possession
of such a beast confers the power of curing the
disease."</p>

<p>We have an account of a cure for whooping-cough
in a Monmouthshire paper about the middle
of the nineteenth century. "A few days since an
unusual circumstance was observed at Pillgwenlly,
which caused no small degree of astonishment to
one or two enlightened beholders. A patient ass
stood near a house, and a family of not much more
rational animals was grouped around it. A father
was passing his little son under the donkey, and
lifting him over its back a certain number of times,
with as much solemnity and precision as if engaged
in the performance of a sacred duty. This done,
the father took a piece of bread, cut from an untasted
loaf, which he offered the animal to bite at.
Nothing loath, the Jerusalem poney laid hold of the
piece of bread with his teeth, and instantly the<span class='pagenum'><a name="Page_222" id="Page_222">222</a></span>
father severed the outer portion of the slice from
that in the donkey's mouth. He next clipped off
some hairs from the neck of the animal, which he
cut up into minute particles, and then mixed them
with the bread which he had crumbled. This very
tasty food was then offered to the boy who had
been passed round the donkey so mysteriously, and
the little fellow having eaten thereof, the donkey
was removed by his owners. The father, his son,
and other members of his family were moving off,
when a bystander inquired what all these 'goings
on' had been adopted for? The father stared at
the ignorance of the inquirer, and then in a half
contemptuous, half condescending tone, informed
him that 'it was to cure his poor son's whooping-cough,
to be sure!' Extraordinary as this may appear,
in days when the schoolmaster is so much in
request, it is nevertheless true."</p>

<p>There is a belief in Cheshire that, if a toad is held
for a moment within the mouth of the patient, it
is apt to catch the disease, and so cure the person
suffering from it. A correspondent of <i>Notes and
Queries</i> speaks of a case in which such a phenomenon
actually occurred; but the experiment
is one which would not be very willingly tried.
Brand informs us that "Roasted mice were formerly
held in Norfolk a sure remedy for this
complaint; nor is it certain that the belief is extinct
even now. A poor woman's son once found<span class='pagenum'><a name="Page_223" id="Page_223">223</a></span>
himself greatly relieved after eating three roast
mice!"<a name="FNanchor_165_162" id="FNanchor_165_162"></a><a href="#Footnote_165_162" class="fnanchor">165</a></p>

<p><i>Worms.</i>&mdash;A Scotch writer in the last half of the
seventeenth century observed: "In the Miscellaneous
MSS. ... written by Baillie Dundee, among
several medicinal receipts I find an exorcism against
all kinds of worms in the body, in the name of the
Father, Son, and Holy Ghost, to be repeated three
mornings, as a certain remedy."<a name="FNanchor_166_163" id="FNanchor_166_163"></a><a href="#Footnote_166_163" class="fnanchor">166</a></p>


<div class="footnote"><p><a name="Footnote_122_119" id="Footnote_122_119"></a><a href="#FNanchor_122_119"><span class="label">122</span></a> S. B. Gould, <i>Curious Myths of the Middle Ages</i>, p. 273.</p></div>

<div class="footnote"><p><a name="Footnote_123_120" id="Footnote_123_120"></a><a href="#FNanchor_123_120"><span class="label">123</span></a> H. Morley, <i>Life of Cornelius Agrippa</i>, I, p. 165.</p></div>

<div class="footnote"><p><a name="Footnote_124_121" id="Footnote_124_121"></a><a href="#FNanchor_124_121"><span class="label">124</span></a> M. Thiers, <i>Trait&eacute; des Superstitions</i>, p. 436.</p></div>

<div class="footnote"><p><a name="Footnote_125_122" id="Footnote_125_122"></a><a href="#FNanchor_125_122"><span class="label">125</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 147.</p></div>

<div class="footnote"><p><a name="Footnote_126_123" id="Footnote_126_123"></a><a href="#FNanchor_126_123"><span class="label">126</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 72.</p></div>

<div class="footnote"><p><a name="Footnote_127_124" id="Footnote_127_124"></a><a href="#FNanchor_127_124"><span class="label">127</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 229 f.</p></div>

<div class="footnote"><p><a name="Footnote_128_125" id="Footnote_128_125"></a><a href="#FNanchor_128_125"><span class="label">128</span></a> <i>Ibid.</i>, III, pp. 228 and 237.</p></div>

<div class="footnote"><p><a name="Footnote_129_126" id="Footnote_129_126"></a><a href="#FNanchor_129_126"><span class="label">129</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 94 f.</p></div>

<div class="footnote"><p><a name="Footnote_130_127" id="Footnote_130_127"></a><a href="#FNanchor_130_127"><span class="label">130</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 252 f.</p></div>

<div class="footnote"><p><a name="Footnote_131_128" id="Footnote_131_128"></a><a href="#FNanchor_131_128"><span class="label">131</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, p. 416.</p></div>

<div class="footnote"><p><a name="Footnote_132_129" id="Footnote_132_129"></a><a href="#FNanchor_132_129"><span class="label">132</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Surgery and
Medicine</i>, pp. 104-106.</p></div>

<div class="footnote"><p><a name="Footnote_133_130" id="Footnote_133_130"></a><a href="#FNanchor_133_130"><span class="label">133</span></a> <i>Pepys' Diary</i>, I, p. 323.</p></div>

<div class="footnote"><p><a name="Footnote_134_131" id="Footnote_134_131"></a><a href="#FNanchor_134_131"><span class="label">134</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 113-115.</p></div>

<div class="footnote"><p><a name="Footnote_135_132" id="Footnote_135_132"></a><a href="#FNanchor_135_132"><span class="label">135</span></a> <i>History of Moray</i>, p. 248.</p></div>

<div class="footnote"><p><a name="Footnote_136_133" id="Footnote_136_133"></a><a href="#FNanchor_136_133"><span class="label">136</span></a> <i>History of Medicine</i>, p. 159.</p></div>

<div class="footnote"><p><a name="Footnote_137_134" id="Footnote_137_134"></a><a href="#FNanchor_137_134"><span class="label">137</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 240 and 248.</p></div>

<div class="footnote"><p><a name="Footnote_138_135" id="Footnote_138_135"></a><a href="#FNanchor_138_135"><span class="label">138</span></a> I, p. 324.</p></div>

<div class="footnote"><p><a name="Footnote_139_136" id="Footnote_139_136"></a><a href="#FNanchor_139_136"><span class="label">139</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 149.</p></div>

<div class="footnote"><p><a name="Footnote_140_137" id="Footnote_140_137"></a><a href="#FNanchor_140_137"><span class="label">140</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 77.</p></div>

<div class="footnote"><p><a name="Footnote_141_138" id="Footnote_141_138"></a><a href="#FNanchor_141_138"><span class="label">141</span></a> E. Berdoe, <i>Origin and Growth of the Medical Art</i>, pp. 397 and 414.</p></div>

<div class="footnote"><p><a name="Footnote_142_139" id="Footnote_142_139"></a><a href="#FNanchor_142_139"><span class="label">142</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 147.</p></div>

<div class="footnote"><p><a name="Footnote_143_140" id="Footnote_143_140"></a><a href="#FNanchor_143_140"><span class="label">143</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, p. 327.</p></div>

<div class="footnote"><p><a name="Footnote_144_141" id="Footnote_144_141"></a><a href="#FNanchor_144_141"><span class="label">144</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, pp. 84 f</p></div>

<div class="footnote"><p><a name="Footnote_145_142" id="Footnote_145_142"></a><a href="#FNanchor_145_142"><span class="label">145</span></a> G. F. Fort, <i>History of Medical Economy During the Middle Ages</i>,
p. 196.</p></div>

<div class="footnote"><p><a name="Footnote_146_143" id="Footnote_146_143"></a><a href="#FNanchor_146_143"><span class="label">146</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 237.</p></div>

<div class="footnote"><p><a name="Footnote_147_144" id="Footnote_147_144"></a><a href="#FNanchor_147_144"><span class="label">147</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 92.</p></div>

<div class="footnote"><p><a name="Footnote_148_145" id="Footnote_148_145"></a><a href="#FNanchor_148_145"><span class="label">148</span></a> II, p. 139.</p></div>

<div class="footnote"><p><a name="Footnote_149_146" id="Footnote_149_146"></a><a href="#FNanchor_149_146"><span class="label">149</span></a> <i>Ibid.</i>, pp. 112 f.</p></div>

<div class="footnote"><p><a name="Footnote_150_147" id="Footnote_150_147"></a><a href="#FNanchor_150_147"><span class="label">150</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 237, 241, and 268.</p></div>

<div class="footnote"><p><a name="Footnote_151_148" id="Footnote_151_148"></a><a href="#FNanchor_151_148"><span class="label">151</span></a> <i>Diseases of the Skin</i>, p. 82.</p></div>

<div class="footnote"><p><a name="Footnote_152_149" id="Footnote_152_149"></a><a href="#FNanchor_152_149"><span class="label">152</span></a> II, p. 139.</p></div>

<div class="footnote"><p><a name="Footnote_153_150" id="Footnote_153_150"></a><a href="#FNanchor_153_150"><span class="label">153</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 103.</p></div>

<div class="footnote"><p><a name="Footnote_154_151" id="Footnote_154_151"></a><a href="#FNanchor_154_151"><span class="label">154</span></a> <i>Ibid.</i>, p. 102.</p></div>

<div class="footnote"><p><a name="Footnote_155_152" id="Footnote_155_152"></a><a href="#FNanchor_155_152"><span class="label">155</span></a> J. Brand, <i>Popular Antiquities</i>, III, pp. 249 f.</p></div>

<div class="footnote"><p><a name="Footnote_156_153" id="Footnote_156_153"></a><a href="#FNanchor_156_153"><span class="label">156</span></a> <i>Ibid.</i>, p. 245.</p></div>

<div class="footnote"><p><a name="Footnote_157_154" id="Footnote_157_154"></a><a href="#FNanchor_157_154"><span class="label">157</span></a> <i>History of England</i>, II, p. 296.</p></div>

<div class="footnote"><p><a name="Footnote_158_155" id="Footnote_158_155"></a><a href="#FNanchor_158_155"><span class="label">158</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 264.</p></div>

<div class="footnote"><p><a name="Footnote_159_156" id="Footnote_159_156"></a><a href="#FNanchor_159_156"><span class="label">159</span></a> E. A. King, "Medieval Medicine," <i>Nineteenth Century</i>, XXXIV,
p. 148.</p></div>

<div class="footnote"><p><a name="Footnote_160_157" id="Footnote_160_157"></a><a href="#FNanchor_160_157"><span class="label">160</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, pp. 414 f.</p></div>

<div class="footnote"><p><a name="Footnote_161_158" id="Footnote_161_158"></a><a href="#FNanchor_161_158"><span class="label">161</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 108.</p></div>

<div class="footnote"><p><a name="Footnote_162_159" id="Footnote_162_159"></a><a href="#FNanchor_162_159"><span class="label">162</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 241.</p></div>

<div class="footnote"><p><a name="Footnote_163_160" id="Footnote_163_160"></a><a href="#FNanchor_163_160"><span class="label">163</span></a> Berdoe, <i>Origin and Growth of the Healing Art</i>, pp. 415 f.</p></div>

<div class="footnote"><p><a name="Footnote_164_161" id="Footnote_164_161"></a><a href="#FNanchor_164_161"><span class="label">164</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 241.</p></div>

<div class="footnote"><p><a name="Footnote_165_162" id="Footnote_165_162"></a><a href="#FNanchor_165_162"><span class="label">165</span></a> <i>Ibid.</i>, p. 239.</p></div>

<div class="footnote"><p><a name="Footnote_166_163" id="Footnote_166_163"></a><a href="#FNanchor_166_163"><span class="label">166</span></a> <i>Ibid.</i>, p. 240.</p></div>



<hr style="width: 65%;" />

<p><span class='pagenum'><a name="Page_224" id="Page_224">224</a></span></p>
<h3><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX</h3>

<h4>ROYAL TOUCH</h4>

<div class="poem">
<div class="stanza">
<span class="i0">"Men may die of imagination,</span>
<span class="i05">So depe may impression be take."&mdash;<span class="smcap">Chaucer</span>.</span>
</div>
</div>

<div class="blockquot"><p>"When time shall once have laid his lenient hand on the passions
and pursuits of the present moment, they too shall lose that imaginary
value which heated fancy now bestows upon them."&mdash;<span class="smcap">Blair</span>.<br />

"The king is but a man, as I am; the violet smells to him as it
does to me; the element shows to him as it doth to me; all his
senses have but human conditions; his ceremonies laid by, in his
nakedness he appears but a man; and though his affections are
higher mounted than ours, yet, when they stoop, they stoop with
the like wing."&mdash;<span class="smcap">Shakespeare</span>.</p>
</div>

<div class="blockquot2"><p>
<i>Malcolm.</i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Comes the king forth, I pray you?<br />
<i>Doctor.</i> Ay, sir: there are a crew of wretched souls,<br />
That stay his cure: their malady convinces<br />
The great assay of art; but at his touch,<br />
Such sanctity hath heaven given his hand,<br />
They presently amend.<br />
<i>Malcolm.</i>&nbsp;&nbsp;&nbsp;&nbsp;I thank you, doctor.&nbsp;&nbsp;&nbsp; [Exit <i>Doctor.</i><br />
<i>Macduff.</i> What's the disease he means?<br />
<i>Malcolm.</i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;'Tis call'd the evil:<br />
A most miraculous work in this good king,<br />
Which often, since my here remain in England,<br />
I have seen him do. How he solicits heaven,<br />
Himself best knows; but strangely-visited people,<br />
All swoln and ulcerous, pitiful to the eye,<br />
The mere despair of surgery, he cures;<br />
Hanging a golden stamp about their necks,<br />
Put on with holy prayers: and 'tis spoken,<br />
To the succeeding royalty he leaves<br />
The healing benediction.&mdash;<i>Macbeth</i>, Act iv, Sc. 3.
</p></div>



<p>Perhaps we have no better example of the effect
of the belief in healers than that presented by what
was known as "king's touch." It is typical of the<span class='pagenum'><a name="Page_225" id="Page_225">225</a></span>
cures performed by healers, and on that account I
shall give a rather full account of the phenomenon.</p>

<p>Touching by the sovereign for the amelioration
of sundry diseases was a currently accepted therapeutic
measure. The royal touch was especially
efficacious in epilepsy and scrofula, the latter being
consequently known as "king's-evil." So far as
we are able to trace this practice in history, it began
with Edward the Confessor in England and
St. Louis in France. There has been not a little
dispute concerning its real origin. "Laurentius,
first physician to Henry IV, of France, who is indignant
at the attempt made to derive its origin from
Edward the Confessor, asserts the power to have
commenced with Clovis I, A. D. 481, and says that
Louis I, A. D. 814, added to the ceremonial of
touching, the sign of the cross. Mezeray also says,
that St. Louis, through humility, first added the
sign of the cross in touching for the king's evil."<a name="FNanchor_167_164" id="FNanchor_167_164"></a><a href="#Footnote_167_164" class="fnanchor">167</a></p>

<div class="figcenter" style="width: 400px;"><a name="illus5" id="illus5"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus5.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus5-tb.jpg"
width="400" height="635" alt="KING'S TOUCH-PIECES" /></a><br />
<span class="caption">KING'S TOUCH-PIECES</span></div>

<p>William of Malmesbury gives the origin of the
royal touch in his account of the miracles of Edward
the Confessor. "A young woman had married a
husband of her own age, but having no issue by
the union, the humours collecting abundantly about
her neck, she had contracted a sore disorder, the
glands swelling in a dreadful manner. Admonished
in a dream to have the part affected washed by the
<span class='pagenum'><a name="Page_226" id="Page_226">226</a></span>king, she entered the palace, and the king himself
fulfilled this labour of love, by rubbing the woman's
neck with his fingers dipped in water. Joyous
health followed his healing hand; the lurid skin
opened, so that worms flowed out with the purulent
matter, and the tumour subsided. But as the
orifice of the ulcers was large and unsightly, he
commanded her to be supported at the royal expense
until she should be perfectly cured. However,
before a week had expired, a fair new skin
returned, and hid the scars so completely, that
nothing of the original wound could be discovered;
and within a year becoming the mother of twins,
she increased the admiration of Edward's holiness.
Those who knew him more intimately, affirm that
he often cured this complaint in Normandy; whence
appears how false is the notion, who in our times
assert, that the cure of this disease does not proceed
from personal sanctity, but from hereditary virtue
in the royal line."<a name="FNanchor_168_165" id="FNanchor_168_165"></a><a href="#Footnote_168_165" class="fnanchor">168</a> The fact that Edward was a
saint as well as a king throws some light on the
subject, for many miracles were attributed to him.
Jeremy Collier maintained that the scrofula miracle
is hereditary upon all his successors, but we find
that not blood but royal prestige was the secret.
He said "that this prince cured the king's evil is
beyond dispute: and since the credit of this miracle
is unquestionable, I see no reason why we should
<span class='pagenum'><a name="Page_227" id="Page_227">227</a></span>scruple believing the rest.... King Edward the
Confessor was the first that cured this distemper,
and from him it has descended as an hereditary
miracle upon all his successors. To dispute the
matter of fact, is to go to the excesses of skepticism,
to deny our senses, and be incredulous even to
ridiculousness."<a name="FNanchor_169_166" id="FNanchor_169_166"></a><a href="#Footnote_169_166" class="fnanchor">169</a></p>

<p>The quotation given above from William of
Malmesbury is the earliest mention of the gift of healing
by the royal touch. No historian at or near the
time of Edward has alluded to the supposed power
vested in him. Not even the bull of Pope Alexander
III, by which Edward was canonized about
two centuries after his decease, makes any allusion
whatever to the cures effected by him through the
imposition of hands.</p>

<p>English and French writers have disagreed not
only regarding the origin, but also regarding the
real possession of the power, the English denying
it to the French kings and the French with equal
vigor restricting it to their own sovereigns. There
seems to be little doubt that the sovereigns of both
nations made cures, but the healing was confined
to these two royal families; the intermarriages in
the two families probably account for the belief
in the transmission of the gift, regardless of the
origin.</p>

<p>The ability to heal certain diseases passed down
<span class='pagenum'><a name="Page_228" id="Page_228">228</a></span>from reign to reign notwithstanding the religious
belief, the character, or the legitimate succession of
the sovereign, to the time of Queen Anne. It must
not be supposed that the practice was continuous
for the seven centuries from Edward the Confessor
to Anne: we have no record whatever of the first
four Norman kings attempting to cure any one by
the imposition of hands, and we know that William
III refused to attempt healing. Andrew Boorde
defines king's-evil as an "euyl sickenes or impediment,"
and advises as follows: "For this matter
let euery man make frendes to the Kynges maiestie,
for it doth pertayne to a Kynge to helpe this infirmitie
by the grace the whiche is geuen to a Kynge
anoynted." In his <i>Introduction to Knowledge</i> (1547-1548)
he continues: "The Kynges of England by
the power that God hath gyuen to them, dothe make
sicke men whole of a sickeness called the kynges
euyll."<a name="FNanchor_170_167" id="FNanchor_170_167"></a><a href="#Footnote_170_167" class="fnanchor">170</a></p>

<p>There is a curious passage in Aubrey in which he
says: "The curing of the King's Evil by the touch
of the king, does much puzzle our philosophers, for
whether our kings were of the house of York or
Lancaster, it did the cure for the most part." Sir
John Fortescue, in defending the House of Lancaster
against the House of York, claimed that the
crown could not descend to a female because the
Queen was not qualified by the form of anointing
<span class='pagenum'><a name="Page_229" id="Page_229">229</a></span>
her to cure the disease called the king's-evil. It
must have been very comforting to all concerned
to find that the power to cure disease by the royal
touch had not been affected by the change of sex
of the reigning sovereign.</p>

<p>The gift was not impaired by the Reformation,
and an obdurate Roman Catholic was converted on
finding that Elizabeth, after the Pope's excommunication,
could cure his scrofula. Elizabeth, however,
could not bring herself fully to accept the
reality of these cures. She continued the practice
on account of the pressure of public opinion, but
upon one occasion she told a multitude of afflicted
ones who had applied to her for relief, "God alone
can cure your diseases." Dr. Tooker, the Queen's
chaplain, though, certified freely to his own knowledge
of the cures wrought by her, as did also
William Cowles, the Queen's surgeon. Robert
Laneham's letter, concerning the Queen's visit to
Kenilworth Castle, relates how, on July 18, 1575,
her Majesty touched for the evil, and that it
was a "day of grace." "By her highnes accustumed
mercy and charitee, nyne cured of the peynfull
and daungerous diseaz, called the king's euill;
for that Kings and Queenz of this Realm withoout
oother medsin (saue only by handling and prayerz)
only doo cure it."</p>

<p>James I wished to drop it as a worn-out superstition,
but was warned by his advisers that to do<span class='pagenum'><a name="Page_230" id="Page_230">230</a></span>
so would be to abate a prerogative of the crown;
the practice therefore continued, and good testimony
exists as to the cures wrought by him. The
following is an extract from a letter from John
Chamberlain to Sir Dudley Carleton, ambassador at
The Hague, dated London, 14th November, 1618:
"The Turkish Chiaus is shortly coming for the Hagh.
On Tuesday last he took leave of the king, and
thanked his majesty for healing his sonne of the
kinges evill; which his majesty performed with all
solemnity at Whitehall on Thursday was seve-night."
Charles I also enjoyed the same power,
notwithstanding the public declaration by Parliament
"to inform the people of the superstition of
being touched by the king for the evil." When a
prisoner he cured a man by simply saying, "God
bless thee and grant thee thy desire," the Puritans
not permitting him to touch the patient. Whereupon
it is asserted by Dr. John Nicholas on his own
knowledge, the blotches and humors disappeared
from the patient's body and appeared in the bottle
of medicine which he held in his hand. Charles's
blood had the same efficacy. This sovereign substituted
in some cases the giving of a piece of silver
instead of the gold, which was usually presented to
the patient. Badger says that this king "excelled
all his predecessors in the divine gift; for it is manifest
beyond all contradiction, that he not only cured
by his sacred touch, both with and without gold,<span class='pagenum'><a name="Page_231" id="Page_231">231</a></span>
but likewise perfectly effected the same cure by his
prayer and benediction only." In his reign the gift
was exercised at certain seasons of the year, Easter
and Michaelmas being at first set apart for this
purpose. A further regulation, which is quite suggestive,
was that the patient must present a certificate
to the effect that he had never before been
touched for the disease.</p>

<p>The following incident is related concerning
Charles I: "A young gentlewoman of about sixteen
years of age, Elizabeth Stevens, of Winchester,
came (7 October, 1648) into the presence-chamber
to be touched for the evill, which she was supposed
to have; and therewith one of her eyes (that namely
on the left side) was so much indisposed, that by
her owne and her mother's testimony (who was then
also present), she had not seene with that eye of
above a month before. After prayers, read by Dr.
Sanderson, the maide kneeled downe among others,
likewise to be touched. And his majestie touched
her, and put a ribbon, with a piece of money at it,
in usuall manner, about her neck. Which done,
his majesty turned to the lords (viz., the duke of
Richmond, the earl of Southampton, and the earl
of Lindsey) to discourse with them. And the said
young gentlewoman of her own accord said openly:
'Now, God be praised! I can see of this fore eye.'
And afterwards declared she did see more and more
by it, &amp; could, by degrees, endure the light of the<span class='pagenum'><a name="Page_232" id="Page_232">232</a></span>
candle. All which his majestie, in the presence of
the said lords &amp; many others, examined himself, &amp;
found to be true. And it hath since been discovered
that, some months agone, the said young gentlewoman
professed that, as soon as she was come of
age sufficient, she would convey over to the king's
use all her land; which to the valew of about &pound;130
<i>per annum</i>, her father deceased had left her sole
heyre unto."<a name="FNanchor_171_168" id="FNanchor_171_168"></a><a href="#Footnote_171_168" class="fnanchor">171</a></p>

<p>Charles II, perhaps the most unworthy of English
monarchs, was by far the busiest healer, and
even while in exile in the Netherlands he retained
the power to cure. In one month he touched two
hundred and sixty at Breda, and Lower said: "It
was not without success, since it was the experience
that drew thither every day a great number of
those diseased even from the most remote provinces
of Germany." An official register of the persons
touched was kept for every month in his reign, but
about two and a half years appear to be wanting.
The smallest number he touched in one year was
2,983; that was in 1669. In 1682 he touched 8,500
persons. In 1684 the throng was such that six or
seven of the sick were trampled to death. The
total number touched in his reign was 92,107.<a name="FNanchor_172_169" id="FNanchor_172_169"></a><a href="#Footnote_172_169" class="fnanchor">172</a> It
is instructive to note, however, that while in no
other reign were so many people touched for scrofula
<span class='pagenum'><a name="Page_233" id="Page_233">233</a></span>
and so many cures vouched for, in no other reign
did so many people die of that disease.<a name="FNanchor_173_170" id="FNanchor_173_170"></a><a href="#Footnote_173_170" class="fnanchor">173</a></p>

<p>John Browne, surgeon in ordinary to his majesty
and to St. Thomas's Hospital, and author of many
learned works on surgery and anatomy, published
accounts of sixty cures due to this monarch. He
says a surgeon attested the reality of the disease
before the miracle was performed, to exclude impostors
who were seeking the gold, for, in addition
to the regular formula, the king hung about the neck
of the person touched a ribbon to which was attached
a gold coin. Notwithstanding these stringent
measures, some were able to impose on the king,
for the coins were often found in the shops, having
been sold by the recipients. Says Brand: "Barrington
tells us of an old man who was a witness in
a cause, and averred that when Queen Anne was
at Oxford, she touched him whilst a child for the
evil. Barrington, when he had finished his evidence,
'asked him whether he was really cured? upon
which he answered with a significant smile, that he
believed himself never to have had a complaint
that deserved to be considered as the Evil, but that
his parents were poor, and had no objection to the
bit of gold.'"<a name="FNanchor_174_171" id="FNanchor_174_171"></a><a href="#Footnote_174_171" class="fnanchor">174</a></p>

<p>While it was not unknown before, the presentation
of a piece of gold was first generally introduced
<span class='pagenum'><a name="Page_234" id="Page_234">234</a></span>in the reign of Henry VII. It probably descended
from a practice common in the time of Edward III,
whose coin, the rose-noble, is said to have been worn
as an amulet to preserve from danger in battle. The
angel-noble of Henry VII, valued at ten shillings,
appears to have been the coin given; it was in common
use and not made especially for this purpose.
It had the figure of the Archangel Michael on one
side and a ship in full sail on the other. Before
hanging it on the patient's neck the monarch always
crossed the sore with it. The outlay for gold coins
presented to the afflicted on these occasions rose
in some years as high as &pound;10,000. So great was
the expense that after the reign of Elizabeth the
size of the coin was reduced. Touching pieces of
the time of Charles II are not rare even now.</p>

<p>In 1684 Surgeon John Browne published a curious
work entitled <i>Adenochoiradelogia: or an Anatomick-Chirurgical
Treatise on Glandules and Strum&aelig;s,
or King's Evil Swellings</i>. In this the author traces
the gift of healing from our Saviour to the apostles,
and thence by a continuous line of Christian kings
and governors, and holy men, commencing with
Edward the Confessor, whom he regards as the first
curer of scrofula by contact or imposition of hands.
After referring to his majesty in most flattering
terms, he continues concerning "the admirable
effects and wonderful events of his royal cure
throughout all nations, where not only English,<span class='pagenum'><a name="Page_235" id="Page_235">235</a></span>
Dutch, Scotch, and Irish have reaped ease and cure,
but French, Germans, and all countreyes whatsoever,
far and near, have abundantly seen and received
the same: and none ever, hitherto, I am
certain, mist thereof, unless their little faith and
incredulity starved their merits, or they received
his gracious hand for curing another disease, which
was not really evermore allowed to be cured by
him; and as bright evidences hereof, I have presumed
to offer that some have immediately upon
the very touch been cured; others not so easily
quitted from their swellings till the favor of a
second repetition thereof. Some also, losing their
gold, their diseases have seized them afresh, and no
sooner have these obtained a second touch, and
new gold, but their diseases have been seen to vanish,
as being afraid of his majesties presence; wherein
also have been cured many without gold; and this
may contradict such who must needs have the king
give them gold as well as his touch, supposing one
invalid without the gift of both. Others seem also
as ready for a second change of gold as a second
touch, whereas their first being newly strung upon
white riband, may work as well (by their favour).
The tying the Almighty to set times and particular
days is also another great fault of those who can
by no means be brought to believe but at Good
Friday and the like seasons this healing faculty is of
more vigour and efficacy than at any other time,<span class='pagenum'><a name="Page_236" id="Page_236">236</a></span>
although performed by the same hand. As to the
giving of gold, this only shows his majesties royal
well-wishes towards the recovery of those who come
thus to be healed."<a name="FNanchor_175_172" id="FNanchor_175_172"></a><a href="#Footnote_175_172" class="fnanchor">175</a> He refers to some "Atheists,
Sadducees, and ill-conditioned Pharisees" who disbelieved,
and he gives the letter of one who went,
a complete sceptic, to satisfy his friends, and came
away cured and converted.</p>

<p>Browne includes the following case which seems
to him conclusive: "A Nonconformist child, in
Norfolk, being troubled with scrofulous swellings,
the late deceased Sir Thomas Browne, of Norwich,
being consulted about the same, his majesty being
then at Breda or Bruges, he advised the parents of
the child to have it carried over to the king (his
own method being used ineffectively); the father
seemed very strange at this advice, and utterly
denied it, saying the touch of the king was of no
greater efficacy than any other man's. The mother
of the child, adhering to the doctor's advice, studied
all imaginable means to have it over, and at last
prevailed with her husband to let it change the air
for three weeks or a month; this being granted, the
friends of the child that went with it, unknown
to the father, carried it to Breda, where the king
touched it, and she returned home perfectly healed.
The child being come to its father's house, and he
<span class='pagenum'><a name="Page_237" id="Page_237">237</a></span>finding so great an alteration, inquires how his
daughter arrived at this health. The friends thereof
assured him, that if he would not be angry with
them, they would relate the whole truth; they,
having his promise for the same, assured him they
had the child to be touched at Breda, whereby they
apparently let him see the great benefit his child
received thereby. Hereupon the father became so
amazed that he threw off his Nonconformity, and
expressed his thanks in this manner: 'Farewell to
all dissenters, and to all nonconformists; if God can
put so much virtue into the king's hand as to heal
my child, I'll serve that God and that king so long
as I live, with all thankfulness.'"<a name="FNanchor_176_173" id="FNanchor_176_173"></a><a href="#Footnote_176_173" class="fnanchor">176</a> It is unfortunate
that we have a change of air and food to consider
in this case, else we might have a good example
of a real miracle.</p>

<p>Friday was usually set apart in this reign as the
regular day for healing, but, in addition to this,
special portions of the church year were reserved
for the exercise of this gift. Very careful examinations
were made by the surgeons, and those who
were found to be suffering from the evil were presented
with a ticket by the surgeon which entitled
them to receive the healing touch of the king. If
the king's touch were really efficacious, one might
think that the disease should have been wholly
exterminated during this reign, so great were the
<span class='pagenum'><a name="Page_238" id="Page_238">238</a></span>
number touched. On the contrary, the deaths were
more numerous, and on account of the neglect of
medical and surgical means it spread very widely.</p>

<p>James II, it is said by Dr. Heylin, also wrought
cures upon babes in their mothers' arms, and the
fame of these cures was so great that the year before
James was dethroned, a pauper of Portsmouth,
New Hampshire, petitioned the general assembly to
enable him to make the voyage to England to be
healed by the royal touch. In one of his progresses
James touched eight hundred persons in Chester
Cathedral.</p>

<p>William III evidently thought of the matter as
a superstition, and on one occasion he touched a
patient, saying to him, "God give you better health
and more sense"; notwithstanding the incredulity
of the sovereign, Whiston assures us that the person
was healed. With honest good sense, however,
William refused to exercise the power which most
of his subjects undoubtedly thought he possessed,
and many protests were made, and much proof
was adduced concerning "the balsamic virtues of
the royal hand." This refusal to continue the
practice of touching brought upon him the charge
of cruelty from the parents of scrofulous children,
while bigots lifted up their hands and eyes in holy
horror at his impiety.</p>

<p>Dr. Samuel Johnson was one of the last persons
to receive the imposition of royal hands; when a<span class='pagenum'><a name="Page_239" id="Page_239">239</a></span>
boy of four and a half years, he was touched by
Queen Anne, together with about two hundred
others, on March 30, 1712. In his case at least the
touch was inefficacious, for he was subject to scrofula
all his life. Boswell says:<a name="FNanchor_177_174" id="FNanchor_177_174"></a><a href="#Footnote_177_174" class="fnanchor">177</a> "His mother, yielding
to the superstitious notion, which, it is wonderful
to think, prevailed so long in this country, as to the
virtue of the royal touch; a notion which our kings
encouraged, and to which a man of such inquiry
and such judgment as Carte could give credit, carried
him to London, where he was actually touched
by Queen Anne. Mrs. Johnson, indeed, as Mr.
Hector informed me, acted by the advice of the
celebrated Sir John Floyer, then a physician in
Litchfield." At this time few persons but Jacobites
believed in king's touch as a miracle. Dr. Daniel
Turner, though, relates that several cases of scrofula
which had been unsuccessfully treated by himself
and Dr. Charles Bernard, sergeant-surgeon to
her majesty, yielded afterwards to the efficacy of
the queen's touch.</p>

<p>During the reign of Anne the sceptics outnumbered
the believers and at her death the practice
was discontinued. Among the unbelievers was the
above-mentioned Dr. Charles Bernard, an account
of whose conversion is given by Oldmixon as follows:
"Yesterday the queen was graciously pleased
to touch for the King's evil some particular persons
<span class='pagenum'><a name="Page_240" id="Page_240">240</a></span>in private; and three weeks after, December 19,
yesterday, about twelve at noon her majesty was
pleased to touch, at St. James', about twenty persons
afflicted with the King's evil. The more ludicrous
sort of skeptics, in this case, asked why it
was not called the queen's evil, as the chief court of
justice was called the Queen's Bench. But Charles
Bernard, the surgeon who had made this touching
the subject of his raillery all his lifetime till he became
body surgeon at court, and found it a good
perquisite, solved all difficulties by telling his companions
with a fleer '<i>Really one could not have
thought it, if one had not seen it</i>.' A friend of mine
heard him say it, and knew well his opinion of it."<a name="FNanchor_178_175" id="FNanchor_178_175"></a><a href="#Footnote_178_175" class="fnanchor">178</a></p>

<p>In 1745 there was an attempted revival of the
practice when Prince Charles Edward exercised this
prerogative of royalty.</p>

<p>Henry VII was the first monarch to establish a
particular ceremony to be observed at the healings.
He probably derived this from an old form of exorcism
used for the dispossessing of evil spirits. This
was altered at various times but may still be found
in the prayer-book of the reign of Queen Anne.
Indeed, it was not until some time after the accession
of George I that the University of Oxford
ceased to reprint the office of healing, together with
the Liturgy.</p>

<p>The routes to be travelled by royal personages
<span class='pagenum'><a name="Page_241" id="Page_241">241</a></span>and the days on which the miracle was to be wrought
were fixed at sittings of the Privy Council, and the
clergy of all the parish churches of the realm were
solemnly notified. They, in turn, informed the
people, and the sufferers along the way had many
days in which to cherish the expectation of healing,
in itself so beneficial. The ceremony was conducted
with great solemnity and pomp. It has been vividly
described by Macaulay as follows: "When the appointed
time came, several divines in full canonicals
stood round the canopy of state. The surgeon of the
royal household introduced the sick. A passage of
Mark 16. was read. When the words 'They shall lay
their hands on the sick and they shall recover,' had
been pronounced, there was a pause and one of the
sick was brought to the king. His Majesty stroked
the ulcers and swellings, and hung round the patient's
neck a white ribbon to which was fastened
a gold coin. The other sufferers were led up in
succession; and as each was touched the chaplain
repeated the incantation, 'They shall lay their
hands on the sick and they shall recover.' Then
came the epistle, prayers, antiphonies, and a benediction."</p>

<p>Evelyn, in his <i>Diary</i>, gives us the form employed
by Charles II in July, 1660, as follows: "His
Majestie first began to touch for evil according to
costume, thus&mdash;His majestie sitting under his state
in the Banquetting House, the Chirurgeons cause<span class='pagenum'><a name="Page_242" id="Page_242">242</a></span>
the sick to be brought or led up to the throne, where
they kneeling, the King strokes their faces or cheekes
with both his hands at once, at which instant a
Chaplaine in his formalities says: 'He put his hands
on them and he healed them.' This is sayed to
every one in particular. When they have all been
touched they come up againe in the same order;
and the other Chaplaine kneeling, and having angel-gold
strung on white ribbon on his arme, delivers
them one by one to his Majestie, who puts them
about the necks of the touched as they passe, whilst
the first Chaplaine repeats: 'That is the true light
who came into the world.' Then follows an Epistle
(as at first, a Gospel) with the Liturgy, prayers for
the sick with some alteration, lastly the blessing:
and the Lo. Chamberlaine and Comptroller of the
Household, bring a basin, ewer, and towel for his
Majestie to wash."<a name="FNanchor_179_176" id="FNanchor_179_176"></a><a href="#Footnote_179_176" class="fnanchor">179</a></p>

<p>The belief in the efficacy of the king's touch was
general, and Lecky tells us its genuineness "was
asserted by the privy council, by the bishops of
two religions, by the general voice of the clergy in
the palmiest days of the English Church, by the
University of Oxford, and by the enthusiastic assent
of the people. It survived the ages of the
Reformation, of Bacon, of Milton, and of Hobbes.
It was by no means extinct at the age of Locke,
and would probably have lasted still longer, had
<span class='pagenum'><a name="Page_243" id="Page_243">243</a></span>
not the change of dynasty at the Revolution assisted
the tardy scepticism."<a name="FNanchor_180_177" id="FNanchor_180_177"></a><a href="#Footnote_180_177" class="fnanchor">180</a></p>

<p>In France there was the same belief in the efficacy
of the royal touch. Philip I exercised the gift, but
the French historians say that he was deprived of
the power on account of the irregularity of his life.
Laurentius reports that Francis I, when a prisoner
in Spain, cured a great number of people of struma
(scrofula). A paraphrase of the Latin verse which
Lascaris wrote concerning this event is as follows:</p>

<div class="poem">
<div class="stanza">
<span class="i0">"The king applies his hand, diseases fly,</span>
<span class="i05">And though a captive, still the powers on high</span>
<span class="i05">Regard his touch. This striking proof is giv'n,</span>
<span class="i05">That they who bound him are the foes of Heav'n."</span>
</div>
</div>

<p>Concerning the touching by the kings of France,
Pettigrew says: "In the church of St. Maclou, in
St. Denys, Heylin (<i>Cosmograph.</i>, p. 184) says the
kings of France, with a fast of nine days and other
penances, used to receive the gift of healing the
king's evil with nothing but a touch." Philip de
Comines states, that the king always confessed before
the cure of the king's evil. Butler (<i>Lives of the
Saints</i>, vol. VIII, p. 394) says, 'The French kings
usually only perform this ceremony on the day they
have received the holy communion.' The historians
who write under the first two families of the
French kings are altogether silent as to the kings'
curing the evil by the touching. (<i>Veyrard Trav.</i>,
<span class='pagenum'><a name="Page_244" id="Page_244">244</a></span>
p. 109.) Philip of Valois is reported to have cured
1400 people afflicted with the king's evil. Of Louis
XIII, it was said that he had assigned all his power
to Cardinal Richelieu, except that of curing the
king's evil. Carte says, some of the French writers
ascribe the gift of healing to their king's devotion
toward the relics of St. Marculf, in the church
of Corbigny, in Champagne: to which the kings
of France, immediately after their coronation at
Rheims, used to go in solemn procession. A veneration
was also paid to this saint in England, and
a room in memory of him, in the palace of Westminster,
has frequently been mentioned in the Rolls
of Parliament, and which was called the Chamber
of St. Marculf, being, as Carte conjectures, probably
the place where the kings used to touch for the
evil. This room was afterward called the Painted
Chamber. The French kings practised the touch
extensively. Gemelli, the traveller, states, that
Louis XIV touched 1600 persons on Easter Sunday,
1686.<a name="FNanchor_181_178" id="FNanchor_181_178"></a><a href="#Footnote_181_178" class="fnanchor">181</a> The words he used were, 'Le Roy te touche,
Dieu te gu&eacute;risse.' Every Frenchman received fifteen
sous, and every foreigner thirty. The French
kings kept up the practice to 1776."<a name="FNanchor_182_179" id="FNanchor_182_179"></a><a href="#Footnote_182_179" class="fnanchor">182</a></p>

<p>"Servetus," says Hammond, "who was not of a
credulous mind, says in the first edition of his <i>Ptolemy</i>,
published in 1535, that he had seen the king
<span class='pagenum'><a name="Page_245" id="Page_245">245</a></span>
touch many persons for the disease, but he had
never seen any that were cured thereby. But the
last clause of this sentence excited the ire of the
censor, and in the next edition, published in 1541,
the words '<i>an sanati fuerint non vidi</i>' were changed
to '<i>pluresque sanatos passim audivi</i>': 'I have heard
of many that were cured.' Testimony in support
of miracles has often been manufactured, but the
natural obstinacy and truthfulness of Servetus
would not admit of his giving his personal endorsement
at the expense of his convictions."<a name="FNanchor_183_180" id="FNanchor_183_180"></a><a href="#Footnote_183_180" class="fnanchor">183</a></p>

<p>Within the last half-century we have had an
example of the value of the royal touch. When
cholera was raging in Naples in 1865, and the people
were rushing from the city by thousands, King
Victor Emmanuel went the rounds of the hospitals
in an endeavor to stimulate courage in the hearts of
his people. He lingered at the bedside of the patients
and spoke encouraging words to them. On
a cot lay one man already marked for death. The
king stepped to his side, and pressing his damp, icy
hand, said, "Take courage, poor man, and try to
recover soon." That evening the physicians reported
a diminution of the disease in the course
of the day, and the man marked for death out of
danger. The king had unconsciously worked a marvellous
cure.<a name="FNanchor_184_181" id="FNanchor_184_181"></a><a href="#Footnote_184_181" class="fnanchor">184</a></p>
<p><span class='pagenum'><a name="Page_246" id="Page_246">246</a></span>
It seems certain that there was not the efficacy
in king's touch which was claimed for it, or it would
not have been discontinued after having held sway
for over seven hundred years. No doubt the quasi-religious
character of the office of the sovereign
helped much in the belief, and when such men as
Charles II were able to heal, little connection between
religion and healing could longer be thought
possible, as far as the healing by king's touch was
concerned.</p>

<p>The Hallowing of Cramp Rings was not unlike
the king's touch. It is described by Bishop Percy
in his <i>Northumberland Household Book</i>, where we
have the following account: "And then the Usher
to lay a Carpett for the Kinge to Creepe to the
Crosse upon. An that done, there shal be a Forme
sett upon the Carpett, before the Crucifix, and a
Cushion laid upon it for the King to kneale upon.
And the Master of the Jewell Howse ther to be
ready with the Booke concerninge the Hallowing of
the Crampe Rings, and Amner (Almoner) muste
kneele on the right hand of the King, holdinge the
sayde booke. When that is done the King shall rise
and goe to the Alter, wheare a Gent. Usher shall be
redie with a Cushion for the Kinge to kneele upon;
and then the greatest Lords that shall be ther to
take the Bason with the Rings and beare them
after the Kinge to offer."</p>

<p>In the Harleian Manuscripts there is a letter from<span class='pagenum'><a name="Page_247" id="Page_247">247</a></span>
Lord Chancellor Hatton to Sir Thomas Smith, dated
September 11, 158-, about a prevailing epidemic, and
enclosing a ring for Queen Elizabeth to wear between
her breasts, the said ring having "the virtue
to expell infectious airs."</p>

<p>Andrew Boorde, already quoted, says: "The
Kynges of England doth halowe euery yere crampe
rynges, the whyche rynges, worne on ones fynger,
dothe helpe them the whyche hath the crampe."<a name="FNanchor_185_182" id="FNanchor_185_182"></a><a href="#Footnote_185_182" class="fnanchor">185</a>
Also, "The kynges majesty hath a great help in this
matter, in hallowynge crampe rynges, and so given
without money or petition."</p>

<p>In the account of the ceremony given by Hospinian,
he states that "it was performed upon Good
Friday, and that it originated from a ring which
had been brought to King Edward by some persons
from Jerusalem, and one which he himself hath long
before given privately to a poor petitioner who
asked alms of him for the love he bore to St. John
the Evangelist. This ring was preserved with great
veneration in Westminster Abbey, and whoever
was touched by this relic was said to be cured of the
cramp or of the falling sickness." Burnet informs
us that Bishop Gardiner was at Rome in 1529, and
that he wrote a letter to Ann Boleyn, by which it
appears that Henry VIII blessed the cramp rings
before as well as after the separation from Rome,
and that she sent them as great presents thither.
<span class='pagenum'><a name="Page_248" id="Page_248">248</a></span>
"Mr. Stephens, I send you here cramp rings for you
and Mr. Gregory and Mr. Peter, praying you to distribute
them as you think best.&mdash;<span class="smcap">Ann Boleyn.</span>"<a name="FNanchor_186_183" id="FNanchor_186_183"></a><a href="#Footnote_186_183" class="fnanchor">186</a></p>

<p>This ceremonial was practised by previous sovereigns
and discontinued by Edward VI. Queen
Mary intended to revive it, and, indeed, the office
for it was written out, but she does not appear to
have carried her intentions into effect.</p>

<div class="footnote"><p><a name="Footnote_167_164" id="Footnote_167_164"></a><a href="#FNanchor_167_164"><span class="label">167</span></a> T. J. Pettigrew, <i>Superstitions Connected with the History and
Practice of Medicine and Surgery</i>, pp. 154 f.</p></div>

<div class="footnote"><p><a name="Footnote_168_165" id="Footnote_168_165"></a><a href="#FNanchor_168_165"><span class="label">168</span></a> E. Berdoe, <i>The Origin and Growth of the Healing Art</i>, p. 372.</p></div>

<div class="footnote"><p><a name="Footnote_169_166" id="Footnote_169_166"></a><a href="#FNanchor_169_166"><span class="label">169</span></a> <i>Ecclesiastical History of Great Britain</i>, I, p. 225.</p></div>

<div class="footnote"><p><a name="Footnote_170_167" id="Footnote_170_167"></a><a href="#FNanchor_170_167"><span class="label">170</span></a> Quoted by Berdoe, <i>ibid.</i>, p. 371.</p></div>

<div class="footnote"><p><a name="Footnote_171_168" id="Footnote_171_168"></a><a href="#FNanchor_171_168"><span class="label">171</span></a> J. Brand, <i>Popular Antiquities</i>, pp. 257 f.</p></div>

<div class="footnote"><p><a name="Footnote_172_169" id="Footnote_172_169"></a><a href="#FNanchor_172_169"><span class="label">172</span></a> T. B. Macaulay, <i>History of England</i>, III, pp. 378 f.</p></div>

<div class="footnote"><p><a name="Footnote_173_170" id="Footnote_173_170"></a><a href="#FNanchor_173_170"><span class="label">173</span></a> A. D. White, <i>History of the Warfare of Science with Theology</i>,
II, p. 47.</p></div>

<div class="footnote"><p><a name="Footnote_174_171" id="Footnote_174_171"></a><a href="#FNanchor_174_171"><span class="label">174</span></a> J. Brand, <i>Popular Antiquities</i>, III, p. 256.</p></div>

<div class="footnote"><p><a name="Footnote_175_172" id="Footnote_175_172"></a><a href="#FNanchor_175_172"><span class="label">175</span></a> T. J. Pettigrew, <i>Superstitions Connected with the History and
Practice of Medicine and Surgery</i>, pp. 182-184.</p></div>

<div class="footnote"><p><a name="Footnote_176_173" id="Footnote_176_173"></a><a href="#FNanchor_176_173"><span class="label">176</span></a> Quoted by H. Tuke, <i>Influence of the Mind upon the Body</i>, pp. 359 f.</p></div>

<div class="footnote"><p><a name="Footnote_177_174" id="Footnote_177_174"></a><a href="#FNanchor_177_174"><span class="label">177</span></a> <i>Life of Johnson</i>, I, p. 42.</p></div>

<div class="footnote"><p><a name="Footnote_178_175" id="Footnote_178_175"></a><a href="#FNanchor_178_175"><span class="label">178</span></a> <i>History of England</i>, II, p. 302.</p></div>

<div class="footnote"><p><a name="Footnote_179_176" id="Footnote_179_176"></a><a href="#FNanchor_179_176"><span class="label">179</span></a> Vol. I, p. 323.</p></div>

<div class="footnote"><p><a name="Footnote_180_177" id="Footnote_180_177"></a><a href="#FNanchor_180_177"><span class="label">180</span></a> W. E. H. Lecky, <i>History of European Morals</i>, I, p. 364.</p></div>

<div class="footnote"><p><a name="Footnote_181_178" id="Footnote_181_178"></a><a href="#FNanchor_181_178"><span class="label">181</span></a> This was at Versailles.</p></div>

<div class="footnote"><p><a name="Footnote_182_179" id="Footnote_182_179"></a><a href="#FNanchor_182_179"><span class="label">182</span></a> T. J. Pettigrew, <i>Superstitions Connected with the History and
Practice of Medicine and Surgery</i>, pp. 156 f.</p></div>

<div class="footnote"><p><a name="Footnote_183_180" id="Footnote_183_180"></a><a href="#FNanchor_183_180"><span class="label">183</span></a> W. A. Hammond, <i>Spiritism and Nervous Derangement</i>, p. 150.</p></div>

<div class="footnote"><p><a name="Footnote_184_181" id="Footnote_184_181"></a><a href="#FNanchor_184_181"><span class="label">184</span></a> C. L. Tuckey, <i>Treatment by Hypnotism and Suggestion</i>, p. 30.</p></div>

<div class="footnote"><p><a name="Footnote_185_182" id="Footnote_185_182"></a><a href="#FNanchor_185_182"><span class="label">185</span></a> E. Berdoe, <i>The Origin and Growth of the Healing Art</i>, p. 371.</p></div>

<div class="footnote"><p><a name="Footnote_186_183" id="Footnote_186_183"></a><a href="#FNanchor_186_183"><span class="label">186</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 117.</p></div>



<hr style="width: 65%;" />

<p><span class='pagenum'><a name="Page_249" id="Page_249">249</a></span></p>
<h3><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X</h3>

<h4>MESMER AND AFTER</h4>

<div class="poem2">
<div class="stanza">
<span class="i0">"Some deemed them wondrous wise,</span>
<span class="i05">And some believed them mad."&mdash;<span class="smcap">Beattie</span>.</span>
</div><div class="stanza">
<span class="i0">"A perfect medicine for bodies that be sick</span>
<span class="i05">Of all infirmities to be relieved;</span>
<span class="i05">This heleth nature and prolongeth lyfe eke."</span>
</div>
</div>

<p><span class="smcap">Probably</span> no one would claim that the phenomena
now grouped under the head of hypnotism were
unknown before the end of the sixteenth century.
They are as old as man, yes, probably older, since
we know that some of the same phenomena apply
to animals. But the claim might well be made that
while isolated facts of this kind were well known,
especially in the East, no scientific collaboration
and explanation were attempted until this time.</p>

<p>As with all other departments of science, we may
trace a gradual development. Astrology of old
taught the influence of the stars upon men, which
doctrine was accepted by the great physician Theophrastus
Paracelsus (1490-1541). This, however,
was only part of his belief: the human body was
endowed with a double magnetism; one portion
attracted to itself the planets and was nourished
by them, the result of which was the mental powers;<span class='pagenum'><a name="Page_250" id="Page_250">250</a></span>
the other portion attracted and disintegrated the
elements, from which process resulted the body.
He also claimed that the magnetic virtue of healthy
persons attracted the enfeebled magnetism of the
sick. With this theory of animal magnetism, it
was only natural that he should value the use of the
magnet very highly in the cure of diseases. This
dual theory of magnetic cures, that of the magnetic
influence of men on men and of the magnet on man,
was prevalent for over a century, and found its
latest exponent in Mesmer.</p>

<p>Following Paracelsus, Glocenius, Burgrave, Helinotius,
Robert Fludd, and Kircher believed that the
magnet represented the universal principle by which
all natural phenomena might be explained. This
principle, existing as it did in the human body, was
an important factor in health and disease. The
great chemist Von Helmont (1577-1644) taught
more precisely that a power resided in man by
which he could magnetically affect others, and
thereby cure the sick who were most influenced by
it. He published a work on the effects of magnetism
on the human frame.</p>

<p>About the same time Balthazar Gracian, a Spaniard,
boldly proclaimed his views. "The magnet,"
he said, "attracts iron; iron is found everywhere;
everything, therefore, is under the influence of magnetism.... It
is the same agent which gives rise to
sympathy, antipathy, and the passions." Baptista
<span class='pagenum'><a name="Page_251" id="Page_251">251</a></span>Porta (1543-1615), one of the originators of the
weapon-salve, had also great faith in the magnet.
So effective was his work on the imaginations of
his patients that he was considered a magician and
prohibited from practising by the court of Rome.
Sebastian Wirdig, professor of medicine at the University
of Rostock, in Mecklenburg, wrote a treatise
on "The New Medicine of the Spirits" which he
presented to the Royal Society of London in 1673.
He maintained that a magnetic influence took place,
not only between the celestial and terrestrial bodies,
but between all living things. The whole world
was under the influence of magnetism: life was preserved
by magnetism, death was the consequence
of magnetism.</p>

<p>Maxwell (1581-1640) propagated somewhat the
same doctrine. He was a firm believer in sympathetic
cures, and assumed a vital spirit of the universe
which related all bodies. It was probably
from this that Mesmer got his idea of what he called
the universal fluid. It would seem, however, that
Maxwell was aware of the great influence of imagination
and suggestion. He said: "If you wish to
work prodigies, abstract from the materiality of
beings&mdash;increase the sum of spirituality in bodies&mdash;rouse
the spirit from its slumbers. Unless you
do one or other of these things&mdash;unless you can
bind the idea, you can never perform anything good
or great." About the same time, in Italy, Santanelli<span class='pagenum'><a name="Page_252" id="Page_252">252</a></span>
propagated the theory of a universal fluid. Everything
material possessed a radiating atmosphere
which operated magnetically. He also recognized,
however, the great influence of the imagination.</p>

<div class="figcenter" style="width: 400px;"><a name="illus6" id="illus6"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus6.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus6-tb.jpg"
width="400" height="481" alt="F. A. MESMER" /></a><br />
<span class="caption">F. A. MESMER</span></div>

<p>About the year 1771, Father Hell, a Jesuit, and
professor of astronomy at the University of Vienna,
became famous through his magnetic cures, and
invented steel plates of a peculiar form which he
applied to the naked body as a cure for several diseases.
In 1774 he communicated his system to
Mesmer, the man who, more than any one else,
drew the world's attention to the investigation of
mental healing. Various estimates have been made
of Mesmer's character and he frequently has been
condemned. He was fond of display, but it is doubtful
if he was more avaricious than most persons who
lived before and have lived since. He was evidently
honest in his scientific investigations and
opinions, and this is our main concern.</p>

<p>Friederich Antony Mesmer (1733-1815) was born
at Mersbury, in Swabia, and studied medicine at the
University of Vienna. He read freely the books
written by the authors already mentioned, and
accepted much of their teaching. His originality
consisted principally in applying to the sick this
universal principle, by means of contact and passes,
while his predecessors infused the vital spirit through
the use of talismans and of magic boxes. He took
his medical degree in 1766 and chose as the subject<span class='pagenum'><a name="Page_253" id="Page_253">253</a></span>
of his inaugural dissertation "The Influence of the
Planets in the Cure of Diseases." In this dissertation
he maintained "that the sun, moon, and fixed
stars mutually affect each other in their orbits;
that they cause and direct in our earth a flux and
reflux not only in the sea, but in the atmosphere,
and affect in a similar manner all organized bodies
through the medium of a subtle and mobile fluid,
which pervades the universe, and associates all
things together in mutual intercourse and harmony."
This influence, he said, was particularly exercised
on the nervous system, and produced two
states, which he called <i>intension</i> and <i>remission</i>,
which seemed to him to account for the different
periodical revolutions observable in several maladies.</p>

<p>Eight years later he met Father Hell, and after
trying some experiments with his metallic plates
was astonished at his success. He continued working
with Hell for some time, but they finally quarrelled,
and shortly afterward he stumbled upon his
theory of animal magnetism. After this he no
longer used the magnet in healing. The Academy
of Science at Berlin examined his claims, but their
report was far from favorable or flattering. Nevertheless,
writing to a friend from Vienna, he said:
"I have observed that the magnetic is almost the
same as the electric fluid, and that it may be propagated
in the same manner, by means of intermediate<span class='pagenum'><a name="Page_254" id="Page_254">254</a></span>
bodies. Steel is not the only substance adapted
to this purpose. I have rendered paper, bread,
wool, silk, stones, leather, glass, wood, men, and
dogs&mdash;in short, every thing I touched&mdash;magnetic
to such a degree, that these substances produced
the same effects as the loadstone on diseased persons.
I have charged jars with magnetic matter in
the same way as is done with electricity." About
this time he was nominated a member of the Academy
of Bavaria.</p>

<p>Leaving Vienna and travelling through Swabia
and Switzerland, he met Gassner and witnessed
some of his cures. Mesmer claimed that they were
performed by his newly discovered magnetism. He
arrived in Paris in 1778 and found this city more
receptive to his arts. He at first established himself
in an humble quarter of the city and began to
expound his theory. The following year he published
a paper in which he summed up his claims in
twenty-seven assertions to which he rigidly held
through his life. His doctrines were well received,
and acquired an impetus at the beginning by the
conversion of one of the leading physicians of the
faculty of medicine, Deslon, the Comte d'Artois'
first physician.</p>

<p>Pupils and patients now flocked to him. The
crowd was so great that Mesmer employed a <i>valet
toucheur</i> to magnetize in his place. This was not
sufficient; he then invented the famous <i>baquet</i>, or<span class='pagenum'><a name="Page_255" id="Page_255">255</a></span>
trough, around which thirty persons might simultaneously
be magnetized. This <i>baquet</i> is described
as follows: "A circular, oaken case, about a foot
high, was placed in the middle of a large hall, hung
with thick curtains, through which only a soft and
subdued light was allowed to penetrate; this was
the <i>baquet</i>. At the bottom of the case, on a layer
of powdered glass and iron filings, there lay full
bottles, symmetrically arranged, so that the necks
of all converged toward the centre; other bottles
were arranged in the opposite direction, with their
necks toward the circumference. All these objects
were immersed in water, but this condition was
not absolutely necessary, and the <i>baquet</i> might be
dry. The lid was pierced with a certain number
of holes, whence there issued jointed and moving
iron branches, which were to be held by the
patients. Absolute silence was maintained. The
patients were ranged in several rows round the
<i>baquet</i>, connected with each other by cords passed
round their bodies, and by a second chain, formed
by joining hands."<a name="FNanchor_187_184" id="FNanchor_187_184"></a><a href="#Footnote_187_184" class="fnanchor">187</a></p>

<p>Additional features were provided to heighten
the effect of the magnetic charm. "Richly stained
glass shed a dim religious light on his spacious
saloons, which were almost covered with mirrors.
Orange blossoms scented all the air of his corridors;
incense of the most expensive kinds burned in an<span class='pagenum'><a name="Page_256" id="Page_256">256</a></span>tique
vases on his chimney-pieces; &aelig;olian harps
sighed melodious music from distant chambers;
while sometimes a sweet female voice, from above
or below, stole softly upon the mysterious silence
that was kept in the house and insisted upon from
all visitors."<a name="FNanchor_188_185" id="FNanchor_188_185"></a><a href="#Footnote_188_185" class="fnanchor">188</a></p>

<p>Bailly, the historian and celebrated astronomer,
an eye-witness, describes the results. "Some patients
remain calm and experience nothing; others
cough, spit, feel slight pain, a local or general heat,
and fall into sweats; others are agitated and tormented
by convulsions. These convulsions are
remarkable for their number, duration, and force,
and have been known to persist for more than three
hours. They are characterized by involuntary,
jerking movements in all the limbs, and in the whole
body, by contraction of the throat, by twitchings
in the hypochondriac and epigastric regions, by
dimness and rolling of the eyes, by piercing cries,
tears, hiccough, and immoderate laughter. They
are preceded or followed by a state of languor or
dreaminess, by a species of depression, and even by
stupor.</p>

<p>"The slightest sudden noise causes the patient to
start, and it has been observed that he is affected
by a change of time or tune in the airs performed
on the pianoforte; that his agitation is increased by
a more lively movement, and that his convulsions
<span class='pagenum'><a name="Page_257" id="Page_257">257</a></span>
then become more violent. Patients are seen to be
absorbed in the search for one another, rushing together,
smiling, talking affectionately, and endeavoring
to modify their crises. They are all so submissive
to the magnetizer that even when they appear
to be in a stupor, his voice, a glance, or a sign will
rouse them from it. It is impossible not to admit,
from all these results, that some great force acts
upon and masters the patients, and that this force
appears to reside in the magnetizer. This convulsive
state is termed the <i>crisis</i>. It has been observed
that many women and few men are subject
to such crises; that they are only established after
the lapse of two or three hours, and that when one
is established, others soon and successively begin.</p>

<p>"When the agitation exceeds certain limits, the
patients are transported into a padded room; the
women's corsets are unlaced, and they may then
strike their heads against the padded walls without
doing themselves any injury." Notwithstanding
these means, thousands were healed of their diseases.</p>

<p>"It is impossible," says Baron Dupotet, "to conceive
the sensation which Mesmer's experiments
created in Paris. No theological controversy, in
the earlier ages of the Catholic Church, was ever
conducted with greater bitterness." He was called
a quack, a fool, and a demon, while his friends were
as extravagant in his praise as his foes in their<span class='pagenum'><a name="Page_258" id="Page_258">258</a></span>
censure. After this great excitement, his life may
largely be summed up in his challenges to different
societies, the appointment of commissions, their examinations,
and their reports.</p>

<p>On the advice of Deslon he challenged the Faculty
of Medicine, proposing to select twenty-four patients,
of whom twelve should be treated according
to the old and approved methods and twelve magnetically,
the cures to prove the efficacy of the treatment.
The faculty declined to accept the conditions.
Deslon asked his colleagues on the faculty
to summon a general meeting to examine the matter.
Through the influence of M. de Vauzesmes,
the meeting was very hostile to him, and he was
condemned and threatened with having his name
removed from the list of licensed physicians if he
did not reform.</p>

<p>Mesmer now wrote to Marie Antoinette suggesting
that the government furnish him with houses, land,
and a princely fortune to enable him to carry on his
experiments untroubled. The government finally
offered him a pension of 20,000 francs, and the
cross of the order of St. Michael, if he had made any
discovery in medicine, and would communicate it
to the physicians whom the king should name.
Mesmer refused the conditions and left Paris.</p>

<p>Deslon was then called upon to renounce animal
magnetism, but instead, invited investigation. In
1784 the government appointed a commission to<span class='pagenum'><a name="Page_259" id="Page_259">259</a></span>
inquire into magnetism, consisting of members from
the Faculty of Medicine and the Academy of
Sciences. Franklin, Lavoisier, and Bailly were
members, the last named being chosen reporter.
Another commission, composed of members of the
Royal Society of Medicine, was charged to make a
distinct report on the same subject. After experimenting
for five months the first commission presented
two reports, one public and the other secret,
neither of which was favorable. The Royal Society
of Medicine presented its report a few days later,
and agreed with the first commission with the
exception of one member, Laurent de Jussieu, who
dissented and published a separate report of a more
favorable nature. The gist of the commissions'
reports was that imagination, not magnetism, accounted
for the results.</p>

<p>Soon after the commissions started their investigations,
Mesmer returned to Paris at the invitation
of his friends, who proposed to open a subscription
for him for 10,000 louis. Immediately it was over-subscribed
by over 140,000 francs. He came with
the understanding that he was to give lectures and
to reveal the secret of animal magnetism. The
lectures and secrets were not satisfactory. After
the commission reported he left Paris and returned
to his own country where he was little heard of
during the remainder of his life which ended in 1815.</p>

<p>Whatever may be said of Mesmer, there seems to<span class='pagenum'><a name="Page_260" id="Page_260">260</a></span>
be no doubt about the honesty of his most famous
pupil, the Marquis de Puys&eacute;gur, and to him we are
indebted for a forward step. When Mesmer left
Paris, the marquis retired to his estate near Soissons,
and employed his leisure in magnetizing peasants.
He magnetized his gardener, a young man
named Victor, and after experimenting upon him
claimed that during the state Victor exhibited marvellous
telepathic and clairvoyant phenomena. Unable
to attend all the patients who applied to him,
he followed Mesmer's plan of magnetizing a tree.
An elm on the village green was chosen, and round
this patients gathered on stone benches as around
Mesmer's <i>baquet</i>.</p>

<p>Following Mesmer's theories very closely, the
contribution he made was in the recognition of the
likeness between the magnetized state and that of
somnambulism, so that he designated this state
"artificial somnambulism." He also modified the
conditions of inducing this state, and simple contact
or spoken orders were substituted for the use
of the <i>baquet</i>. The effect was therefore milder, and
instead of hysteria and violent crises accompanied
by sobs, cries, and contractions, there was peaceful
slumber. He recognized the rapport between operator
and subject, and amnesia on awaking, and other
phenomena now well known, but he still held to the
Mesmeric theory of the existence of a universal fluid
which saturated all bodies, especially the human<span class='pagenum'><a name="Page_261" id="Page_261">261</a></span>
body. It was electric in nature, and man could display
and diffuse this electric fluid at will.</p>

<p>While the Marquis de Puys&eacute;gur was using the elm
tree near Soissons, the Chevalier de Barbarin was
successfully magnetizing people without paraphernalia.
He sat by the bedside of the sick and prayed
that they might be magnetized; his efforts were
successful. He maintained that the effect of animal
magnetism was produced by the mere effort of one
human soul acting upon another; and when the
connection had once been established the magnetizer
could communicate his influence to the subject
regardless of the distance which separated them.
Numerous persons adopted this view, calling themselves
Barbarinists after their leader. In Sweden
and Germany they were called <i>spiritualists</i>, to distinguish
them from the followers of de Puys&eacute;gur,
who were called <i>experimentalists</i>.</p>

<p>About the same time a doctor of Lyons, P&eacute;t&eacute;tin,
experimented with magnetism. After his death a
paper written by him was published describing catalepsy
and sense transference. Numerous magnetic
societies were founded in the principal cities of
France. In Strasburg, the Society of Harmony, consisting
of more than one hundred and fifty members,
published for years the result of their work. The
disturbance incident to the Revolution and the wars
of the Empire which followed repressed the investigations
of magnetism in France for several years.</p>

<p><span class='pagenum'><a name="Page_262" id="Page_262">262</a></span>In England the advent of magnetism seems to
have taken place about 1788. In that year one Dr.
Mainandus, who had been a pupil first of Mesmer
and later of Deslon, arrived in Bristol and gave
public lectures on the subject. People of rank and
fortune soon came from different cities to be magnetized
or to place themselves under his tuition.
He afterward established himself in London where
he was equally successful in attracting and curing
people. So much curiosity was excited by the subject
that, about the same time, a man named Holloway
gave a course of lectures on animal magnetism
in London. Large crowds gathered to hear him at
the rate of five guineas for each pupil.</p>

<p>Loutherbourg, the painter, and his wife entered
upon a similar work. "Such was the infatuation
of the people to be witnesses of their strange manipulations,"
says Mackay, "that at times upwards of
three thousand persons crowded round their house
at Hammersmith, unable to gain admission. The
tickets sold at prices ranging from one to three
guineas." Loutherbourg later became a divine
healer. From 1789 to 1798 magnetism attracted
little or no attention in England. At the latter
date a Connecticut Yankee, Benjamin Douglas Perkins,
invented "metallic tractors." The Society of
Friends built a hospital called the "Perkinean Institute"
where all comers might be magnetized free
of cost.</p>

<p><span class='pagenum'><a name="Page_263" id="Page_263">263</a></span>About 1786 animal magnetism appeared in two
different places in Germany&mdash;on the upper Rhine
and in Bremen. At this time Lavater paid a visit
to Bremen and exhibited the magnetizing process
to several doctors. Bremen was for a long time a
focus of the new doctrine, and thereby was brought
into bad repute. About the same time the doctrine
spread from Strasburg over the Rhine provinces.
Among those active in experiments were B&ouml;ckmann
of Carlsruhe, Gmelin of Heilbronn, and Pezold of
Dresden. Soon it spread all over Germany. In
1789 Selle of Berlin brought forward a series of
experiments made at the Charit&eacute; (Hospital), in
which he confirmed some of the alleged phenomena
but excluded the supernormal.</p>

<p>Notwithstanding the early dislike, animal magnetism
flourished in Germany during the first twenty
years of the nineteenth century. In 1812 the Prussian
government sent Wolfart to Mesmer at Frauenfeld,
to acquaint himself with the subject. He returned
to Berlin an ardent adherent of Mesmer and
introduced magnetism into the hospital treatment.
From this magnetism flourished so much in Berlin
that, as Wurm relates, the Berlin physicians placed
a monument on the grave of Mesmer at M&ouml;rsburg,
and theological candidates received instruction in
physiology, pathology, and the treatment of sickness
by vital magnetism. The well-known physician
Koreff was interested in magnetism and often<span class='pagenum'><a name="Page_264" id="Page_264">264</a></span>
made use of it for healing purposes. Magnetism
was introduced everywhere, especially in Russia and
Denmark. In Switzerland and Italy it was at first
received with less sympathy, and in 1815 the exercise
of magnetism was forbidden in the whole of
Austria.</p>

<p>In 1813 the naturalist Deleuze published a book
entitled <i>Histoire critique du magn&eacute;tisme animal</i>.
Like his predecessors, he was chiefly interested in
the therapeutic value of magnetism, and insisted
that faith was necessary for effective treatment.
On account of this condition any demonstration
was impossible. He still held to the idea of a pervading
fluid and maintained that the depth of the
magnetic sleep depended upon the amount of the
magnetic charge. Shortly after the appearance of
Deleuze's book, interest in animal magnetism increased,
and several journals dealing exclusively
with the subject were started.</p>

<p>With the death of Mesmer in 1815 ended the first
period in the history of the phenomena known as
animal magnetism. Up to this time the generally
accepted theory was that of a vital fluid which permeated
every thing and person and through which
one person influenced another. The second period
extended from 1815-1841 when Braid discovered
and formulated the method of operation. The
third period reached from 1841-1887 during which
there was careful and scientific study of the whole<span class='pagenum'><a name="Page_265" id="Page_265">265</a></span>
subject, and hypnotism came into repute as a healing
measure. I am inclined to posit a fourth period,
1887 to the present time, for Myers' hypothesis of
a subliminal self, or the theory of the subconsciousness,
has made a great difference in the theory of
hypnotism.</p>

<p>The second period began when Abbe Faria in
1814-15 came from India to Paris and gave public
exhibitions, publishing the results of some of his
experiments. He seated his subjects in an arm-chair,
with eyes closed, and then cried out in a
loud commanding voice, "Sleep." He used no manipulations
and had no <i>baquet</i>, but he boasted of
having produced five thousand somnambulists by
this method. He opined that the state was caused
by no unknown force, but rested in the subject
himself. He agreed with the present generally
accepted theory that all is subjective.</p>

<p>Following Faria, Bertrand and Noizet paved the
way for the doctrine of suggestion notwithstanding
their inclination toward animal magnetism. Experiments
were performed at the H&ocirc;tel-Dieu in
1820 but later were prohibited. Through the influence
of Foissac in 1826 the Academy of Medicine
appointed a committee to examine the subject, and
in 1831 a report acknowledging the genuineness of
the phenomena was made, and therapeutic effects
were frankly admitted. In 1837 the Academy
appointed another commission to examine still<span class='pagenum'><a name="Page_266" id="Page_266">266</a></span>
further, for the members as a whole were not convinced.
The report of this commission was largely
negative.</p>

<p>After this the younger Burdin, a member of the
Academy, proposed to award from his own purse a
prize of 3,000 francs to any person who could read
a given writing without the aid of his eyes, and in
the dark. The existence of animal magnetism must
stand or fall on this test. That was the difficulty
during this period: the whole dispute was waged
about, and experiments consisted in tests of, clairvoyance,
transposition of the sense of sight, and
other mystical phenomena, instead of dealing with
the state as such. This, of course, made the struggle
much easier for the opponents of mesmerism,
but was largely the fault of the magnetizers. The
Burdin prize was not awarded, and in 1840 Double
proposed that the Academy should henceforth pay
no further attention to animal magnetism, but
treat the subject as definitely closed. This was
certainly unfair and unscientific, but was the attitude
assumed.</p>

<p>At the beginning of this period another series of
tests was being performed in Germany, but after
1820 the belief in magnetism declined more and
more. It flourished longest in Bremen and in
Hamburg where Siemers was its advocate. From
1830-1840 Hensler and Ennemoser were the chief
exponents in Bavaria. As the scientific investiga<span class='pagenum'><a name="Page_267" id="Page_267">267</a></span>tors
withdrew from the study, the charlatans and
frauds entered the field, and the marvellous and
occult were emphasized, so that in 1840 little general
attention was paid to the subject.</p>

<p>Notwithstanding the efforts of the London physicians
Elliotson and Ashburner, magnetism could
obtain little footing in England during this period.
Numerous investigations were made, however, and
several publications were sent forth. Townshend,
Scoresby, and Lee are names prominent in the
study of the subject in England at this time. In
the next period, though, an Englishman gives the
impetus necessary for the successful pursuit of the
study.</p>

<p>In 1841 the French magnetizer, La Fontaine, gave
some public exhibitions in Manchester which attracted
the attention of a physician by the name of
James Braid. Through the aid rendered by Braid,
animal magnetism blossomed into a science. He
directed the subject into its proper field: he eschewed
the occult and mysterious, and emphasized observation
and experiment. It was Braid who gave us
the word "hypnotism." At first a sceptic, he began
experimenting and proved that fixity of gaze
had in some way such an influence on the nervous
system of the subject that he went off into a sleep.
He therefore opined that the transmission of a fluid
by the operator had no part in the matter.</p>

<p>He further showed that an assumed attitude<span class='pagenum'><a name="Page_268" id="Page_268">268</a></span>
changed the subject's sentiments in harmony with
the attitude, and that the degree of sleep varied
with different persons, and with the same person at
different times. He also noted the acuteness of the
senses during hypnosis, and that verbal suggestion
would produce hallucinations, emotions, paralysis,
etc. Therapeutics was a subject in which he was
naturally interested, and his experiments on different
diseases were frequent and valuable. Braid
made some mistakes, as was natural, but his discoveries
covered the field so well and his ideas were
so sound that too much credit cannot be ascribed
to him. At first he thought hypnotism (Braidism)
was identical with animal magnetism, but later made
the mistake of considering it analogous, and the two
flourished side by side and independently.</p>

<p>Animal magnetism was first introduced into
America in 1836 by Mr. Charles Poyan, a French
gentleman. A few years later a certain Dr. Collyer
lectured upon it in New England. New Orleans
was, however, for a long time its chief centre. In
1848 Grimes, working independently, appears to
have arrived at about the same conclusions as
Braid. He showed that most of the hypnotic phenomena
could be produced in the waking state in
some subjects, by means of verbal suggestion. The
phenomena were known under the name of electro-biology.
In 1850 Darling went to England and
introduced electro-biology, but it was soon identified<span class='pagenum'><a name="Page_269" id="Page_269">269</a></span>
with Braidism, and in 1853 Durand de Gros, who
wrote under the pseudonym of Philips, exhibited
the phenomena of electro-biology in several countries,
but aroused little attention.</p>

<p>Azam of Bordeaux and Broca of Paris made some
experiments following Braid's method, and several
times performed some painless operations by this
means. They were followed by numerous others
in all European countries and in America. In fact,
the interest in the subject became general, and as
more was known about it, fewer objections were
heard. Societies were formed for the study of hypnotism,
publications were started devoting all their
space to the exposition and discussion of it, and as
this third period advanced, its scientific value was
more and more recognized from the stand-points of
psychology, pathology, and therapeutics.</p>

<p>In a brief r&eacute;sum&eacute; like this it would be impossible
to name even the chief experimenters in the different
countries who contributed to this period, but
some names stand out so prominently that they
should be emphasized, for they must be reckoned
in importance with Braid's. Liebeault, whose book,
<i>Du Sommeil</i>, <i>etc.</i>, was published in 1866, has been
called the founder of the therapeutics of suggestion.
While suggestion in both waking and hypnotic states
had been applied long before Liebeault's day, it was
he who first fully and methodically recognized its
value. We are also indebted to him for stimulating<span class='pagenum'><a name="Page_270" id="Page_270">270</a></span>
in the study of hypnosis Bernheim and other prominent
investigators. Liebeault at the head of the
School of Nancy was not less known than Charcot
at the Salp&ecirc;tri&egrave;re.</p>

<p>Charcot was indefatigable in his researches, but
was led away in his conclusions by artifacts. For
example: three states were produced in the hypnotic
subject which Charcot considered to be symptomatic
and characteristic. They were catalepsy,
lethargy, and somnambulism. Certain physical
excitations, such as rubbing the scalp or exposing
the eyes to a bright light, were thought to be all
that was necessary to change the subject from one
stage to another. It has since been shown that not
only were the states of catalepsy, lethargy, and
somnambulism produced by suggestion, but the
physical stimuli were simply suggestions and signs
by which the subject knew that a particular change
was expected, and, in harmony with hypnotic action,
the expected change came about. Not only
did Charcot make this mistake, but some of his
followers of the Salp&ecirc;tri&egrave;re School continued to
be deceived for years afterward.</p>

<p>Hardly a conclusion of Charcot's remains to-day,
and yet so earnest was he in his investigations and
so untiring in his experiments, that many of his
facts contributed much to our knowledge of the
subject even if his theories have been rejected.
Binet, F&eacute;r&eacute;, and other followers of his have contrib<span class='pagenum'><a name="Page_271" id="Page_271">271</a></span>uted
much to the science and literature of the subject.
The latter half of this period is not unknown
to us to-day, and as the names connected with it
are familiar, it remains for me to mention but one
more name, that of the one who ushered in the
fourth period, F. W. H. Myers.</p>

<p>From its beginning Myers was prominently connected
with the Society for Psychical Research and
occupied the offices of president and secretary.
He held the latter position at the time of his death
in 1901. In 1887 he formulated his theory of the
subliminal self or subliminal consciousness, a theory
which has come to be more and more accepted, and
the value of which has received increasing appreciation.
It has been known as the "subconscious
self" or the "subconsciousness" probably more
than by Myers's original title; and his theory has
been modified by some subtractions and additions,
but it is generally accepted to-day and its exposition
has helped solve many problems in abnormal
psychology. In no department has it contributed
more than in that of hypnotism, for by it this state
has been partially explained.</p>

<p>For a number of years Charcot and his followers
put forward a physiological theory of hypnotism
which waged war with that of the Nancy School,
under Liebeault, but even before Charcot's death
he recognized the validity of the Nancy claims while
still clinging to his own. Few if any espouse Charcot's<span class='pagenum'><a name="Page_272" id="Page_272">272</a></span>
claims to-day. The general psychological
theory of Nancy, which bases the results on suggestion,
is that currently accepted, while a theory not
very different from that of animal magnetism has
been held by some of those who accepted the
spiritualistic hypothesis, notably among whom was
Myers.</p>

<p>Hypnotism to-day is recognized as the product
of a long line of erroneous theory and zigzag development,
but the wheat has largely been sifted and
the chaff thrown to the winds of antiquity. Its
therapeutic and psychological value is duly recognized
by science to-day.<a name="FNanchor_189_186" id="FNanchor_189_186"></a><a href="#Footnote_189_186" class="fnanchor">189</a></p>

<div class="footnote"><p><a name="Footnote_187_184" id="Footnote_187_184"></a><a href="#FNanchor_187_184"><span class="label">187</span></a> Binet and F&eacute;r&eacute;, <i>Animal Magnetism</i>, p. 8.</p></div>

<div class="footnote"><p><a name="Footnote_188_185" id="Footnote_188_185"></a><a href="#FNanchor_188_185"><span class="label">188</span></a> C. Mackay, <i>Extraordinary Popular Delusions</i>, I, p. 278.</p></div>

<div class="footnote"><p><a name="Footnote_189_186" id="Footnote_189_186"></a><a href="#FNanchor_189_186"><span class="label">189</span></a> Many works and encyclopedic articles on hypnotism have been
consulted in the preparation of this chapter, all of which were valuable,
and few of which stand out prominently.</p></div>



<hr style="width: 65%;" />

<p><span class='pagenum'><a name="Page_273" id="Page_273">273</a></span></p>
<h3><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI</h3>

<h4>THE HEALERS OF THE NINETEENTH CENTURY</h4>

<div class="blockquot"><p>"Medical cannot be separated from moral science, without reciprocal
and essential mutilation."&mdash;<span class="smcap">Reid</span>.</p>

<p>"Man is a dupeable animal. Quacks in medicine, quacks in religion,
and quacks in politics know this, and act upon that knowledge.
There is scarcely anyone who may not, like a trout, be taken
by tickling."&mdash;<span class="smcap">Southey</span>.</p>
</div>

<div class="poem2">
<div class="stanza">
<span class="i0">"Canst thou minister to a mind diseas'd,</span>
<span class="i05">Pluck from the memory a rooted sorrow,</span>
<span class="i05">Raze out the written troubles of the brain,</span>
<span class="i05">And with some sweet oblivious antidote</span>
<span class="i05">Cleanse the stuff'd bosom of that perilous stuff</span>
<span class="i05">Which weighs upon the heart?"&mdash;<span class="smcap">Shakespeare</span>.</span>
</div><div class="stanza">
<span class="i0">"Joy, temperance, and repose,</span>
<span class="i05">Slam the door on the doctor's nose."&mdash;<span class="smcap">Longfellow</span>.</span>
</div>
</div>

<p>There seems to have been a great development
of mental healing during the nineteenth century.
The healing by shrines, relics, and charms diminished
in the latter part of the century on account of
the lessening of superstition and the better understanding
of mental laws, but additional work has
thereby been laid upon the healers. The development
of hypnotism and the exposition of the laws
underlying it, the collection and publication of cases
of cures by mental means, the lessening of faith in
noxious doses of drugs, the increase of nervous diseases
which are most easily helped by suggestive<span class='pagenum'><a name="Page_274" id="Page_274">274</a></span>
therapeutics, the attempted duplication of apostolic
gifts on the part of some sects and the general
reaction against the materialism of the early part
of the century as shown in the great revival of psychical
study and research have all been factors in
the demand for mental medicine.</p>

<p>The healers have been of various kinds. Having
already dealt with the mesmerizers and hypnotizers,
we shall now look only at the classes of independent
and generally less scientific investigators and experimenters.
Some have not been regular healers but
healed only incidentally, as, <i>e. g.</i>, the revivalists;
some have followed James 5:14 f. in anointing with
oil and praying&mdash;of these and others, some have
had institutions for housing the patients; some
have been peripatetic healers; some have simply
used prayer; some have established their systems on
metaphysical bases and been the founders of sects;
some have combined the results of scientific investigations
in an endeavor to help mankind. Many
of these have simply followed the ways of their
predecessors of former centuries, but a few started
on new lines of procedure. Whatever the method,
they have all, consciously or unconsciously, depended
upon the influence of the patient's mind over his
own body, and the now better understood laws of
suggestion.</p>

<p>The revivals were eighteenth and nineteenth century
phenomena, and in discussing the part which<span class='pagenum'><a name="Page_275" id="Page_275">275</a></span>
their leaders have taken in healing we may well
include the experience of Wesley. As a mere incident
in his revival work, John Wesley (1703-1791),
the great founder of Methodism, appeared in the
rather unenviable role of exorcist. It is to his
credit that he was not led away from his primary
purpose by this experience, but returned to his
preaching without any effort to add healing to his
gifts. The account of his encounter with the demons
can best be given by quoting his own words,
as found in his Journal.</p>

<p>"October 25 [1739]. I was sent for to one in
Bristol who was taken ill the evening before. She
lay on the ground furiously gnashing her teeth and
after a while roared aloud. It was not easy for
three or four persons to hold her, especially when
the name of Jesus was named. We prayed. The
violence of her symptoms ceased, though without a
complete deliverance." Wesley was sent for later in
the day. "She began screaming before I came into
the room, then broke out into a horrid laughter,
mixed with blasphemy, grievous to hear. One who
from many circumstances apprehended a preternatural
agent to be concerned in this, asking, 'How
didst thou dare to enter into a Christian?' was
answered, 'She is not a Christian, she is mine.'
Then another question, 'Dost thou not tremble at
the name of Jesus?' No words followed, but she
shrunk back and trembled exceedingly. 'Art thou<span class='pagenum'><a name="Page_276" id="Page_276">276</a></span>
not increasing thy own damnation?' It was faintly
answered, 'Ay! Ay!' which was followed by fresh
cursing and blasphemy ... with spitting, and all
the expressions of strong aversion." Two days
later Wesley called and prayed with her again,
when "All her pangs ceased in a moment, she was
filled with peace, and knew that the son of wickedness
was departed from her." On October 28 he
exorcised two more demons whom he had evidently
(unconsciously) been the means of producing in two
neurotic girls. He had a few other experiences in
healing, but always in an incidental way.</p>

<div class="figcenter" style="width: 400px;"><a name="illus7" id="illus7"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus7.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus7-tb.jpg"
width="400" height="567" alt="JOHN ALEXANDER DOWIE" /></a><br />
<span class="caption">JOHN ALEXANDER DOWIE</span></div>

<p>Charles G. Finney (1792-1875) had at least one
experience as a healer. During revival services at
Antwerp, N. Y., in 1824, two insane women were
cured, but Finney was directly concerned in the
restoration of only one of them. Of this he gives
an account in his memoirs. "There were two very
striking cases of instantaneous recovery from insanity
during this revival. As I went into meeting
in the afternoon of one Sabbath, I saw several ladies
sitting in a pew, with a woman dressed in black who
seemed to be in great distress of mind; and they
were partly holding her, and preventing her from
going out. As I came in, one of the ladies came to
me and told me she was an insane woman.... I
said a few words to her; but she replied that she
must go; that she could not hear any praying, or
preaching, or singing; that hell was her portion,<span class='pagenum'><a name="Page_277" id="Page_277">277</a></span>
and she could not endure anything that made her
think of heaven. I cautioned the ladies, privately,
to keep her in her seat, if they could, without her
disturbing the meeting. I then went into the pulpit
and read a hymn. As soon as the singing began,
she struggled hard to get out. But the ladies obstructed
her passage; and kindly but persistently
prevented her escape.... As I proceeded ... all
at once she startled the congregation by uttering a
loud shriek. She then cast herself almost from her
seat, held her head very low, and I could see that
she 'trembled very exceedingly.'... As I proceeded
she began to look up again, and soon sat
upright, with face wonderfully changed, indicating
triumphant joy and peace.... She glorified God
and rejoiced with amazing triumph. About two
years after, I met with her, and found her still full
of joy and peace."<a name="FNanchor_190_187" id="FNanchor_190_187"></a><a href="#Footnote_190_187" class="fnanchor">190</a></p>

<p>The so-called "Mountain Evangelist," George O.
Barnes, who was born in 1827, added healing to his
other revival efforts. After leaving the Presbyterian
Church he did his work mostly in Kentucky as
an independent minister, and there anointed with
oil according to James 5:14 f. In his records little
is said about the cures, but the daily number of
anointings is given, amounting to at least five
thousand in all. He believed that the devil, not
God, sends sickness: God is the great healer. The
<span class='pagenum'><a name="Page_278" id="Page_278">278</a></span>anointing was simply a matter of faith. His formula
varied and was very simple, as <i>e. g.</i>, "Dear
daughter, in Jesus's precious name I anoint thee
with this oil of healing for thy maladies. Oh, go
on thy way rejoicing. Be of good cheer. He is
the great healer. He will make thee whole. He
hath commanded it. Lean thy whole weight on
Him."<a name="FNanchor_191_188" id="FNanchor_191_188"></a><a href="#Footnote_191_188" class="fnanchor">191</a> His views may be judged by the following
extract from a sermon of his on "Our Healer":
"Oh, the hospitals and drug-stores, the bitter doses,
the pains and racks, the tortures&mdash;great God, may
this people believe to-day that thou hast nothing to
do with this, that all came in with sin, and the
devil manages it all; and wherever we are afflicted
God stands by wringing His hands, and saying,
'...Return to me, O backsliding children. Come
back to me, and I will keep the devil off of you.'"<a name="FNanchor_192_189" id="FNanchor_192_189"></a><a href="#Footnote_192_189" class="fnanchor">192</a>
I take also some extracts from his daily record.</p>

<div class="blockquot"><p>"July 19 [1881]. John and I took a long walk....
I shall not repeat the experiment, for I got
many chiggers on me, which are tormenting me
from head to foot while I write, I think because I
trusted the pennyroyal to keep them off me instead
of the Lord. It was not wilful, but a slip of
forgetfulness, yet a door wide enough for Satan to
enter a little bit. Now, instead of trying pennyroyal
to get me rid of them, I will trust the Lord
only.</p></div>
<p><span class='pagenum'><a name="Page_279" id="Page_279">279</a></span></p>
<div class="blockquot"><p>"July 20. The chiggers gave exquisite torment.
I shall never trust in pennyroyal again.</p>

<p>"July 21. Satan tried to get me wavering on the
eye question, but the dear Lord set me up more
firmly than ever.</p>

<p>"July 24. We have gotten into a little trouble
by carelessly trying to help the dear Lord take care
of his little organ. A key was silent, and yesterday
Marie tried to remedy it. There was a good deal of
taking out of keys, and dusting&mdash;result, two keys
silent now, and one that won't be silent, but goes
on in a bass wail through every song. So much for
meddling with the dear Lord's work. We trust Him,
when the lesson is learned, to set the little machine
all right again.... The dear Lord cured the little
organ this afternoon while we were at dinner; at
least it was all right, as Marie with a happy smile
informed me before she began to sing the first song.
I gave thanks for it in the opening prayer, and then
told the people all about it.</p>

<p>"July 27. Satan is not a little busy with me,
injecting doubts as to the right to trust for eyes.
Faith still quenches all his fiery darts, although it
sorely tries me to be thus inactive in these long
summer days, without reading my beautiful edition
of Young's Concordance, useless at the bottom of
my trunk. My Revised New Testament I can only
get at through others."<a name="FNanchor_193_190" id="FNanchor_193_190"></a><a href="#Footnote_193_190" class="fnanchor">193</a></p></div>

<p>Leaving now the revivalists, let us take up the
cases of others not revivalists who used anointing
for healing. In her native hamlet of Maennedorf,
Switzerland, Dorothea Trudel (1813-1862), the de<span class='pagenum'><a name="Page_280" id="Page_280">280</a></span>scendant
of some generations of faith healers, cured
many. Soon people began to come to her from
near and far and, finally, at the solicitation of a
"patient" of rank, she purchased a home where
the afflicted could be near her. In 1856 the health
authorities interfered. She was fined; an appeal
was taken and, finally, she was permitted to carry
on her work in connection with the home under
some formal restrictions. During the course of the
trial some authenticated cases of cure were produced:
"one stiff knee, pronounced incurable by
the best surgeons of France, Germany, and Switzerland;
a leading physician testified to the recovery
of a hopeless patient of his own; a burned foot,
which was about to be amputated to prevent impending
death, was healed without means. The
evidence was incontrovertible, and the cases numerous.
The cure was often contemporaneous with
the confession of Christ by the unbelieving patient;
but duration of the sickness varied with each case.
Lunatics were commonly sent forth cured in a brief
while." Nothing miraculous was claimed and no
war was waged against physicians. It was not
asserted that a cure was infallibly made, but it was
pointed out as a simpler and more direct method.
The means employed were gentleness, discipline,
Bible reading, prayer, and anointing. After the
death of Dorothea the home continued under the
supervision of Mr. Samuel Zeller.</p>

<p><span class='pagenum'><a name="Page_281" id="Page_281">281</a></span>Charles Cullis (1833-1892), a young physician of
Boston, suffered a crushing bereavement in the
death of his wife shortly after their marriage, and
then vowed to devote his life to charity. Inspired
by M&uuml;ller's <i>Life of Trust</i> he established a number of
charitable institutions, relying on prayer and faith
for their support. Some of these institutions were
for the cure of the sick, and in connection with
these, and otherwise, Dr. Cullis anointed and prayed
with all who came to him. Every summer a camp-meeting
was held at Old Orchard Beach, Maine,
where the large collections gathered were the subject
of annual comment. He was followed in his
work by Rev. A. B. Simpson, of New York, who
now conducts it. The latter was formerly a Presbyterian
minister but is now an independent. He
still heals and takes up collections. From the
efforts of Cullis and Simpson have come the Christian
and Missionary Alliance and other similar organizations
with Pentecost as the text and apostolic
gifts as the much-sought-after prize. The
proof of success is found in healing, speaking with
tongues, trances, visions, and other abnormal phenomena.</p>

<p>The "Holy Ghost and Us" movement, with headquarters
at Shiloh, Maine, was an outgrowth of the
Christian and Missionary Alliance propaganda. Rev.
F. W. Sanford (1863-&nbsp;&nbsp;) was born on Bowdoinham
Ridge, Maine. He graduated at Bates Col<span class='pagenum'><a name="Page_282" id="Page_282">282</a></span>lege
in 1886 and attended Cobb Divinity School for
a short time. His ordination took place in 1887,
after which he held two pastorates of three years
each, presumedly in Free Baptist churches. In
1891, while attending meetings at Old Orchard, he
was inspired to start "a movement on strictly apostolic
lines, which was to sweep the entire globe."
He started on this new work early in 1893 with
Shiloh, Maine, as the centre. Relying on faith
alone, several buildings were erected and paid for,
among which is Bethesda&mdash;a Home of Healing:
"For those who believe God told the truth when He
said, 'The prayer of Faith shall save the sick.'" In
an account of the healing we read: "We have seen ... in
at least one case, the restoration of the dead
to life." Quite a following embraced the doctrine
at one time, but lately there has been a considerable
decline.</p>

<p>An institution for faith healing was established
in the north of London by Rev. W. E. Boardman
(1810-1886). He called it "Bethshan" or the
"Nursery of Faith" and refused to permit it to be
called a hospital. The usual method of treatment
was by anointing with oil and prayer, but it was
claimed that many also were healed by correspondence.
The results professed were very extravagant,
among the cases being cancer, paralysis, advanced
consumption, chronic rheumatism, and lameness of
different kinds. As a proof of the cure of the last<span class='pagenum'><a name="Page_283" id="Page_283">283</a></span>
named affliction, numerous canes and crutches left
behind by the healed were on exhibition.<a name="FNanchor_194_191" id="FNanchor_194_191"></a><a href="#Footnote_194_191" class="fnanchor">194</a></p>

<p>It is said that Lord Radstock practised healing
through anointing in Australia about the same
time.</p>

<p>There have been a number of prominent healers
who have used prayer, and perhaps the laying on of
hands, as the means for healing, and have usually
eschewed anointing. Among these was Prince
Hohenlohe (1794-1849). His was probably the
greatest name in mental healing in the nineteenth
century. He was born in Waldenburg and educated
at several institutions. He was ordained
priest in 1815 and officiated at Olm&uuml;tz, Munich,
and other places. In 1820 he met a peasant, Martin
Michel, who had performed some wonderful
cures, and in connection with him effected a so-called
miraculous cure on a princess of Schwarzenberg who
had been for some years a paralytic.<a name="FNanchor_195_192" id="FNanchor_195_192"></a><a href="#Footnote_195_192" class="fnanchor">195</a> From this
experience he became enthusiastic in healing, and
he acquired such a fame as a performer of miraculous
cures that multitudes flocked from different
countries to receive the benefit of his supposed
supernatural gifts. In one year (1848-49) there
were eighteen thousand people who obtained access
to him. His name and his titles probably had not
a little to do with his wide influence. They were
<span class='pagenum'><a name="Page_284" id="Page_284">284</a></span>
Alexander Leopold Franz Emmerich, Prince of
Hohenlohe-Waldenburg-Schillingsf&uuml;rst, Archbishop
and Grand Provost of Grosswardein, Hungary, and
Abbot of St. Michael's at Gaborjan.</p>

<p>The testimony concerning his cures is from reliable
witnesses. Notice the letter written by the
ex-King of Bavaria to Count von Sinsheim, describing
his own case:</p>

<div class="blockquot"><p><span class="smcap">My dear Count</span>:</p>

<p>There are still miracles. The ten last days of the
last month, the people of W&uuml;rzburg might believe
themselves in the times of the Apostles. The deaf
heard, the blind saw, the lame freely walked, not by
the aid of art, but by a few short prayers, and by
the invocation of the name of Jesus.... On the
evening of the 28th, the number of persons cured, of
both sexes, and of every age, amounted to more than
twenty. These were of all classes of the people, from
the humblest to a prince of the blood, who, without
any exterior means, recovered, on the 27th at noon,
the hearing which he had lost from his infancy. This
cure was effected by a prayer made for him during
some minutes, by a priest who is scarcely more than
twenty-seven years of age&mdash;the Prince Hohenlohe.
Although I do not hear so well as the majority of
the persons who are about me, there is no comparison
between my actual state and that which it was
before. Besides, I perceive daily that I hear more
clearly.... My hearing, at present, is very sensitive.
Last Friday, the music of the troop which
defiled in the square in front of the palace, struck
my tympanum so strongly, that for the first time, I
was obliged to close the window of my cabinet.</p></div>

<div class="blockquot"><p><span class='pagenum'><a name="Page_285" id="Page_285">285</a></span>The inhabitants of W&uuml;rzburg have testified, by the
most lively and sincere acclamations, the pleasure
which my cure has given them. You are at liberty
to communicate my letter, and to allow any one
who wishes, to take a copy of it.</p>

<p><span class="smcap">Bruckenau</span>, <i>July 3d, 1822</i>. <span class="smcap">Louis</span>, <i>Prince Royal</i>.</p></div>

<p>Professor Onymus, of the University of W&uuml;rzburg,
reported a number of cases cured by Prince
Hohenlohe, which he himself witnessed. He gives
the following:</p>

<div class="blockquot"><p>"Captain Ruthlein, an old gentleman of Thundorf,
70 years of age, who had long been pronounced
incurable of paralysis, which kept his hand clenched,
and who had not left his room for many years, has
been perfectly cured. Eight days after his cure he
paid me a visit, rejoicing in the happiness of being
able to walk freely.</p>

<p>"A man, of about 50, named Bramdel, caused
himself to be carried by six men from Carlstadt to
the Court at Stauffenburg. His arms and legs were
utterly paralyzed, hanging like those of a dead man,
and his face was of a corpse-like pallor. On the
prayer of the Prince he was instantly cured, rose
to his feet, and walked perfectly, to the profound
astonishment of all present.</p>

<p>"A student of Burglauer, near Murmerstadt, had
lost for two years the use of his legs; he was brought
in a carriage, and though he was only partially relieved
by the first and second prayer of the Prince,
at the third he found himself perfectly well.</p>

<p>"These cures are real and they are permanent.
If any one would excite doubts of the genuineness
of the cases operated by Prince Hohenlohe, it is
<span class='pagenum'><a name="Page_286" id="Page_286">286</a></span>
only necessary to come hither and consult a thousand
other eye and ear witnesses like myself. Every
one is ready to give all possible information about
them."<a name="FNanchor_196_193" id="FNanchor_196_193"></a><a href="#Footnote_196_193" class="fnanchor">196</a></p></div>

<p>The Mormons, under the leadership of Joseph
Smith, Jr. (1805-1844), were healing the sick about
the time that Prince Hohenlohe was performing his
miracles on the other side of the water. Smith was
born in Sharon, Vermont. The Mormon Church
(The Church of Jesus Christ of Latter Day Saints)
was founded in 1830 in Palmyra, New York, and
moved from there to Kirkland, Ohio; Independence,
Missouri; Nauvoo, Illinois; and thence to
Utah. Smith was successively first elder, prophet,
seer, and revelator. The year the church was
founded Smith began his healing career as an exorcist,
casting the devil out of Newel Knight in
Colesville, New York. Following this, there was a
firm belief in demoniacal possession, and exorcism
was practised by both Smith and his followers,
principally by means of command. This exorcism
led up to faith healing.</p>

<p>Smith's maternal uncle, Jason Mack, was a firm
believer in healing by prayer and practised it; later,
the Oneida Community of Perfectionists in western
New York cured by faith; both of these facts would
be known to the founder of Mormonism. After
adopting faith healing he soon became proficient in
<span class='pagenum'><a name="Page_287" id="Page_287">287</a></span>the art. Numerous well-attested cures were performed
by Smith and his followers in other places.
Elder Richards advertised in England "Bones set
through Faith in Christ," and Elder Phillips made
the additional statement that "while commanding
the bones, they came together, making a noise like
the crushing of an old basket." All forms of disease
were treated, but not always successfully, as
may be inferred from Smith's own words: "The
cholera burst forth among us, even those on guard
fell to the earth with their guns in their hands.... At
the commencement I attempted to lay on hands
for their recovery, but I quickly learned by painful
experience, that when the great Jehovah decrees
destruction upon any people, makes known His determination,
man must not attempt to stay his
hand." The means employed varied, but included
at different times prayer, command, laying on of
hands, consecrated handkerchiefs and other cloths,
baptism, and infrequently anointing.<a name="FNanchor_197_194" id="FNanchor_197_194"></a><a href="#Footnote_197_194" class="fnanchor">197</a></p>

<p>Crossing the ocean again, we find Johann Christolph
Blumhardt (1805-1880) performing wonderful
acts of healing. He assumed his first independent
charge in 1838 when he became pastor of the village
church at Moettlinger, Wurtemberg. He was known
afterward as Pastor Blumhardt. Among his parishioners
was Gottliebin Ditters, generally thought
to be possessed by an evil spirit. After two years
<span class='pagenum'><a name="Page_288" id="Page_288">288</a></span>prayer and care for this woman, he saw her restored
to peace of mind. This was the beginning of a life
of faith in the efficacy of prayer for healing. After
the restoration of Gottliebin a spontaneous and entirely
unexpected revival took place in Moettlinger.
Multitudes came from afar to hear this sincere man
preach his simple sermons, and in many cases bodily
disease left those who confessed and upon whom
Blumhardt laid his hands. It became noised about
that those who repented, with whom the pastor
prayed and upon whom he laid his hands, would be
healed. "One morning a mother rushed to his
house, saying that she had by an accident scalded
her child with boiling soup. The infant was found
screaming with agony. He took the child in his
arms, prayed over it, and it grew quiet. It had no
further pain, and the effects of the scalding were
quickly gone. Another child was nearly blind with
disease. A neighboring pastor, when consulted, said
to the parents: 'If you believe Jesus can and will
heal your child, by all means go to Blumhardt, but
if you have not got the faith, don't do it on any
account; let an operation be performed.' 'Well,
we have faith,' they said, and went to Blumhardt.
Three days after it was perfectly well." These
events could not fail to attract attention, and miracles
or healings from his prayers were of constant
occurrence. In 1852 Blumhardt moved to Boll,
Wurtemberg, and until his death he continued his<span class='pagenum'><a name="Page_289" id="Page_289">289</a></span>
healing. He did not despise human means of
healing, but he stoutly held that Jesus would
answer the prayer of faith uttered for and by
the sick.</p>

<p>About the middle of the century Father Mathew
(1790-1856) attracted a large number of persons
who were in need of healing. He was best known
as the famous apostle of temperance, and was to
Ireland in the nineteenth century what Wesley was
to England in the eighteenth. He also travelled
over England and Scotland and spent two years
in America. In one period of nine months he induced
two hundred thousand persons to take the
temperance pledge. Among other things he cured
blindness, lameness, paralysis, hysteria, headache,
and lunacy. After his death the same diseases
which he had cured during his lifetime were just
as effectively relieved by visiting the good father's
tomb, in the firm belief that a miracle would be performed.
From the following cure, his first one, it
will be seen that the discovery of his healing power
was rather accidental.</p>

<div class="blockquot"><p>"A young lady, of position and intelligence, was
for years the victim of the most violent headaches,
which assumed a chronic character. Eminent advice
was had but in vain; the malady became more
intense, the agony more excruciating. Starting up
one day from the sofa on which she lay in a delirium
of pain, she exclaimed&mdash;'I cannot endure this torture
any longer; I will go and see what Father Mathew<span class='pagenum'><a name="Page_290" id="Page_290">290</a></span>
can do for me.' She immediately proceeded to
Lehanagh, where Father Mathew was then sick and
feeble. Flinging herself on her knees before him she
besought his prayers and blessing. In fact, stung
by intolerable suffering she asked him to cure her.
'My dear child, you ask me what no mortal has
power to do. The power to cure rests alone with
God. I have no such power.' 'Then bless me, and
pray for me&mdash;place your hand on my head,' implored
the afflicted lady. 'I cannot refuse to pray
for you, or to bless you,' said Father Mathew, who
did pray for and bless her, and place his hand upon
her poor throbbing brow. Was it faith?&mdash;was it
magnetism?&mdash;was it the force of imagination exerted
wonderfully? I shall not venture to pronounce
what it was; but that lady returned to her home
perfectly cured of her distressing malady. More
than that&mdash;cured completely, from that moment,
forward."<a name="FNanchor_198_195" id="FNanchor_198_195"></a><a href="#Footnote_198_195" class="fnanchor">198</a></p>
</div>

<p>About the same time, Mrs. Elizabeth Mix, a
negro woman living in Connecticut, achieved great
fame through her healing by prayer. Many testified
to the efficacy of her prayers and bewailed her
death.</p>

<div class="figcenter" style="width: 400px;"><a name="illus8" id="illus8"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus8.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus8-tb.jpg"
width="400" height="524" alt="GEORGE O. BARNES" /></a><br />
<span class="caption">GEORGE O. BARNES</span></div>

<p>Francis Schlatter (1856-1909) was a native of
Alsace, France. He was born a Roman Catholic and,
so far as he was affiliated with any denomination,
always remained one. When a year old, he was blind
and deaf and was cured by his mother's prayers.
He came to America in 1891, and first settled at
Jamestown, Long Island. Early in 1893 he moved to
<span class='pagenum'><a name="Page_291" id="Page_291">291</a></span>Denver, Colorado, and in the following July he felt
impelled by inner promptings to start out, he knew
not whither. Probably mentally unbalanced, he
wandered through the wilderness of the great Southwest
without shoes or hat. Fasts, temptations,
visions, arrests and imprisonments, and healings
combined to furnish his experience during these
wanderings, always, as he said, being led by the
Father. In July, 1895, he arrived at Las Lunas,
New Mexico, where he first attracted public attention
as a healer. From here he went to Albuquerque,
where he treated as many as six hundred
persons in a day, many very effectively. After forty
days' fast, which was broken by a hearty meal of
solid food, he went to Denver and here reached the
pinnacle of his fame and success. At the home of
a sympathizer, daily from 9 <span class="smcap">A. M.</span> to 4 <span class="smcap">P. M.</span>, he
treated those who came to him, always without
any remuneration. From two thousand to five
thousand people would congregate in line, reaching
nearly around a city block, five or six abreast, but
he was never able to treat more than two thousand
in a day. Crowds came from other cities, and some
few from great distances, even the New England
States. He stood inside a fence, and as each one
came along he held the patient's hand for a short
time; lifting up his eyes, he prayed and then assured
the sufferer of relief within a certain time.
Through the mail and in other ways he received<span class='pagenum'><a name="Page_292" id="Page_292">292</a></span>
handkerchiefs which he blessed and returned with
assurance of relief through them. Not all cases
handled were restored to health or even noticeably
eased, but large numbers testified to cures, some of
which came immediately and others by degrees.
He did not preach. Although he never claimed it,
when asked, "Are you the Christ?" he always replied,
"I am." He wore a beard and long hair, and
dressed in the plainest clothes. In appearance he
looked not unlike the pictures of the traditional
Christ. Afterward he appeared in different parts
of the United States, but never with the same
success in healing as in Denver.<a name="FNanchor_199_196" id="FNanchor_199_196"></a><a href="#Footnote_199_196" class="fnanchor">199</a></p>

<p>The once famous Dr. Newton arrived in Boston in
1859 on one of his visits, and caused an extraordinary
sensation. Astonishing results were reported
in the way of cures. The lame, having no further
need of crutches, left them behind; the blind were
cured, and several chronic cases were relieved. He
had many followers and disciples among whom was
"Dr." Bryant, who settled in Detroit and healed
there. Rev. J. M. Buckley, D.D., met Dr. Newton
on a Mississippi steam-boat, when the latter was
returning from Havana with his daughter who was
very low with consumption, and the father doubted
if she would reach home alive. When asked
"Doctor, why could you not heal her?" he replied
"It seems as if we cannot always affect our own
<span class='pagenum'><a name="Page_293" id="Page_293">293</a></span>kindred." At this time he denounced his pupil, Dr.
Bryant, as an "unmitigated fraud who had no
genuine healing power."</p>

<div class="blockquot"><p>"If Bryant be an unmitigated fraud, how do you
account for the cures which he makes?" asked Dr.
Buckley.</p>

<p>"Oh!" said the doctor, "they are caused by the
faith of the people and the concentration of their
minds upon his operations with the expectation of
being cured. Now," said he, "nobody would go to
see Bryant unless they had some faith that he might
cure them, and when he begins his operations with
great positiveness of manner, and when they see
the crutches he has there, and hear the people testify
that they have been cured, it produces a tremendous
influence on them; and then he gets them started
in the way of exercising, and they do a good many
things that they thought they could not do; their
appetites and spirits revive, and if toning them up
can possibly reduce the diseased tendency, many
of them will get well."</p>

<p>Said Dr. Buckley: "Doctor, pardon me, is not
that a correct account of the manner in which you
perform your wonderful works?"</p>

<p>"Oh, no," said he; "the difference between a
genuine healer and a quack like Bryant is as wide
as the poles."<a name="FNanchor_200_197" id="FNanchor_200_197"></a><a href="#Footnote_200_197" class="fnanchor">200</a></p>
</div>

<p><span class='pagenum'><a name="Page_294" id="Page_294">294</a></span>Father John of Cronstadt (1829-1908) was a
saintly man, and furnishes us with an example of
the healers among the Orthodox Church of the East.
He was famed in all Russia for his sanctity, and was
so thronged by crowds for his healing power that he
often had to escape by side doors after celebrating
the communion. His cures were many, but I choose
his own account of one as an example.</p>

<div class="blockquot"><p>"A certain person who was sick unto death from
inflammation of the bowels for nine days, without
having obtained the slightest relief from medical
aid, as soon as he had communicated of the Holy
Sacrament, upon the morning of the ninth day, regained
his health and rose from his bed of sickness
in the evening of the same day. He received the
Holy Communion with firm faith. I prayed to the
Lord to cure him. 'Lord,' said I, 'heal thy servant
of his sickness. He is worthy, therefore grant him
this. He loves thy priests and sends them his
gifts.' I also prayed for him in church before the
altar of the Lord, at the Liturgy, during the prayer:
'Thou who hast given us grace at this time, with
one accord to make our common supplication unto
thee,' and before the Holy Mysteries themselves.
I prayed in the following words: 'Lord, our life!
It is as easy for thee to cure every malady as it is
for me to think of healing. It is as easy for thee
to raise every man from the dead as it is for me to
think of the possibility of the resurrection of the
dead. Cure, then, thy servant Basil of his cruel
malady, and do not let him die; do not let his wife
and children be given up to weeping.' And the
Lord graciously heard, and had mercy upon him,
<span class='pagenum'><a name="Page_295" id="Page_295">295</a></span>
although he was within a hair's breadth of death.
Glory to thine omnipotence and mercy, that thou,
Lord, hast vouchsafed to hear me!"<a name="FNanchor_201_198" id="FNanchor_201_198"></a><a href="#Footnote_201_198" class="fnanchor">201</a></p></div>

<p>For the past century and a half healing has been
carried on among the Pennsylvania Germans by
means of a superstitious practice known as "Pow-wow."
A book called <i>The Sixth Book of Moses, or
Black Art</i> is said to be the basis of the practice. The
practitioners are usually women of the most ignorant,
degraded, and, not infrequently, immoral class,
and in harmony with this, a firm belief in witchcraft
is entertained by them. Notwithstanding this,
they are employed at times by intelligent and respectable
people, even by those whose standing in
the community might well guarantee a disbelief in
such incantations. The healers treat for burns,
erysipelas and all skin diseases, goitre, tumors,
rheumatism, and some other similar troubles. They
have different formulas for the various diseases, and
the belief is current that if a healer should reveal
the formula to her own sex, she would lose her
power, and if she told more than one of the opposite
sex, the power would be taken from her. The
following is the method of operating for burns:</p>

<div class="blockquot"><p>"Take a piece of red woolen yarn and wrap it into
the shape of a ball. Pass it slowly around the burn
and while doing so, repeat three times, 'The fire
burneth, water quencheth, the pain ceaseth.' After
<span class='pagenum'><a name="Page_296" id="Page_296">296</a></span>which reverse the movement and repeat the words
again three times. Then take the yarn upstairs,
pull out the chimney-stop, put the yarn in the
chimney, and as soon as it disappears the burn is
healed."</p></div>

<p>There have been a number of cases of local healers
and I give two examples: "At the time of the
prevalence of cholera in Canada, a man named
Ayers, who came out of the States, and was said to
be a graduate of the University of New Jersey, was
given out to be St. Roche, the principal patron
saint of the Canadians, and renowned for his power
in averting pestilential diseases. He was reported
to have descended from heaven to cure his suffering
people of the cholera, and many were the cases in
which he appeared to afford relief. Many were thus
dispossessed of their fright in anticipation of the
disease, who might, probably, but for his inspiriting
influence, have fallen victims to their apprehensions.
The remedy he employed was an admixture of maple
sugar, charcoal, and lard."<a name="FNanchor_202_199" id="FNanchor_202_199"></a><a href="#Footnote_202_199" class="fnanchor">202</a></p>

<p>"The <i>Month</i> for June, 1892, published an account,
by the late Earl of Denbigh, of a cure worked by a
member of a family named Cancelli of Lady Denbigh
in 1850. She was suffering severely from
rheumatism, and the Pope (Pius IX) mentioned
to the Earl that near Foligno there was a family of</p>
<p><span class='pagenum'><a name="Page_297" id="Page_297">297</a></span></p>
<p>peasants who were credited with a miraculous power
of curing rheumatic disorders. Lord Denbigh succeeded
in getting one of the family, an old man, to
come, and learned from him the legend of the cure.
The belief was that in the reign of Nero, the Apostles
Peter and Paul took refuge in the hut of an old couple
named Cancelli, near Foligno, and, as a proof of
gratitude, gave to the male descendants of the family
living near the spot the power of curing rheumatic
disorders to the end of time. Lord Denbigh described
how the old man made a solemn invocation,
using the sign of the cross, and, in fact, Lady Denbigh
did recover at once. In a few days the pains
returned, but she made an act of resignation, and
they then left her, and never returned with any
acuteness."<a name="FNanchor_203_200" id="FNanchor_203_200"></a><a href="#Footnote_203_200" class="fnanchor">203</a></p>

<p>What we may designate "Metaphysical Healing"
originated with Phineas Parkhurst Quimby (1802-1866).
The movement was important, not so much
on account of what Quimby himself was able to
accomplish by it, as because of the work that has
been carried on since by at least three of his pupils.
He was born in Lebanon, New Hampshire, and in
early life was a watch and clock maker. In 1840
he began experimenting with mesmerism, and accounts
of these experiments were published in the
Maine papers of that time. After this he developed
a system of mental healing of his own, practising it<span class='pagenum'><a name="Page_298" id="Page_298">298</a></span>
in different towns in Maine for some years. About
1858 he settled as a practitioner in Portland and
remained there until his death. I shall quote brief
extracts in his own words, which portray his system.</p>

<div class="blockquot"><p>"My practice is unlike all medical practice. I
give no medicine, and make no outward applications.
I tell the patient his troubles, and what he
thinks is his disease; and my explanation is the cure.
If I succeed in correcting his errors, I change the
fluids of the system and establish the truth, or
health. The truth is the cure. This mode of practice
applies to all cases."</p>

<p>"The greatest evil that follows taking an opinion
for a truth is disease."</p>

<p>"Man is made up of truth and belief; and, if he
is deceived into a belief that he has, or is liable to
have, a disease, the belief is catching, and the effect
follows it."</p>

<p>"Disease being made by our belief, or by our
parents' belief, or by public opinion, there is no
formula to be adopted, but every one must be
reached in his particular case. Therefore it requires
great shrewdness or wisdom to get the better
of the error. Disease is our error and the work of
the devil."<a name="FNanchor_204_201" id="FNanchor_204_201"></a><a href="#Footnote_204_201" class="fnanchor">204</a></p></div>

<p>Quimby made many wonderful and mostly speedy
cures, and although he wrote out his system, it has
never been published. Among his patients was Mrs.
Patterson from Hill, New Hampshire, who went to<span class='pagenum'><a name="Page_299" id="Page_299">299</a></span>
Portland in 1862. She had been a confirmed invalid
for six years. To quote her own words, published in
the <i>Portland Evening Courier</i> in 1862, she made a
rapid recovery. "Three weeks since I quitted my
nurse and sick room en route for Portland. The
belief of my recovery had died out of the hearts of
those who were most anxious for it. With this
mental and physical depression I first visited P. P.
Quimby, and in less than one week from that time I
ascended by a stairway of one hundred and eighty-two
steps to the dome of the City Hall, and am improving
<i>ad infinitum</i>. To the most subtle reasoning,
such a proof, coupled, too, as it is with numberless
similar ones, demonstrates his power to heal." Mrs.
Patterson, afterward Mrs. Eddy, proclaimed after
his death a doctrine very similar to Quimby's.
She called it "Christian Science," a name Quimby
applied to his teaching, although usually he called
it "Science of Health."</p>

<p>Another patient of Quimby's was Julius A. Dresser,
who visited him first in 1860. Of him Mr.
Dresser says: "The first person in this age who penetrated
the depths of truth so far as to discover and
bring forth a true science of life, and publicly apply
it to the healing of the sick, was Phineas Parkhurst
Quimby of Belfast, Me."</p>

<p>Rev. W. F. Evans was still another patient and
disciple of Quimby's. His testimony is as follows:
"Disease being in its root a wrong belief, change that<span class='pagenum'><a name="Page_300" id="Page_300">300</a></span>
belief and we cure the disease.... The late Dr.
Quimby, of Portland, one of the most successful
healers of this or any age, embraced this view of
the nature of disease, and by a long succession of
most remarkable cures ... proved the truth of
the theory.... Had he lived in a remote age or
country, the wonderful facts which occurred in his
practice would have now been deemed either mythical
or miraculous."</p>

<p>These three, Messrs. Evans and Dresser and Mrs.
Eddy, proved to be Quimby's most famous patients
and disciples. Evans became a noted and voluminous
writer on mental healing, Mr. Dresser has been
identified with the New Thought movement of which
his son H. W. Dresser is probably the best exponent,
and Mrs. Eddy ruled the Christian Scientists with a
rod of iron.</p>

<p>Warren F. Evans visited Quimby twice in the
year 1863, and at these times obtained his knowledge
of Quimby's methods. Up to this time he had been
a Swedenborgian clergyman, and his beliefs enabled
him the better to grasp the new doctrines. On the
occasion of the second visit he told his healer that
he thought he could cure the sick in this way, and
Quimby agreed with him. On returning home he
tried it, and his first attempts were so successful that
he became a practitioner, using only mental means,
and continued in this work. He wrote several books
on the subject of mental healing, the first one,<span class='pagenum'><a name="Page_301" id="Page_301">301</a></span>
<i>The Mental Cure</i>, appearing in 1869, six years before
Mrs. Eddy's <i>Science and Health</i>.</p>

<p>Perhaps, strictly speaking, the New Thought
movement does not come within the scope of our
subject, except as we see in it an outgrowth and application
of the Quimby doctrine, for two reasons.
In the first place, its purpose is mental hygiene
rather than cure, and it is all the more valuable for
that. Of course, in establishing hygienic practices
many disorders are cured, but prevention is the
main feature. The second reason why we might
perhaps not include it in a r&eacute;sum&eacute; of the healers is
that it is intended to be for the use of the individual
to prevent his employing a healer of any kind. The
same objection, however, would do away to some
extent with a discussion of Christian Science. The
principles of New Thought are that the mind has
an influence on the body, and that good, sweet, pure
thoughts have a salutary effect, but the opposite
ones injure the body. Don't worry, don't think of
disease, don't look for trouble, but fill the mind with
the opposite positive thoughts and life will be happy
and the body will be well. The doctrines are expounded
differently by the various leaders, and
emphasis is laid on different points, some emphasizing
more fully the religious aspects of the movement,
for example. The principal writers on the
subject are H. W. Dresser, R. W. Trine, H. Wood,
and H. Fletcher.</p>

<p><span class='pagenum'><a name="Page_302" id="Page_302">302</a></span>Mrs. Mary A. Morse Baker Glover Patterson Eddy
(1821-1910) was born at Bow, New Hampshire.
After a precocious and neurotic childhood, she
united with the Congregational Church when seventeen
years of age. At the age of twenty-two she
married George Washington Glover, probably the
best of her husbands. His death, six months later,
was followed by the birth of her only child and a
ten years' widowhood. During this time she stayed
with her relatives and had long periods of illness,
principally of an hysterical character. She then
experimented to some extent with mesmerism and
clairvoyance. In 1853 she married Dr. Daniel Patterson,
an itinerant dentist, from whom she got a
divorce, and as Mrs. Patterson she went first to
"Dr." Quimby in 1862. She visited Quimby again
in 1864, at which time, with some others, she studied
with him. After Quimby's death she began teaching
what she then called his science. For the next
few years she wandered from town to town about
Boston in straitened circumstances, healing, teaching,
and endeavoring to found an organized society.
It was not, however, until 1875 that the organization
was formed in Lynn, and later in the same year
appeared her <i>Science and Health</i>. The years since
then have been filled with controversies in the law
courts and newspapers, caresses and blows from
the ruling hand of Mother Eddy, and numerous
developments from small beginnings, until now
<span class='pagenum'><a name="Page_303" id="Page_303">303</a></span>over one hundred thousand are identified with the
organization. These are almost without exception
proselytes from other churches.</p>

<div class="figcenter" style="width: 400px;"><a name="illus9" id="illus9"></a><a href="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus9.jpg"><img src="https://brian.carnell.com/wiki/_media/etext:g:george-cutten-three-thousand-years-of-mental-healing-illus9-tb.jpg"
width="400" height="551" alt="MARY BAKER EDDY" /></a><br />
<span class="caption">MARY BAKER EDDY</span></div>

<p>Mrs. Eddy's doctrines are founded on a metaphysical
theory known as subjective idealism, and
advanced centuries before her birth. It posits the
all-comprehensiveness of mind and the non-existence
of matter. If bodies do not exist, diseases cannot
exist, and must be only mental delusions. If the
mind is freed of these delusions the disease is gone.
This was Quimby's method of procedure already
quoted. In <i>Science and Health</i> she says that the
object of treatment is "to destroy the patient's
belief in his physical condition." She also advises:
"Mentally contradict every complaint of the body."
She continues: "All disease is the result of education,
and can carry its ill effects no further than
mortal mind maps out the way. Destroy fear,"
she says, "and you end the fever." However, as
with other healers, practice and theory are two
different things. Listen further: "It would be
foolish to venture beyond our present understanding,
foolish to stop eating, until we gain more goodness
and a clearer comprehension of the living God."
Again: "Until the advancing age admits the efficacy
and the supremacy of Mind, it is better to leave
the adjustment of broken bones and dislocations to
the fingers of the surgeon, while you confine yourself
chiefly to mental reconstruction, and the pre<span class='pagenum'><a name="Page_304" id="Page_304">304</a></span>vention
of inflammation and protracted confinement."<a name="FNanchor_205_202" id="FNanchor_205_202"></a><a href="#Footnote_205_202" class="fnanchor">205</a></p>

<p>With the exception of Christian Science, no modern
religious movement has come so prominently
before the public and gained so many adherents in
a short time as the Christian Catholic Apostle Church
of Zion, and both movements owe their popularity
solely to their healing. John Alexander Dowie
(1847-1907), the founder of this sect, was born in
Edinburgh, Scotland, but in 1860, with his parents,
he went to Australia, returning for two years to his
native city for college study. In 1870 he was ordained
to the Congregational ministry. He served
three churches, and after some political activity
was offered a portfolio in the Australian cabinet of
Sir Henry Parks. In 1882 he went to Melbourne and
established a large independent church, building a
tabernacle for worship. About this time he became
a firm believer in Divine Healing in direct answer to
prayer. He arrived in San Francisco in 1888 and
spent two years in organizing branches of the Divine
Healing Association of which he was president.
He went to Chicago in 1890 and continued there
holding meetings for some years. In 1895 he broke
away from the International Divine Healing Association,
which he had been chiefly instrumental in
organizing, and insisted that his followers should
not remain in the churches. The following year<span class='pagenum'><a name="Page_305" id="Page_305">305</a></span>
the Christian Catholic Church was organized. Of
this organization Mr. Dowie was known as General
Overseer, then as Prophet, and in 1904 as First
Apostle. He also proclaimed himself in general as
the messenger of the Covenant and Elijah the Restorer.
In 1900 Mr. Dowie said: "About twenty-two
thousand have been baptized by triune immersion
up to the present, and this includes practically
all the members." This, however, was a great exaggeration.
In 1901 the head-quarters of the church
was moved to Zion City, forty-two miles north of
Chicago. He preached the threefold gospel of
Salvation, Healing, and Holy Living. Dowie differed
from Christian Science in proclaiming the
reality of disease, the distinctive feature of his
doctrine being that all bodily ailment is the work
of the Devil, and that Christ came to destroy the
works of the Devil. His contempt for external
means may be judged from the title of a pamphlet,
<i>Doctors, Drugs, and Devils</i>; nevertheless, he used
physicians at least to diagnose cases at different
times, a licensed medical doctor, Speicher, being
associated with him from the beginning of his work
in Chicago. Dentists are a factor of Zion City,
and it is said he also used an oculist. According to
his doctrine there are four methods of cure: "The
first is the direct prayer of faith; the second, intercessory
prayer of two or more; the third, the
anointing of the elders, with the prayer of faith;<span class='pagenum'><a name="Page_306" id="Page_306">306</a></span>
and the fourth, the laying on of hands of those who
believe, and whom God has prepared and called to
that ministry." In addition to this, teaching is the
basis of all other methods. The first ten years of
his healing he is said to have laid hands on eighteen
thousand sick, and he declared that the greater part
of them were fully healed. In some of his later
years he said in an issue of his paper: "I pray and
lay hands on seventy thousand people in a year."
That would make one hundred and seventy-five
thousand in two and a half years; but in the time
preceding the statement he reported only seven
hundred cures. Evidently very few were helped.
However, in Shiloh Tabernacle at Zion City are
exhibited on the walls crutches, canes, surgical instruments,
trusses, and almost every form of apparatus
used by the medical profession, presented by
people who have now no further use for them on
account of their being healed.<a name="FNanchor_206_203" id="FNanchor_206_203"></a><a href="#Footnote_206_203" class="fnanchor">206</a></p>

<p>Our study began with the mental therapeutics of
over a millennium before the birth of Christ; let us
now close with that of the twentieth century after,
in giving some account of the so-called Emmanuel
Movement. In 1905 there was formed in connection
with Emmanuel Church, Boston, a tuberculosis
class for the alleviation of unfortunates of this
kind. In this experience it was found that certain
psychic and social factors greatly aided in a<span class='pagenum'><a name="Page_307" id="Page_307">307</a></span>
cure, and in the following year, 1906, the work expanded
into what has been called the "Emmanuel
Movement." It is an attempt to combine the wisdom
and efforts of the physician, the clergyman,
the psychologist, and the sociologist, to combat
conditions most frequently met in a large city. In
the medical phase of the work mental healing has
had a large place, and has been emphasized most in
the popular presentation of the movement, and so
far as the idea has spread, it has been almost wholly
in connection with this aspect. What the future
of this will be is uncertain, but it seems probable
that its most valuable service will be in stimulating
the physicians to take up the work which properly
belongs to them&mdash;the work of therapeutics in all its
branches, mental and physical.</p>


<div class="footnote"><p><a name="Footnote_190_187" id="Footnote_190_187"></a><a href="#FNanchor_190_187"><span class="label">190</span></a> C. G. Finney, <i>Memoirs</i>, pp. 108 f.</p></div>

<div class="footnote"><p><a name="Footnote_191_188" id="Footnote_191_188"></a><a href="#FNanchor_191_188"><span class="label">191</span></a> W.T. Price, <i>Without Scrip or Purse, or the "Mountain Evangelist,"
George O. Barnes</i>, p. 451.</p></div>

<div class="footnote"><p><a name="Footnote_192_189" id="Footnote_192_189"></a><a href="#FNanchor_192_189"><span class="label">192</span></a> <i>Ibid.</i>, p. 610.</p></div>

<div class="footnote"><p><a name="Footnote_193_190" id="Footnote_193_190"></a><a href="#FNanchor_193_190"><span class="label">193</span></a> <i>Ibid.</i>, pp. 301 ff.</p></div>

<div class="footnote"><p><a name="Footnote_194_191" id="Footnote_194_191"></a><a href="#FNanchor_194_191"><span class="label">194</span></a> J. M. Buckley, "Faith Healing and Kindred Phenomena,"
<i>Century</i>, XXXII, pp. 221 f.</p></div>

<div class="footnote"><p><a name="Footnote_195_192" id="Footnote_195_192"></a><a href="#FNanchor_195_192"><span class="label">195</span></a> <i>Encyclopedia Britannica</i>, article "Hohenlohe."</p></div>

<div class="footnote"><p><a name="Footnote_196_193" id="Footnote_196_193"></a><a href="#FNanchor_196_193"><span class="label">196</span></a> D. H. Tuke, <i>Influence of the Mind upon the Body</i>, pp. 355 ff.</p></div>

<div class="footnote"><p><a name="Footnote_197_194" id="Footnote_197_194"></a><a href="#FNanchor_197_194"><span class="label">197</span></a> I. W. Riley, <i>The Founder of Mormonism</i>, chaps. VIII and IX.</p></div>

<div class="footnote"><p><a name="Footnote_198_195" id="Footnote_198_195"></a><a href="#FNanchor_198_195"><span class="label">198</span></a> J. F. Maguire, <i>Father Mathew</i>, pp. 529 f.</p></div>

<div class="footnote"><p><a name="Footnote_199_196" id="Footnote_199_196"></a><a href="#FNanchor_199_196"><span class="label">199</span></a> <i>Biography of Francis Schlatter, The Healer</i>.</p></div>

<div class="footnote"><p><a name="Footnote_200_197" id="Footnote_200_197"></a><a href="#FNanchor_200_197"><span class="label">200</span></a> J. M. Buckley, "Faith Healing and Kindred Phenomena,"
<i>Century</i>, XXXII, pp. 221 f.</p></div>

<div class="footnote"><p><a name="Footnote_201_198" id="Footnote_201_198"></a><a href="#FNanchor_201_198"><span class="label">201</span></a> Father John, <i>My Life in Christ</i> (trans. Goulaeff), p. 201.</p></div>

<div class="footnote"><p><a name="Footnote_202_199" id="Footnote_202_199"></a><a href="#FNanchor_202_199"><span class="label">202</span></a> T. J. Pettigrew, <i>Superstitions Connected with ... Medicine and
Surgery</i>, p. 53.</p></div>

<div class="footnote"><p><a name="Footnote_203_200" id="Footnote_203_200"></a><a href="#FNanchor_203_200"><span class="label">203</span></a> E. Berdoe, <i>Origin and Growth of the Healing Art</i>, p. 482.</p></div>

<div class="footnote"><p><a name="Footnote_204_201" id="Footnote_204_201"></a><a href="#FNanchor_204_201"><span class="label">204</span></a> J. A. Dresser, <i>The True History of Mental Science</i>; A. G. Dresser,
<i>The Philosophy of P. P. Quimby</i>.</p></div>

<div class="footnote"><p><a name="Footnote_205_202" id="Footnote_205_202"></a><a href="#FNanchor_205_202"><span class="label">205</span></a> G. Milmine, <i>Mary Baker G. Eddy</i>.</p></div>

<div class="footnote"><p><a name="Footnote_206_203" id="Footnote_206_203"></a><a href="#FNanchor_206_203"><span class="label">206</span></a> R. Harlan, <i>John Alexander Dowie</i>.</p></div>


<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_308" id="Page_308">308-309</a></span></p>

<h3><a name="INDEX_OF_SUBJECTS" id="INDEX_OF_SUBJECTS"></a>INDEX OF SUBJECTS</h3>


<ul class="IX">
<li><span class="smcap">Abraxas,</span> <a href="#Page_165">165</a> ff.
</li><li>
Ague, <a href="#Page_168">168</a>, <a href="#Page_172">172</a> f., <a href="#Page_197">197</a> ff.<br />
</li><li>
Amulets, Chapter VII&mdash;
<ul>
<li>definition of, <a href="#Page_138">138</a> f., <a href="#Page_158">158</a> f.</li>
</ul></li>
<li>Astrology, <a href="#Page_141">140</a> f., <a href="#Page_146">146</a> ff.
</li><li>
&nbsp;</li><li>
<span class="smcap">Baquet,</span> Mesmer's, <a href="#Page_255">255</a> f.
</li><li>
Bites of venomous animals, <a href="#Page_200">200</a> f.
</li><li>
Burns, <a href="#Page_201">201</a>.
</li><li>
&nbsp;</li><li>
<span class="smcap">Cabbalism,</span> <a href="#Page_194">194</a>.
</li><li>
Calculus, <a href="#Page_176">176</a> f.
</li><li>
Cancer, <a href="#Page_009">9</a> f.
</li><li>
Canonization, <a href="#Page_111">111</a>.</li><li>
Catacombs, <a href="#Page_066">66</a>.</li><li>
Characts, <a href="#Page_166">166</a> ff.</li>
<li>
Charms, Chapter VIII&mdash;
<ul>
<li>composition of, <a href="#Page_193">193</a>.</li>
<li>definition of, <a href="#Page_189">189</a> f.</li>
</ul>
</li><li>
Childbirth, <a href="#Page_162">162</a>, <a href="#Page_168">168</a>, <a href="#Page_177">177</a>, <a href="#Page_202">202</a>.</li><li>
Cholera, <a href="#Page_177">177</a>.</li><li>
Chorea, <a href="#Page_203">203</a>.</li><li>
Christianity, influence of, Chapter III.</li><li>
Christian Science, <a href="#Page_016">16</a> f., <a href="#Page_298">298</a> f., <a href="#Page_302">302</a> f.</li><li>
Colic, <a href="#Page_177">177</a> f., <a href="#Page_203">203</a>.</li><li>
Consumption, <a href="#Page_203">203</a> f.</li><li>
Cramp, <a href="#Page_178">178</a>, <a href="#Page_204">204</a>, <a href="#Page_246">246</a> ff.</li><li>
Cross, true, <a href="#Page_069">69</a>, <a href="#Page_079">79</a> f.</li>
<li>&nbsp;</li>
<li><span class="smcap">Demonology&mdash;</span>
<ul>
<li>and animals, <a href="#Page_038">38</a> f.</li>
<li>and Apostolic Fathers, <a href="#Page_040">40</a> ff.</li>
<li>and Dark Ages, <a href="#Page_044">44</a> ff.</li>
<li>Christian, <a href="#Page_037">37</a> ff.</li>
<li>Jewish, <a href="#Page_036">36</a> f.</li>
</ul></li><li>
Diseases, functional and organic, <a href="#Page_009">9</a>.</li><li>
Dislocations, <a href="#Page_204">204</a> f.</li><li>
Dropsy, <a href="#Page_205">205</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Emmanuel Movement,</span> <a href="#Page_306">306</a> f.</li><li>
Epilepsy, <a href="#Page_178">178</a> f., <a href="#Page_205">205</a> ff.</li><li>
Erysipelas, <a href="#Page_180">180</a> f.</li><li>
Evil eye, <a href="#Page_181">181</a>, <a href="#Page_207">207</a>.</li><li>
Exorcism, <a href="#Page_049">49</a> ff., <a href="#Page_126">126</a> f., <a href="#Page_134">134</a> f., <a href="#Page_275">275</a>, <a href="#Page_286">286</a>.
<ul>
<li>by amulets, <a href="#Page_178">178</a>.</li><li>
by charms, <a href="#Page_204">204</a>.</li><li>
by relics, <a href="#Page_063">63</a>.</li>
</ul></li>
<li>
Eye disease, <a href="#Page_168">168</a> f., <a href="#Page_181">181</a> f., <a href="#Page_207">207</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Faith,</span> <a href="#Page_014">14</a> f.</li><li>
Faith cure, <a href="#Page_016">16</a>, <a href="#Page_017">17</a>.</li><li>
Fevers, <a href="#Page_166">166</a>, <a href="#Page_182">182</a>, <a href="#Page_208">208</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Gems,</span> <a href="#Page_161">161</a> ff., <a href="#Page_176">176</a>.</li><li>
Goitre, <a href="#Page_209">209</a>.</li><li>
Gout, <a href="#Page_182">182</a> f.</li><li>
&nbsp;</li><li>
<span class="smcap">Headache,</span> <a href="#Page_183">183</a>, <a href="#Page_209">209</a> f.</li><li>
Healers, Chapter V&mdash;
<ul>
<li>and exorcism, <a href="#Page_110">110</a>.</li><li>
by unction, <a href="#Page_114">114</a> ff.</li><li>
Christian, <a href="#Page_113">113</a> ff.</li><li>
Mesmeric, Chapter X.</li><li>
of nineteenth century, Chapter XI.</li>
</ul></li><li>
Herpes, <a href="#Page_211">211</a> f.</li><li>
Hypnotism, Chapter X.&mdash;
<ul>
<li>controversy over, <a href="#Page_257">257</a> ff.</li>
<li>historic periods of, <a href="#Page_264">264</a> f.</li>
<li>Mesmer and, <a href="#Page_252">252</a> ff.</li>
<li>scientific period of, <a href="#Page_267">267</a> f.</li>
</ul></li><li>
Hysteria, <a href="#Page_183">183</a>.</li>

<li><span class='pagenum'><a name="Page_310" id="Page_310">310</a></span><span class="smcap">Incubation</span>, <a href="#Page_026">26</a>, <a href="#Page_092">92</a> ff.
<ul>
<li>Greek, <a href="#Page_093">93</a> ff.</li>
</ul></li><li>
Incubus, <a href="#Page_212">212</a>.</li>
<li>
Insanity, <a href="#Page_162">162</a>, <a href="#Page_183">183</a>, <a href="#Page_213">213</a>.</li>
<li>
Insomnia, <a href="#Page_212">212</a>.</li>
<li>&nbsp;</li>
<li><span class="smcap">Jaundice</span>, <a href="#Page_212">212</a> f.</li>
<li>&nbsp;</li>
<li>
<span class="smcap">Magnetism</span>, <a href="#Page_249">249</a> ff.</li>
<li>
Mandragora, <a href="#Page_171">171</a> f.</li>
<li>
Marasmus, <a href="#Page_214">214</a>.</li>
<li>
Medicine and church, <a href="#Page_053">53</a> ff.
<ul>
<li>Babylonian, <a href="#Page_027">27</a>.</li>
<li>Chinese, <a href="#Page_021">21</a> ff.</li>
<li>Egyptian, <a href="#Page_024">24</a> ff.</li>
<li>Greek, <a href="#Page_028">28</a> ff.</li>
<li>History of, <a href="#Page_019">19</a> f.</li>
<li>Indian, <a href="#Page_028">28</a>.</li>
<li>Jewish, <a href="#Page_027">27</a>.</li>
<li>Primitive, <a href="#Page_004">4</a>, <a href="#Page_020">20</a>.</li>
<li>Roman, <a href="#Page_034">34</a>.</li>
</ul></li><li>
Melancholy, <a href="#Page_183">183</a>.</li><li>
Mental healing, explanation of, <a href="#Page_007">7</a> ff.</li><li>
Mesmerism. See Hypnotism.</li><li>
Metaphysical cures, <a href="#Page_016">16</a>, <a href="#Page_297">297</a> ff.</li><li>
&nbsp;</li><li>
<span class="smcap">Numbers</span>, <a href="#Page_190">190</a> ff.</li><li>
&nbsp;</li><li>
<span class="smcap">Oil of Saints</span>, <a href="#Page_066">66</a> f.</li><li>
&nbsp;</li><li>
<span class="smcap">Pericarpia</span>, <a href="#Page_173">173</a>.</li><li>
Phylacteries, <a href="#Page_141">140</a>.</li><li>
Plague, <a href="#Page_183">183</a>.</li><li>
Pools, <a href="#Page_083">83</a> ff., <a href="#Page_092">92</a>.</li><li>
Prayer, <a href="#Page_274">274</a> f., <a href="#Page_280">280</a> ff., <a href="#Page_283">283</a> f., <a href="#Page_288">288</a>, <a href="#Page_291">291</a>, <a href="#Page_294">294</a>.</li><li>
Psycho-analysis, <a href="#Page_012">12</a> f.</li><li>
&nbsp;</li><li>
<span class="smcap">Re-education</span>, <a href="#Page_012">12</a> f.</li><li>
Relics, <a href="#Page_005">5</a>, Chapter V&mdash;
<ul>
<li>and Church Fathers, <a href="#Page_064">64</a> f.</li>
<li>cost of, <a href="#Page_096">96</a> ff.</li>
<li>fraud among, <a href="#Page_101">101</a> f.</li>
<li>from Holy Land, <a href="#Page_069">69</a> ff.</li>
</ul></li><li>
Religion and Healing, <a href="#Page_004">4</a> ff., <a href="#Page_021">21</a>, Chapter III.</li><li>
Revivalists, <a href="#Page_274">274</a> ff.</li><li>
Rickets, <a href="#Page_214">214</a> f.</li><li>
Rings, <a href="#Page_179">179</a> f., <a href="#Page_184">184</a>, <a href="#Page_246">246</a> ff.</li><li>
Royal Touch, Chapter IX&mdash;
<ul>
<li>origin of, <a href="#Page_225">225</a> ff.</li>
</ul></li>
<li>&nbsp;</li><li>
<span class="smcap">Saints and Diseases</span>, <a href="#Page_074">74</a> ff., <a href="#Page_081">81</a> f.</li><li>
Sciatica, <a href="#Page_215">215</a>.</li><li>
Scrofula, <a href="#Page_185">185</a>, <a href="#Page_215">215</a>, Chapter IX.</li><li>
Shrines, Chapter IV&mdash;
<ul>
<li>modern, <a href="#Page_106">106</a> f.</li>
</ul></li>
<li>
Sick, care of, <a href="#Page_057">57</a> f.</li><li>
Signatures, <a href="#Page_056">56</a>, <a href="#Page_142">142</a> ff.</li><li>
Spittle, <a href="#Page_195">195</a>.</li><li>
Subconsciousness, <a href="#Page_011">11</a>, <a href="#Page_012">12</a>, <a href="#Page_014">14</a>.</li><li>
Suggestions, <a href="#Page_008">8</a>, <a href="#Page_251">251</a> f.</li><li>
Sweating sickness, <a href="#Page_215">215</a>.</li><li>
Sympathetic cures, <a href="#Page_150">150</a> ff.</li><li>
&nbsp;</li><li>
<span class="smcap">Talismans</span>, Chapter VI&mdash;
<ul>
<li>definition of, <a href="#Page_138">138</a> ff., <a href="#Page_142">142</a>.</li>
</ul></li><li>
Therapeutics. See Medicine.</li><li>
Thorns, <a href="#Page_216">216</a>.</li><li>
Toothache, <a href="#Page_166">166</a>, <a href="#Page_186">186</a>, <a href="#Page_217">217</a> f.</li><li>
Touch pieces, <a href="#Page_233">233</a> f.</li><li>
&nbsp;</li><li>
<span class="smcap">Unction</span>, <a href="#Page_144">144</a> ff., <a href="#Page_274">274</a>, <a href="#Page_280">280</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Warts</span>, <a href="#Page_218">218</a> f.</li><li>
Weapon-salve, <a href="#Page_151">151</a> ff.</li><li>
Wells, holy, <a href="#Page_083">83</a> ff.</li><li>
Wen, <a href="#Page_219">219</a> f.</li><li>
Whooping-cough, <a href="#Page_186">186</a>, <a href="#Page_220">220</a> ff.</li><li>
Worms, <a href="#Page_223">223</a>.</li><li>
Wounds, <a href="#Page_184">184</a> f.</li>
</ul>
<hr style="width: 65%;" />
<p><span class='pagenum'><a name="Page_311" id="Page_311">311</a></span></p>

<h3>INDEX OF NAMES</h3>

<ul class="IX">
<li>
<span class="smcap">Abraham</span>, <a href="#Page_100">100</a>.</li><li>
Adam, <a href="#Page_041">41</a>.</li><li>
Adrian, Pope, <a href="#Page_184">184</a>.</li><li>
&AElig;sculapius, <a href="#Page_029">29</a>, <a href="#Page_030">30</a>, <a href="#Page_031">31</a>, <a href="#Page_032">32</a>, <a href="#Page_033">33</a>, <a href="#Page_063">63</a>, <a href="#Page_083">83</a>, <a href="#Page_086">86</a>.</li><li>
Agatha, St., <a href="#Page_075">75</a>.</li><li>
Agnan, St., <a href="#Page_075">75</a>.</li><li>
Agrippa, <a href="#Page_059">59</a>, <a href="#Page_191">191</a>.</li><li>
Albans, St., <a href="#Page_202">202</a>.</li><li>
Albertus Magnus, <a href="#Page_159">159</a>, <a href="#Page_164">164</a>.</li><li>
Alboquerque, A. d'. <a href="#Page_185">185</a>.</li><li>
Alexander III, <a href="#Page_055">55</a>, <a href="#Page_227">227</a>.</li><li>
Alexander of Tralles, <a href="#Page_171">171</a>, <a href="#Page_173">173</a>, <a href="#Page_178">178</a>, <a href="#Page_180">180</a>, <a href="#Page_182">182</a>, <a href="#Page_196">196</a>.</li><li>
Ambrose, St., <a href="#Page_038">38</a>, <a href="#Page_064">64</a>, <a href="#Page_065">65</a>, <a href="#Page_066">66</a>, <a href="#Page_070">70</a>.</li><li>
Andreas, St., <a href="#Page_080">80</a>.</li><li>
Andrews, <a href="#Page_196">196</a>.</li><li>
Anne, Queen, <a href="#Page_228">228</a>, <a href="#Page_233">233</a>, <a href="#Page_239">239</a>, <a href="#Page_240">240</a>.</li><li>
Anne, St., de Beaupr&eacute;, <a href="#Page_106">106</a>, <a href="#Page_107">107</a>.</li><li>
Anthony, St., <a href="#Page_075">75</a>, <a href="#Page_080">80</a>.</li><li>
Antoinette, Marie, <a href="#Page_258">258</a>.</li><li>
Antoninus, <a href="#Page_031">31</a>.</li><li>
Apes, Valerius, <a href="#Page_032">32</a>.</li><li>
Apollo, <a href="#Page_029">29</a>, <a href="#Page_031">31</a>, <a href="#Page_083">83</a>.</li><li>
Apollonia, St., <a href="#Page_075">75</a>, <a href="#Page_076">76</a>.</li><li>
Aquarius, <a href="#Page_074">74</a>.</li><li>
Aredius, <a href="#Page_119">119</a>.</li><li>
Aries, <a href="#Page_074">74</a>.</li><li>
Aristophanes, <a href="#Page_031">31</a>.</li><li>
Aristotle, <a href="#Page_019">19</a>, <a href="#Page_029">29</a>, <a href="#Page_164">164</a>.</li><li>
Armstrong, <a href="#Page_003">3</a>.</li><li>
Arnot, H., <a href="#Page_141">140</a>.</li><li>
Ashburner, <a href="#Page_267">267</a>.</li><li>
Ashmole, E. <a href="#Page_173">173</a>.</li><li>
Athanasius, <a href="#Page_042">42</a>.</li><li>
Aubrey, <a href="#Page_215">215</a>, <a href="#Page_228">228</a>.</li><li>
Augustine, St., <a href="#Page_043">43</a>, <a href="#Page_064">64</a>, <a href="#Page_108">108</a>.</li><li>
Aurelian, Father, <a href="#Page_048">48</a>.</li><li>
Avertin, St., <a href="#Page_075">75</a>.</li><li>
Ayers, <a href="#Page_296">296</a>.</li><li>
Azam, <a href="#Page_269">269</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Baas,</span> <a href="#Page_171">171</a>, <a href="#Page_203">203</a>.</li><li>
Bacci, P. J., <a href="#Page_132">132</a>.</li><li>
Bacon, F., <a href="#Page_242">242</a>.</li><li>
Bacon, R., <a href="#Page_059">59</a>.</li><li>
Badger, <a href="#Page_230">230</a>.</li><li>
Bagnone, F., <a href="#Page_136">136</a>.</li><li>
Bailly, <a href="#Page_256">256</a>, <a href="#Page_259">259</a>.</li><li>
Balsius, St., <a href="#Page_074">74</a>.</li><li>
Baltus, <a href="#Page_043">43</a>.</li><li>
Barbarin, de, <a href="#Page_261">261</a>.</li><li>
Bargrave, <a href="#Page_250">250</a>.</li><li>
Barnabas, St., <a href="#Page_075">75</a>.</li><li>
Barnes, G. O., <a href="#Page_277">277</a>.</li><li>
Barrington, <a href="#Page_233">233</a>.</li><li>
Barros, de, <a href="#Page_184">184</a>.</li><li>
Bates, <a href="#Page_205">205</a>.</li><li>
Bath-Chorin, <a href="#Page_028">28</a>.</li><li>
Becket, <a href="#Page_078">78</a>.</li><li>
Bede, <a href="#Page_072">72</a>, <a href="#Page_074">74</a>, <a href="#Page_118">118</a>, <a href="#Page_121">121</a>, <a href="#Page_122">122</a>, <a href="#Page_149">149</a>.</li><li>
Belgrade, <a href="#Page_168">168</a>.</li><li>
Benedict, St., <a href="#Page_075">75</a>.</li><li>

Benedict XIV, <a href="#Page_111">111</a>.</li><li>

Berdoe, E., <a href="#Page_032">32</a>, <a href="#Page_035">35</a>, <a href="#Page_106">106</a>, <a href="#Page_129">129</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, <a href="#Page_148">148</a>, <a href="#Page_169">169</a>, <a href="#Page_174">174</a>, <a href="#Page_177">177</a>, <a href="#Page_180">180</a>, <a href="#Page_200">200</a>, <a href="#Page_205">205</a>, <a href="#Page_211">211</a>, <a href="#Page_218">218</a>, <a href="#Page_226">226</a>, <a href="#Page_228">228</a>, <a href="#Page_297">297</a>.</li><li>

Berenger, <a href="#Page_098">98</a>.</li><li>

Bernard, Dr. C., <a href="#Page_239">239</a>, <a href="#Page_240">240</a>.</li><li>

Bernard of Clairvaux, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>.</li><li>

Bernard, St., <a href="#Page_038">38</a>, <a href="#Page_077">77</a>.</li><li>

Bernheim, H., <a href="#Page_106">106</a>, <a href="#Page_270">270</a>.</li><li>

Bertrand, <a href="#Page_265">265</a>.</li><li>

Binet, <a href="#Page_255">255</a>, <a href="#Page_270">270</a>.</li><li>

Bingham, <a href="#Page_160">160</a>.</li><li>

Black, <a href="#Page_219">219</a>.</li><li>

Blair, <a href="#Page_224">224</a>.</li><li>
<span class='pagenum'><a name="Page_312" id="Page_312">312</a></span>
</li><li>
Blaise, St., <a href="#Page_075">75</a>.</li><li>

Blochwick, <a href="#Page_178">178</a>.</li><li>

Blumhardt, J. C., <a href="#Page_287">287</a> f.</li><li>

Boardman, W. E., <a href="#Page_282">282</a>.</li><li>

B&ouml;ckmann, <a href="#Page_263">263</a>.</li><li>

Bois, John de, <a href="#Page_125">125</a>.</li><li>

Boleyn, A., <a href="#Page_247">247</a>, <a href="#Page_248">248</a>.</li><li>

Boncompagni, Cardinal, <a href="#Page_132">132</a>.</li><li>

Boniface, St., <a href="#Page_077">77</a>.</li><li>

Bonner, Bishop, <a href="#Page_202">202</a>.</li><li>

Bontius, <a href="#Page_177">177</a>.</li><li>

Boorde, A., <a href="#Page_228">228</a>, <a href="#Page_247">247</a>.</li><li>

Bossuet, <a href="#Page_047">47</a>.</li><li>

Boswell, <a href="#Page_239">239</a>.</li><li>

Boyle, R., <a href="#Page_173">173</a>, <a href="#Page_176">176</a>, <a href="#Page_211">211</a>, <a href="#Page_214">214</a>.</li><li>

Braid, <a href="#Page_264">264</a>, <a href="#Page_267">267</a>, <a href="#Page_268">268</a>, <a href="#Page_269">269</a>.</li><li>

Bramdel, <a href="#Page_285">285</a>.</li><li>

Brand, J., <a href="#Page_090">90</a>, <a href="#Page_147">147</a>, <a href="#Page_160">160</a>, <a href="#Page_168">168</a>, <a href="#Page_173">173</a>, <a href="#Page_179">179</a>, <a href="#Page_185">185</a>, <a href="#Page_195">195</a>, <a href="#Page_197">197</a>, <a href="#Page_199">199</a>, <a href="#Page_200">200</a>, <a href="#Page_204">204</a>, <a href="#Page_208">208</a>, <a href="#Page_209">209</a>, <a href="#Page_211">211</a>, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>, <a href="#Page_218">218</a>, <a href="#Page_220">220</a>, <a href="#Page_232">232</a>, <a href="#Page_233">233</a>.</li><li>

Brand the Historian, <a href="#Page_210">210</a>.</li><li>

Broca, <a href="#Page_269">269</a>.</li><li>

Brockett, <a href="#Page_187">187</a>.</li><li>

Brogawn, St., <a href="#Page_091">91</a>.</li><li>

Browne, Dr. E., <a href="#Page_213">213</a>.</li><li>

Browne, J., <a href="#Page_233">233</a>, <a href="#Page_234">234</a>, <a href="#Page_236">236</a>.</li><li>

Browne, Sir T., <a href="#Page_035">35</a>, <a href="#Page_186">186</a>, <a href="#Page_195">195</a>, <a href="#Page_213">213</a>, <a href="#Page_218">218</a>, <a href="#Page_236">236</a>.</li><li>

Bryant, Dr., <a href="#Page_292">292</a> f.</li><li>
Buckingham, Duke of, <a href="#Page_153">153</a>.</li><li>
Buckland, Prof., <a href="#Page_102">102</a>.</li><li>
Buckle, H. T., <a href="#Page_045">45</a>.</li><li>
Buckley, J. M., <a href="#Page_283">283</a>, <a href="#Page_292">292</a>, <a href="#Page_293">293</a>.</li><li>
Bulwer-Lytton, <a href="#Page_158">158</a>.</li><li>
Burdin, <a href="#Page_266">266</a>.</li><li>
Burgarde, St., <a href="#Page_074">74</a>.</li><li>
Burgrave, <a href="#Page_250">250</a>.</li><li>
Burnet, <a href="#Page_247">247</a>.</li><li>
Burton, R., <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_160">160</a>, <a href="#Page_173">173</a>, <a href="#Page_183">183</a>.</li><li>
Butler, <a href="#Page_243">243</a>.</li><li>
Butler, A., <a href="#Page_161">161</a>.</li><li>
Butler, J., <a href="#Page_129">129</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Caius</span>, <a href="#Page_031">31</a>.</li><li>
Calama, <a href="#Page_064">64</a>.</li><li>
Calixtus II, <a href="#Page_055">55</a>.</li><li>
Cancelli, <a href="#Page_296">296</a>.</li><li>
Capricornus, <a href="#Page_074">74</a>.</li><li>
Capua, Raimondo da, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li><li>
Carodoc, <a href="#Page_009">9</a>.</li><li>
Catharine, St., <a href="#Page_126">126</a>, <a href="#Page_127">127</a>.</li><li>
Cato the Censor, <a href="#Page_204">204</a>.</li><li>
Chalmers, <a href="#Page_014">14</a>.</li><li>
Chamberlain, J., <a href="#Page_230">230</a>.</li><li>
Charcot, <a href="#Page_106">106</a>, <a href="#Page_270">270</a>.</li><li>
Charles I, <a href="#Page_230">230</a>, <a href="#Page_231">231</a>.</li><li>
Charles II, <a href="#Page_232">232</a>, <a href="#Page_234">234</a>, <a href="#Page_241">241</a>, <a href="#Page_246">246</a>.</li><li>
Charles II of Spain, <a href="#Page_045">45</a>.</li><li>
Charles Edward, Prince, <a href="#Page_240">240</a>.</li><li>
Chaucer, <a href="#Page_061">61</a>, <a href="#Page_142">142</a>, <a href="#Page_164">164</a>, <a href="#Page_224">224</a>.</li><li>
Chesterfield, <a href="#Page_003">3</a>.</li><li>
Chilperic, <a href="#Page_119">119</a>.</li><li>
Christopher, St., <a href="#Page_075">75</a>.</li><li>
Chrysippus, <a href="#Page_182">182</a>.</li><li>
Chrysostom, St., <a href="#Page_067">67</a>, <a href="#Page_116">116</a>, <a href="#Page_159">159</a>.</li><li>
Churchill, <a href="#Page_003">3</a>.</li><li>
Cicero, <a href="#Page_019">19</a>.</li><li>
Clairvaux, Abbot of, <a href="#Page_077">77</a>.</li><li>
Clara, St., <a href="#Page_076">76</a>.</li><li>
Clarke, R. F., <a href="#Page_105">105</a>.</li><li>
Clement of Alexandria, <a href="#Page_165">165</a>.</li><li>
Clement VIII, Pope, <a href="#Page_132">132</a>.</li><li>
Cleophas, Simon, <a href="#Page_075">75</a>.</li><li>
Clerk, Mrs., <a href="#Page_148">148</a>.</li><li>
Clothair II, <a href="#Page_119">119</a>.</li><li>
Clovis I, <a href="#Page_225">225</a>.</li><li>
Cockayne, <a href="#Page_178">178</a>, <a href="#Page_194">194</a>.</li><li>
Coirin, la demoiselle, <a href="#Page_105">105</a>.</li><li>
Coles, <a href="#Page_144">144</a>.</li><li>
Coleta, <a href="#Page_078">78</a>, <a href="#Page_120">120</a>.</li><li>
Collier, J., <a href="#Page_226">226</a>.</li><li>
Collinson, <a href="#Page_089">89</a>.</li><li>
Collyer, Dr., <a href="#Page_268">268</a>.</li><li>
Comines, P. de, <a href="#Page_243">243</a>.</li><li>
Conway, Lord, <a href="#Page_135">135</a>.</li><li>
Cosmo, <a href="#Page_118">118</a>.</li><li>
Cotta, <a href="#Page_181">181</a>.</li><li>
Cowles, W., <a href="#Page_229">229</a>.</li><li>
Cromwell, O., <a href="#Page_113">113</a>.</li><li>
Cros, J. M., <a href="#Page_130">130</a>.</li><li>
Crowley, <a href="#Page_220">220</a>.</li><li>
Cudworth, Dr., <a href="#Page_136">136</a>.</li><li>
Cullis, C., <a href="#Page_281">281</a>.</li><li>
<span class='pagenum'><a name="Page_313" id="Page_313">313</a></span>
Cullum, Sir J., <a href="#Page_214">214</a>.</li><li>
Cuthbert, St., <a href="#Page_072">72</a>, <a href="#Page_073">73</a>, <a href="#Page_074">74</a>, <a href="#Page_118">118</a>.</li><li>
Cyprian, <a href="#Page_043">43</a>.</li><li>
Cyril, St., <a href="#Page_064">64</a>.</li><li>
Cyrus, St., <a href="#Page_067">67</a>, <a href="#Page_159">159</a>, <a href="#Page_116">116</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Damian</span>, <a href="#Page_118">118</a>.</li><li>
Darling, <a href="#Page_268">268</a>.</li><li>
Dearmer, P., <a href="#Page_067">67</a>, <a href="#Page_068">68</a>, <a href="#Page_096">96</a>, <a href="#Page_105">105</a>, <a href="#Page_115">115</a>, <a href="#Page_121">121</a>.</li><li>
Delenze, <a href="#Page_264">264</a>.</li><li>
Democritus, <a href="#Page_033">33</a>.</li><li>
Denbigh, Earl of, <a href="#Page_296">296</a>.</li><li>
Deslon, <a href="#Page_254">254</a>, <a href="#Page_258">258</a>, <a href="#Page_262">262</a>.</li><li>
Deubner, L., <a href="#Page_096">96</a>.</li><li>
Deucalion, <a href="#Page_208">208</a>.</li><li>
Digby, Sir E., <a href="#Page_151">151</a>.</li><li>
Digby, Sir K., <a href="#Page_151">151</a> ff., <a href="#Page_155">155</a>, <a href="#Page_218">218</a>.</li><li>
Ditters, G., <a href="#Page_287">287</a>.</li><li>
Dodd, Dr., <a href="#Page_219">219</a>.</li><li>
Donce, <a href="#Page_181">181</a>, <a href="#Page_199">199</a>.</li><li>
Dowie, J. A., <a href="#Page_304">304</a> f.</li><li>
Draper, J. W., <a href="#Page_072">72</a>.</li><li>
Dresser, A. G., <a href="#Page_298">298</a>.</li><li>
Dresser, H. W., <a href="#Page_300">300</a>, <a href="#Page_301">301</a>.</li><li>
Dresser, J. A., <a href="#Page_298">298</a>, <a href="#Page_299">299</a>.</li><li>
Dromore, Bishop of, <a href="#Page_135">135</a>.</li><li>
Dryden, <a href="#Page_155">155</a>.</li><li>
Dundee, B., <a href="#Page_223">223</a>.</li><li>
Dupotel, Baron, <a href="#Page_257">257</a>.</li><li>
Durham, Bishop of, <a href="#Page_059">59</a>.</li><li>
Dziewicki, M. H., <a href="#Page_051">51</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Eccles</span>, <a href="#Page_146">146</a>.</li><li>
Eddy, Mrs., <a href="#Page_016">16</a>, <a href="#Page_299">299</a>, <a href="#Page_300">300</a>, <a href="#Page_301">301</a>, <a href="#Page_302">302</a>.</li><li>
Edine, St., <a href="#Page_076">76</a>.</li><li>
Edward the Confessor, <a href="#Page_225">225</a>, <a href="#Page_226">226</a>, <a href="#Page_227">227</a>, <a href="#Page_228">228</a>, <a href="#Page_234">234</a>.</li><li>
Edward II, <a href="#Page_145">145</a>.</li><li>
Edward III, <a href="#Page_234">234</a>.</li><li>
Edward VI, <a href="#Page_248">248</a>.</li><li>
Eleazar, <a href="#Page_037">37</a>.</li><li>
Elisha, <a href="#Page_109">109</a>.</li><li>
Elizabeth, Queen, <a href="#Page_184">184</a>, <a href="#Page_202">202</a>, <a href="#Page_229">229</a>, <a href="#Page_234">234</a>, <a href="#Page_247">247</a>.</li><li>
Elliotson, <a href="#Page_267">267</a>.</li><li>
Elpideus, <a href="#Page_059">59</a>.</li><li>
Empedocles, <a href="#Page_029">29</a>.</li><li>
Encelius, <a href="#Page_161">161</a>.</li><li>
Ennemoser, <a href="#Page_266">266</a>.</li><li>
Ennodius, St., <a href="#Page_059">59</a>.</li><li>
Erasmus, St., <a href="#Page_074">74</a>, <a href="#Page_076">76</a>.</li><li>
Estrade, J. B., <a href="#Page_106">106</a>.</li><li>
Euhodias, <a href="#Page_114">114</a>.</li><li>
Eustachius, <a href="#Page_086">86</a>.</li><li>
Eustasius, Abbe, <a href="#Page_119">119</a>, <a href="#Page_120">120</a>.</li><li>
Eutrope, St., <a href="#Page_076">76</a>.</li><li>
Evans, W. F., <a href="#Page_299">299</a> f.</li><li>
Evelyn, <a href="#Page_241">241</a>.</li><li>
Evremond, St., <a href="#Page_134">134</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Fabian, Pope</span>, <a href="#Page_043">43</a>.</li><li>
Faria, <a href="#Page_265">265</a>.</li><li>
Farnham, N. de, <a href="#Page_059">59</a>.</li><li>
Fecamp, <a href="#Page_107">107</a>.</li><li>
Felix, Minucius, <a href="#Page_042">42</a>.</li><li>
Felix, Mons, <a href="#Page_104">104</a>.</li><li>
Ferdinand, <a href="#Page_155">155</a>.</li><li>
F&eacute;r&eacute;, <a href="#Page_255">255</a>, <a href="#Page_270">270</a>.</li><li>
Ferrarius, <a href="#Page_198">198</a>.</li><li>
Fiage, St., <a href="#Page_076">76</a>.</li><li>
Fillan, St., <a href="#Page_088">88</a>, <a href="#Page_213">213</a>.</li><li>
Finney, C. G., <a href="#Page_276">276</a>, <a href="#Page_277">277</a>.</li><li>
Fisher, G. P., <a href="#Page_064">64</a>.</li><li>
Fitz-Nigel, R., <a href="#Page_059">59</a>.</li><li>
Fletcher, <a href="#Page_061">61</a>.</li><li>
Fletcher, H., <a href="#Page_301">301</a>.</li><li>
Floyer, Sir J., <a href="#Page_239">239</a>.</li><li>
Fluctibus, A., <a href="#Page_151">151</a>.</li><li>
Fludd, Dr., <a href="#Page_151">151</a>, <a href="#Page_250">250</a>.</li><li>
Foissac, <a href="#Page_265">265</a>.</li><li>
Fontenelle, <a href="#Page_019">19</a>.</li><li>
Fort, G. F., <a href="#Page_046">46</a>, <a href="#Page_059">59</a>, <a href="#Page_063">63</a>, <a href="#Page_077">77</a>, <a href="#Page_080">80</a>, <a href="#Page_081">81</a>, <a href="#Page_096">96</a>, <a href="#Page_097">97</a>, <a href="#Page_121">121</a>, <a href="#Page_127">127</a>, <a href="#Page_149">149</a>, <a href="#Page_165">165</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, <a href="#Page_194">194</a>, <a href="#Page_207">207</a>.</li><li>
Fortescue, Sir J., <a href="#Page_228">228</a>.</li><li>
Fosbrooke, <a href="#Page_084">84</a>, <a href="#Page_142">142</a>.</li><li>
Foster, Parson, <a href="#Page_151">151</a>.</li><li>
Fox, G., <a href="#Page_132">132</a> f.</li><li>
Francis, Father, <a href="#Page_091">91</a>.</li><li>
Francis I, Emperor, <a href="#Page_146">146</a>.</li><li>
Francis I, King, <a href="#Page_243">243</a>.</li><li>
Francis, St., <a href="#Page_124">124</a>.</li><li>
Franklin, <a href="#Page_259">259</a>.</li><li>
Franz, A., <a href="#Page_171">171</a>.</li><li>
<span class='pagenum'><a name="Page_314" id="Page_314">314</a></span>
&nbsp;</li><li>
<span class="smcap">Galen</span>, <a href="#Page_019">19</a>, <a href="#Page_196">196</a>.</li><li>
Gall, St., <a href="#Page_046">46</a>, <a href="#Page_077">77</a>, <a href="#Page_081">81</a>, <a href="#Page_100">100</a>, <a href="#Page_119">119</a>.</li><li>
Gamaliel, <a href="#Page_064">64</a>.</li><li>
Ganny, S., <a href="#Page_125">125</a>.</li><li>
Gardiner, Bishop, <a href="#Page_247">247</a>.</li><li>
Gassner, J. J., <a href="#Page_136">136</a>, <a href="#Page_254">254</a>.</li><li>
Gemelli, <a href="#Page_244">244</a>.</li><li>
Gemini, <a href="#Page_074">74</a>.</li><li>
Genevieve, St., <a href="#Page_068">68</a>, <a href="#Page_076">76</a>, <a href="#Page_118">118</a>.</li><li>
Genow, St., <a href="#Page_076">76</a>.</li><li>
George I, <a href="#Page_240">240</a>.</li><li>
George, St., <a href="#Page_067">67</a>, <a href="#Page_094">94</a>, <a href="#Page_097">97</a>, <a href="#Page_098">98</a>.</li><li>
Gereon, St., <a href="#Page_101">101</a>.</li><li>
Germain, St., <a href="#Page_117">117</a>.</li><li>
Germanus, St., <a href="#Page_076">76</a>.</li><li>
Gervasius, St., <a href="#Page_065">65</a>.</li><li>
Gilbourne, Lord, <a href="#Page_155">155</a>.</li><li>
Giles, St., <a href="#Page_076">76</a>.</li><li>
Glocenius, <a href="#Page_250">250</a>.</li><li>
Gmelin, <a href="#Page_263">263</a>.</li><li>
Goldsmith, <a href="#Page_019">19</a>.</li><li>
Googe, B., <a href="#Page_203">203</a>.</li><li>

G&ouml;rres, <a href="#Page_130">130</a>.</li><li>
Gower, <a href="#Page_189">189</a>.</li><li>
Gracian, B., <a href="#Page_250">250</a>.</li><li>
Greatrakes, V., <a href="#Page_133">133</a> ff.</li><li>
Gregory, Mr., <a href="#Page_248">248</a>.</li><li>
Gregory, of Nazianzus, <a href="#Page_043">43</a>, <a href="#Page_118">118</a>.</li><li>
Gregory, of Tours, <a href="#Page_044">44</a>, <a href="#Page_068">68</a>, <a href="#Page_069">69</a>, <a href="#Page_083">83</a>, <a href="#Page_118">118</a>.</li><li>
Gregory, St., <a href="#Page_098">98</a>.</li><li>
Gregory the Great, <a href="#Page_044">44</a>, <a href="#Page_045">45</a>, <a href="#Page_072">72</a>.</li><li>
Gregory XIII, Pope, <a href="#Page_132">132</a>.</li><li>
Grimes, <a href="#Page_268">268</a>.</li><li>
Gros, D. de, <a href="#Page_269">269</a>.</li><li>
Grose, <a href="#Page_090">90</a>, <a href="#Page_218">218</a>.</li><li>
Gudule, St., <a href="#Page_104">104</a>.</li><li>
Guffe, John, <a href="#Page_125">125</a>.</li><li>
Guthlac, St., <a href="#Page_077">77</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Hall, Bishop</span>, <a href="#Page_091">91</a>, <a href="#Page_158">158</a>.</li><li>
Hamerton, <a href="#Page_138">138</a>.</li><li>
Hamilton, Miss M., <a href="#Page_093">93</a>, <a href="#Page_094">94</a>, <a href="#Page_096">96</a>.</li><li>
Hammond, W. A., <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_157">157</a>, <a href="#Page_244">244</a>, <a href="#Page_245">245</a>.</li><li>
Hardy, <a href="#Page_022">22</a>.</li><li>
Harlan, R., <a href="#Page_306">306</a>.</li><li>
Harrington, Sir J., <a href="#Page_163">163</a>.</li><li>
Hasted, <a href="#Page_086">86</a>.</li><li>
Hatton, Lord Charles, <a href="#Page_184">184</a>, <a href="#Page_247">247</a>.</li><li>
Helen, Empress, <a href="#Page_070">70</a>.</li><li>
Helinotius, <a href="#Page_250">250</a>.</li><li>
Hell, <a href="#Page_252">252</a>, <a href="#Page_253">253</a>.</li><li>
Helmont, von, <a href="#Page_150">150</a>.</li><li>
Henry II and III, <a href="#Page_059">59</a>.</li><li>
Henry IV, <a href="#Page_225">225</a>.</li><li>
Henry VII, <a href="#Page_085">85</a>, <a href="#Page_234">234</a>, <a href="#Page_240">240</a>.</li><li>
Henry VIII, <a href="#Page_247">247</a>.</li><li>
Hensler, <a href="#Page_266">266</a>.</li><li>
Hercules, <a href="#Page_033">33</a>, <a href="#Page_083">83</a>.</li><li>
Herring, <a href="#Page_183">183</a>.</li><li>
Herz, Frau, <a href="#Page_048">48</a>.</li><li>
Heylin, Dr., <a href="#Page_238">238</a>, <a href="#Page_243">243</a>.</li><li>
Heywood, <a href="#Page_189">189</a>.</li><li>
Higden, Ranulf, <a href="#Page_091">91</a>.</li><li>
Hilarion, St., <a href="#Page_038">38</a>, <a href="#Page_117">117</a>.</li><li>
Hippo, <a href="#Page_064">64</a>.</li><li>
Hippocrates, <a href="#Page_028">28</a>, <a href="#Page_032">32</a>, <a href="#Page_047">47</a>.</li><li>
Hippolito, <a href="#Page_155">155</a>.</li><li>
Hobbes, <a href="#Page_242">242</a>.</li><li>
Hohenlohe, Prince, <a href="#Page_283">283</a> f.</li><li>
Holloway, <a href="#Page_262">262</a>.</li><li>
Holt, Sir J., <a href="#Page_174">174</a> f.</li><li>
Homer, <a href="#Page_029">29</a>, <a href="#Page_030">30</a>.</li><li>
Hospinian, <a href="#Page_247">247</a>.</li><li>
Howell, A. G., <a href="#Page_124">124</a>.</li><li>
Howell, J., <a href="#Page_152">152</a> f.</li><li>
Hubert, St., <a href="#Page_078">78</a>, <a href="#Page_079">79</a>, <a href="#Page_081">81</a>, <a href="#Page_082">82</a>.</li><li>
Hugo, <a href="#Page_120">120</a>.</li><li>
Hyacinth, St., <a href="#Page_076">76</a>.</li><li>
Hyde, <a href="#Page_139">139</a>.</li><li>
Hygeia, Tecla, <a href="#Page_086">86</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Iatricos</span>, <a href="#Page_083">83</a>.</li><li>
Imbert-Gourbyzee, <a href="#Page_106">106</a>.</li><li>
Innocent II, <a href="#Page_055">55</a>.</li><li>
Innocent III, <a href="#Page_055">55</a>.</li><li>
Iren&aelig;us, <a href="#Page_041">41</a>, <a href="#Page_113">113</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Jackson</span>, <a href="#Page_167">167</a>.</li><li>
Jacob, <a href="#Page_097">97</a>, <a href="#Page_100">100</a>.</li><li>
James, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>.</li><li>
James I, <a href="#Page_229">229</a>.</li><li>
James II, <a href="#Page_153">153</a>, <a href="#Page_238">238</a>.</li><li>
Jerome, of Brunsweig, <a href="#Page_187">187</a>.</li><li>
<span class='pagenum'><a name="Page_315" id="Page_315">315</a></span>
Jerome, St., <a href="#Page_117">117</a>.</li><li>
Joane, Mother, of Stowe, <a href="#Page_197">197</a>.</li><li>
Job, St., <a href="#Page_076">76</a>.</li><li>
John, <a href="#Page_066">66</a>, <a href="#Page_123">123</a>.</li><li>
John, Father, of Cronstadt, <a href="#Page_294">294</a> f.</li><li>
John, of Gladdesden, <a href="#Page_145">145</a>, <a href="#Page_206">206</a>.</li><li>
John, St., <a href="#Page_067">67</a>, <a href="#Page_074">74</a>, <a href="#Page_075">75</a>, <a href="#Page_076">76</a>, <a href="#Page_093">93</a>, <a href="#Page_097">97</a>.</li><li>
John, St., of Beverly, <a href="#Page_121">121</a>.</li><li>
Johnson, Dr. S., <a href="#Page_238">238</a> f.</li><li>
Johnson, Mrs., <a href="#Page_239">239</a>.</li><li>
Joseph, <a href="#Page_025">25</a>, <a href="#Page_075">75</a>.</li><li>
Josephus, <a href="#Page_028">28</a>, <a href="#Page_037">37</a>.</li><li>
Julian, <a href="#Page_032">32</a>, <a href="#Page_044">44</a>.</li><li>
Juliana, St., <a href="#Page_076">76</a>, <a href="#Page_118">118</a>.</li><li>
Julius Africanus, <a href="#Page_166">166</a>.</li><li>
Jussieu, L. de, <a href="#Page_259">259</a>.</li><li>
Just, St., <a href="#Page_098">98</a>.</li><li>
Justina, Empress, <a href="#Page_065">65</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Kampfer</span>, <a href="#Page_146">146</a>.</li><li>
King, E. A., <a href="#Page_060">60</a>, <a href="#Page_173">173</a>, <a href="#Page_182">182</a>, <a href="#Page_187">187</a>, <a href="#Page_193">193</a>, <a href="#Page_204">204</a>, <a href="#Page_205">205</a>, <a href="#Page_217">217</a>.</li><li>
Kircher, <a href="#Page_250">250</a>.</li><li>
Koreff, <a href="#Page_263">263</a>.</li><li>
Kublai Khan, <a href="#Page_185">185</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Lacianus</span>, <a href="#Page_064">64</a>.&nbsp;</li><li>
Lactantius, <a href="#Page_042">42</a>.&nbsp;</li><li>
La Fontaine, <a href="#Page_267">267</a>.&nbsp;</li><li>
Laneham, R., <a href="#Page_229">229</a>.&nbsp;</li><li>
Lascaris, <a href="#Page_243">243</a>.&nbsp;</li><li>
Laurent, du, <a href="#Page_192">192</a>.&nbsp;</li><li>
Laurentia, <a href="#Page_127">127</a>.&nbsp;</li><li>
Laurentius, <a href="#Page_225">225</a>, <a href="#Page_243">243</a>.&nbsp;</li><li>
Lavater, <a href="#Page_263">263</a>.&nbsp;</li><li>
Lavoisier, <a href="#Page_259">259</a>.</li><li>
Lawrence, St., <a href="#Page_074">74</a>, <a href="#Page_076">76</a>.&nbsp;</li><li>
Leatus, <a href="#Page_075">75</a>.&nbsp;</li><li>
Lecky, W. E. H., <a href="#Page_042">42</a>, <a href="#Page_065">65</a>, <a href="#Page_113">113</a>, <a href="#Page_242">242</a>, <a href="#Page_243">243</a>.&nbsp;</li><li>
Lee, <a href="#Page_267">267</a>.&nbsp;</li><li>
Lemnius, L., <a href="#Page_195">195</a>.&nbsp;</li><li>
Leo, <a href="#Page_074">74</a>.&nbsp;</li><li>
Leo, Pope, <a href="#Page_100">100</a>.&nbsp;</li><li>
Leonastes, <a href="#Page_068">68</a>.&nbsp;</li><li>
Leverett, John, <a href="#Page_136">136</a>.&nbsp;</li><li>
Liberius, St., <a href="#Page_076">76</a>.&nbsp;</li><li>
Libra, <a href="#Page_074">74</a>.&nbsp;</li><li>
Liebeault, <a href="#Page_269">269</a>, <a href="#Page_270">270</a>, <a href="#Page_271">271</a>.&nbsp;</li><li>
Lilly, <a href="#Page_086">86</a>.&nbsp;</li><li>
Lindsey, Earl of, <a href="#Page_231">231</a>.&nbsp;</li><li>
Littr&eacute; M., <a href="#Page_080">80</a>.&nbsp;</li><li>
Lluellin, <a href="#Page_212">212</a>.&nbsp;</li><li>
Locke, <a href="#Page_242">242</a>.</li><li>
Lodge, <a href="#Page_198">198</a>.</li><li>
London, Bishop of, <a href="#Page_059">59</a>.</li><li>
Longfellow, <a href="#Page_273">273</a>.</li><li>
Louis I, <a href="#Page_225">225</a>.</li><li>
Louis XIII, <a href="#Page_244">244</a>.</li><li>
Louis, Prince, <a href="#Page_285">285</a>.</li><li>
Louis, St., <a href="#Page_079">79</a>.</li><li>
Loutherbourg, <a href="#Page_262">262</a>.</li><li>
Lucian, <a href="#Page_218">218</a>.</li><li>
Lucy, St., <a href="#Page_076">76</a>.</li><li>
Luke, <a href="#Page_075">75</a>, <a href="#Page_097">97</a>.</li><li>
Lupton, <a href="#Page_180">180</a>, <a href="#Page_185">185</a>.</li><li>
Luther, Martin, <a href="#Page_047">47</a>, <a href="#Page_129">129</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Macarius, St</span>., <a href="#Page_116">116</a>.</li><li>
Macaulay, C. S., <a href="#Page_089">89</a>.</li><li>
Macaulay, Mrs., <a href="#Page_089">89</a>.</li><li>
Macaulay, T. B., <a href="#Page_232">232</a>, <a href="#Page_241">241</a>.</li><li>
Macdonald, <a href="#Page_204">204</a>.</li><li>
Machaon, <a href="#Page_030">30</a>.</li><li>
Mack, J., <a href="#Page_286">286</a>.</li><li>
Mackay, C., <a href="#Page_069">69</a>, <a href="#Page_071">71</a>, <a href="#Page_100">100</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a>, <a href="#Page_157">157</a>, <a href="#Page_256">256</a>, <a href="#Page_262">262</a>.</li><li>
Madern, St., <a href="#Page_091">91</a>.</li><li>
Magnus, St., <a href="#Page_079">79</a>.</li><li>
Maimonides, <a href="#Page_140">140</a>.</li><li>
Mainadus, Dr., <a href="#Page_262">262</a>.</li><li>
Maine, St., <a href="#Page_076">76</a>.</li><li>
Marcellus, <a href="#Page_168">168</a>.</li><li>
Margaret, St., <a href="#Page_076">76</a>.</li><li>
Maria, S. dell 'Arco, <a href="#Page_107">107</a>.</li><li>
Mark, <a href="#Page_075">75</a>, <a href="#Page_099">99</a>, <a href="#Page_114">114</a>.</li><li>
Marsden, <a href="#Page_199">199</a>.</li><li>
Martin, St., <a href="#Page_068">68</a>, <a href="#Page_069">69</a>, <a href="#Page_076">76</a>, <a href="#Page_078">78</a>, <a href="#Page_083">83</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>.</li><li>
Martyr, Justin, <a href="#Page_041">41</a>, <a href="#Page_042">42</a>.</li><li>
Marus, St., <a href="#Page_076">76</a>.</li><li>
Mary, <a href="#Page_071">71</a>.</li><li>
Mary, Queen, <a href="#Page_248">248</a>.</li><li>
Masp&eacute;ro, G., <a href="#Page_025">25</a>, <a href="#Page_026">26</a>.</li><li>
Massinger, <a href="#Page_035">35</a>.</li><li>
<span class='pagenum'><a name="Page_316" id="Page_316">316</a></span>
Matthew, Father, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>, <a href="#Page_289">289</a> f.</li><li>
Maur, St., <a href="#Page_076">76</a>.</li><li>
Maxwell, <a href="#Page_251">251</a>.</li><li>
Mayerne, Dr., <a href="#Page_153">153</a>.</li><li>
Meaux, Bishop of, <a href="#Page_047">47</a>.</li><li>
Melanchthon, <a href="#Page_129">129</a>.</li><li>
Melton, <a href="#Page_074">74</a>.</li><li>
Mesmer, <a href="#Page_006">6</a>, <a href="#Page_250">250</a>.</li><li>
Meyer, R., <a href="#Page_133">133</a>.</li><li>
Mezeray, <a href="#Page_225">225</a>.</li><li>
Michel, M., <a href="#Page_283">283</a>.</li><li>
Milmine, G., <a href="#Page_304">304</a>.</li><li>
Milner, John, Dr., <a href="#Page_083">83</a>.</li><li>
Milton, <a href="#Page_242">242</a>.</li><li>
Miranda, <a href="#Page_155">155</a>.</li><li>
Miranda, A., de, <a href="#Page_130">130</a>.</li><li>
Mix, E., <a href="#Page_290">290</a>.</li><li>
Mizaldus, <a href="#Page_159">159</a>.</li><li>
Momford, Lord, <a href="#Page_219">219</a>.</li><li>
Monardes, <a href="#Page_183">183</a>.</li><li>
Montfort, Marquis, <a href="#Page_097">97</a>.</li><li>
Mooney, N., <a href="#Page_197">197</a>.</li><li>
Morison, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>.</li><li>
Morley, H., <a href="#Page_191">191</a>.</li><li>
Morley, Squire, <a href="#Page_185">185</a>.</li><li>
Moses, <a href="#Page_025">25</a>, <a href="#Page_069">69</a>, <a href="#Page_072">72</a>, <a href="#Page_097">97</a>.</li><li>
Moses, J., <a href="#Page_135">135</a>.</li><li>
M&uuml;ller, Johannes, <a href="#Page_011">11</a>.</li><li>
Munger, <a href="#Page_019">19</a>.</li><li>
Murmerstadt, <a href="#Page_285">285</a>.</li><li>
Myers, A. T., <a href="#Page_106">106</a>.</li><li>
Myers, F. W. H., <a href="#Page_106">106</a>, <a href="#Page_265">265</a>, <a href="#Page_271">271</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Naaman</span>, <a href="#Page_083">83</a>.</li><li>
Nabonnese, <a href="#Page_098">98</a>.</li><li>
Napoleon, <a href="#Page_108">108</a>.</li><li>
Navarette, <a href="#Page_201">201</a>.</li><li>
Neri, St. Philip, <a href="#Page_132">132</a>.</li><li>
Nevius, J.F., <a href="#Page_060">60</a>.</li><li>
Newton, Dr., <a href="#Page_292">292</a>.</li><li>
Nicetius, <a href="#Page_067">67</a>.</li><li>
Nicholas, Dr. J., <a href="#Page_230">230</a>.</li><li>
Nicodemus, <a href="#Page_075">75</a>.</li><li>
Noizet, <a href="#Page_265">265</a>.</li><li>
Northampton, Lord, <a href="#Page_197">197</a>.</li><li>
Nottingham, William, <a href="#Page_125">125</a>.</li><li>
Nun, St., <a href="#Page_213">213</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Odilo</span>, <a href="#Page_081">81</a>.</li><li>
Oldmixon, <a href="#Page_239">239</a>.</li><li>
Onymus, Prof., <a href="#Page_285">285</a>.</li><li>
Origen, <a href="#Page_026">26</a>, <a href="#Page_042">42</a>, <a href="#Page_043">43</a>, <a href="#Page_114">114</a>.</li><li>
Oswald, St., <a href="#Page_090">90</a>.</li><li>
Otilia, St., <a href="#Page_074">74</a>, <a href="#Page_076">76</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Palladius</span>, <a href="#Page_116">116</a>.</li><li>
Paninguem, Tom&eacute;, <a href="#Page_130">130</a>.</li><li>
Paracelsus, <a href="#Page_005">5</a>, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>, <a href="#Page_181">181</a>, <a href="#Page_212">212</a>, <a href="#Page_249">249</a>, <a href="#Page_250">250</a>.</li><li>
Paris, Deacon, <a href="#Page_105">105</a>.</li><li>
Paris, Dr., <a href="#Page_142">142</a>.</li><li>
Parthenius, St., <a href="#Page_115">115</a>.</li><li>
Pascal, <a href="#Page_169">169</a>.</li><li>
Pastor, St., <a href="#Page_098">98</a>.</li><li>
Patrick, Bishop, <a href="#Page_136">136</a>.</li><li>
Patterson, Mrs., <a href="#Page_298">298</a>.</li><li>
Paul III, Pope, <a href="#Page_100">100</a>.</li><li>
Paul, St., <a href="#Page_037">37</a>, <a href="#Page_072">72</a>, <a href="#Page_075">75</a>, <a href="#Page_126">126</a>.</li><li>
Paula, Franciscus de, <a href="#Page_120">120</a>.</li><li>
Peckham, Sir G., <a href="#Page_086">86</a>.</li><li>
Peebles, J. M., <a href="#Page_060">60</a>.</li><li>
Pennant, <a href="#Page_085">85</a>.</li><li>
Pepys, <a href="#Page_201">201</a>, <a href="#Page_204">204</a>, <a href="#Page_210">210</a>, <a href="#Page_216">216</a>.</li><li>
Percy, Bishop, <a href="#Page_246">246</a>.</li><li>
Perier, Mademoiselle, <a href="#Page_103">103</a>.</li><li>
Perkins, B. D., <a href="#Page_262">262</a>.</li><li>
Pernel, St., <a href="#Page_076">76</a>.</li><li>
Peter, <a href="#Page_248">248</a>.</li><li>
Peter, St., <a href="#Page_005">5</a>, <a href="#Page_071">71</a>, <a href="#Page_072">72</a>, <a href="#Page_100">100</a>, <a href="#Page_121">121</a>.</li><li>
Pet&eacute;tin, <a href="#Page_261">261</a>.</li><li>
Petronilla, St., <a href="#Page_076">76</a>.</li><li>
Pettigrew, T. J., <a href="#Page_055">55</a>, <a href="#Page_075">75</a>, <a href="#Page_076">76</a>, <a href="#Page_139">139</a>, <a href="#Page_140">140</a>, <a href="#Page_141">140</a>, <a href="#Page_146">146</a>, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, <a href="#Page_162">162</a>, <a href="#Page_167">167</a>, <a href="#Page_170">170</a>, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_181">181</a>, <a href="#Page_184">184</a>, <a href="#Page_198">198</a>, <a href="#Page_201">201</a>, <a href="#Page_202">202</a>, <a href="#Page_204">204</a>, <a href="#Page_205">205</a>, <a href="#Page_207">207</a>, <a href="#Page_208">208</a>, <a href="#Page_213">213</a>, <a href="#Page_218">218</a>, <a href="#Page_225">225</a>, <a href="#Page_236">236</a>, <a href="#Page_244">244</a>, <a href="#Page_248">248</a>, <a href="#Page_296">296</a>.</li><li>
Pezold, <a href="#Page_263">263</a>.</li><li>
Phaire, St., <a href="#Page_076">76</a>.</li><li>
Philip I, <a href="#Page_243">243</a>.</li><li>
Philip II of Spain, <a href="#Page_054">54</a>.</li><li>
Philip of Valois, <a href="#Page_244">244</a>.</li><li>
Phillips, Elder, <a href="#Page_287">287</a>.</li><li>
Philo, <a href="#Page_037">37</a>.</li><li>
Pilate, Pontius, <a href="#Page_041">41</a>, <a href="#Page_097">97</a>, <a href="#Page_105">105</a>.</li><li>
<span class='pagenum'><a name="Page_317" id="Page_317">317</a></span>
Pilkington, Bishop, <a href="#Page_167">167</a>.</li><li>
Pinkerton, <a href="#Page_088">88</a>.</li><li>
Pisces, <a href="#Page_074">74</a>.</li><li>
Pistol, <a href="#Page_207">207</a>.</li><li>
Pius IX, Pope, <a href="#Page_296">296</a>.</li><li>
Platerus, <a href="#Page_159">159</a>.</li><li>
Plato, <a href="#Page_019">19</a>, <a href="#Page_029">29</a>.</li><li>
Pliny, <a href="#Page_159">159</a>, <a href="#Page_177">177</a>, <a href="#Page_182">182</a>, <a href="#Page_183">183</a>, <a href="#Page_198">198</a>, <a href="#Page_209">209</a>.</li><li>
Podalirius, <a href="#Page_030">30</a>.</li><li>
Polo, Marco, <a href="#Page_185">185</a>.</li><li>
Pomponatius, <a href="#Page_160">160</a>.</li><li>
Ponponazzi, Pierre, <a href="#Page_025">25</a>.</li><li>
Pope, <a href="#Page_138">138</a>.</li><li>
Porta, B., <a href="#Page_151">151</a>, <a href="#Page_159">159</a>, <a href="#Page_251">251</a>.</li><li>
Posidonius, <a href="#Page_044">44</a>.</li><li>
Poyan, C, <a href="#Page_268">268</a>.</li><li>
Price, W. T., <a href="#Page_278">278</a>.</li><li>
Protasius, St., <a href="#Page_065">65</a>.</li><li>
Puller, <a href="#Page_115">115</a>.</li><li>
Puys&eacute;gur, Marquis de, <a href="#Page_260">260</a>, <a href="#Page_261">261</a>.</li><li>
Pythagoras, <a href="#Page_190">190</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Quan, St.</span>, <a href="#Page_091">91</a>.</li><li>
Quimby, P. P., <a href="#Page_017">17</a>, <a href="#Page_297">297</a> ff., <a href="#Page_302">302</a>, <a href="#Page_303">303</a>.</li><li>
Quintan, St., <a href="#Page_076">76</a>.</li><li>
Quirinus, St., <a href="#Page_074">74</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Rachel,</span> <a href="#Page_145">145</a>.</li><li>
Radegonde, <a href="#Page_121">121</a>.</li><li>
Radstock, Lord, <a href="#Page_283">283</a>.</li><li>
Ramesay, <a href="#Page_158">158</a>.</li><li>
Raphael, <a href="#Page_043">43</a>.</li><li>
Ravenscroft, <a href="#Page_190">190</a>.</li><li>
Refinus, <a href="#Page_115">115</a>.</li><li>
Reid, <a href="#Page_273">273</a>.</li><li>
Remigius, St., <a href="#Page_077">77</a>.</li><li>
Renodeus, <a href="#Page_159">159</a>, <a href="#Page_160">160</a>, <a href="#Page_161">161</a>.</li><li>
Richards, Elder, <a href="#Page_287">287</a>.</li><li>
Richelieu, Cardinal, <a href="#Page_244">244</a>.</li><li>
Richmond, Duke of, <a href="#Page_231">231</a>.</li><li>
Riley, I. W., <a href="#Page_287">287</a>.</li><li>
Roche, St., <a href="#Page_296">296</a>.</li><li>
Rochus, St., <a href="#Page_074">74</a>, <a href="#Page_076">76</a>.</li><li>
Romanus, St., <a href="#Page_076">76</a>.</li><li>
Rosalia, St., <a href="#Page_102">102</a>.</li><li>
Ruffian, St., <a href="#Page_076">76</a>.</li><li>
Russel, <a href="#Page_200">200</a>.</li><li>
Rusticus, Elpidius, <a href="#Page_059">59</a>.</li><li>
Ruthlein, Captain, <a href="#Page_285">285</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Sagittarius</span>, <a href="#Page_074">74</a>.</li><li>
Salverte, E., <a href="#Page_040">40</a>, <a href="#Page_041">41</a>, <a href="#Page_059">59</a>, <a href="#Page_083">83</a>, <a href="#Page_085">85</a>, <a href="#Page_136">136</a>.</li><li>
Samonicus, S., <a href="#Page_166">166</a>.</li><li>
Sanderson, Dr., <a href="#Page_231">231</a>.</li><li>
Sanford, F. W., <a href="#Page_281">281</a> f.</li><li>
Saturninus, St., <a href="#Page_123">123</a>.</li><li>
Sauveur, St., of Horta, <a href="#Page_130">130</a> f.</li><li>
Schlatter, F., <a href="#Page_290">290</a>.</li><li>
Scoresby, <a href="#Page_267">267</a>.</li><li>
Scorpius, <a href="#Page_074">74</a>.</li><li>
Scott, R., <a href="#Page_196">196</a>.</li><li>
Scott, W., <a href="#Page_189">189</a>, <a href="#Page_193">193</a>, <a href="#Page_213">213</a>.</li><li>
Sebastian, St., <a href="#Page_076">76</a>, <a href="#Page_098">98</a>.</li><li>
Selle, <a href="#Page_263">263</a>.</li><li>
Senso, Dr., <a href="#Page_128">128</a>.</li><li>
Serapion, <a href="#Page_180">180</a>.</li><li>
Severin, St., <a href="#Page_067">67</a>, <a href="#Page_081">81</a>.</li><li>
Severus, <a href="#Page_114">114</a>.</li><li>
Servetus, <a href="#Page_244">244</a>.</li><li>
Shakespeare, <a href="#Page_108">108</a>, <a href="#Page_224">224</a>, <a href="#Page_273">273</a>.</li><li>
Shaw, <a href="#Page_203">203</a>.</li><li>
Siemers, <a href="#Page_266">266</a>.</li><li>
Sigismund, St., <a href="#Page_076">76</a>.</li><li>
Simeon, St., <a href="#Page_097">97</a>.</li><li>
Simpson, A. B., <a href="#Page_281">281</a>.</li><li>
Sinsheim, Count von, <a href="#Page_284">284</a>.</li><li>
Skippon, <a href="#Page_198">198</a>.</li><li>
Smith, Joseph, Jr., <a href="#Page_286">286</a> f.</li><li>
Smith, Sir T., <a href="#Page_184">184</a>, <a href="#Page_247">247</a>.</li><li>
Socrates, <a href="#Page_029">29</a>, <a href="#Page_086">86</a>.</li><li>
Sophronius, <a href="#Page_093">93</a>.</li><li>
Southampton, Earl of, <a href="#Page_231">231</a>.</li><li>
Southey, <a href="#Page_143">143</a>, <a href="#Page_273">273</a>.</li><li>
Stengal, <a href="#Page_054">54</a>.</li><li>
Stephen, St., <a href="#Page_064">64</a>, <a href="#Page_075">75</a>.</li><li>
Stephens, <a href="#Page_248">248</a>.</li><li>
Sterne, <a href="#Page_003">3</a>.</li><li>
Stevens, E., <a href="#Page_231">231</a>.</li><li>
Stowe, <a href="#Page_003">3</a>.</li><li>
Straus, <a href="#Page_155">155</a>.</li><li>
Strype, <a href="#Page_202">202</a>.</li><li>
Styria, <a href="#Page_107">107</a>.</li><li>
<span class='pagenum'><a name="Page_318" id="Page_318">318</a></span>
Sulpicius, St., <a href="#Page_077">77</a>.</li><li>
Syward, John, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Tacitus</span>, <a href="#Page_112">112</a>.</li><li>
Tairise, St., <a href="#Page_099">99</a>.</li><li>
Tathiedo, <a href="#Page_075">75</a>.</li><li>
Tatian, <a href="#Page_040">40</a>.</li><li>
Taurus, <a href="#Page_074">74</a>.</li><li>
Tecla, St., <a href="#Page_085">85</a>.</li><li>
Tennyson A., <a href="#Page_139">139</a>.</li><li>
Tenos, Madonna of, <a href="#Page_095">95</a>.</li><li>
Tertullian, <a href="#Page_042">42</a>, <a href="#Page_114">114</a>.</li><li>
Theocritus, <a href="#Page_189">189</a>.</li><li>
Theodelinda, <a href="#Page_066">66</a>.</li><li>
Theodoric, <a href="#Page_059">59</a>.</li><li>
Theodosius, <a href="#Page_070">70</a>.</li><li>
Thiers, M., <a href="#Page_192">192</a>.</li><li>
Thmuis, Bishop, <a href="#Page_116">116</a>.</li><li>
Thomas, of Celano, <a href="#Page_124">124</a>.</li><li>
Thomas, St., <a href="#Page_077">77</a>.</li><li>
Thomas St. of Hereford, <a href="#Page_125">125</a>.</li><li>
Tignan, St., <a href="#Page_075">75</a>.</li><li>
Tooker, Dr., <a href="#Page_229">229</a>.</li><li>
Torpacion, <a href="#Page_114">114</a>.</li><li>
Townley, <a href="#Page_140">140</a>.</li><li>
Townshend, <a href="#Page_267">267</a>.</li><li>
Trickmore, <a href="#Page_190">190</a>.</li><li>
Trine, R. W., <a href="#Page_301">301</a>.</li><li>
Trippe, S., <a href="#Page_148">148</a>.</li><li>
Trundel, D., <a href="#Page_279">279</a> f.</li><li>
Tuckey, C. L., <a href="#Page_245">245</a>.</li><li>
Tuke, H., <a href="#Page_011">11</a>, <a href="#Page_237">237</a>, <a href="#Page_286">286</a>.</li><li>
Turner, <a href="#Page_211">211</a>.</li><li>
Turner, Dr. D., <a href="#Page_239">239</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Ursula, St</span>., <a href="#Page_102">102</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Valentine</span>, <a href="#Page_076">76</a>.</li><li>
Vanzesmes, de, <a href="#Page_258">258</a>.</li><li>
Vardrille, St., <a href="#Page_119">119</a>.</li><li>
Venise, St., <a href="#Page_076">76</a>.</li><li>
Vespasian, <a href="#Page_037">37</a>, <a href="#Page_112">112</a>, <a href="#Page_195">195</a>.</li><li>
Victor, <a href="#Page_260">260</a>.</li><li>
Victor Emmanuel, <a href="#Page_245">245</a>.</li><li>
Vincent, St., <a href="#Page_077">77</a>.</li><li>
Vittrici, Pietro, <a href="#Page_132">132</a>.</li><li>
Vitus, St., <a href="#Page_076">76</a>, <a href="#Page_203">203</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Walderstein</span>, <a href="#Page_003">3</a>.</li><li>
Wallery, St., <a href="#Page_076">76</a>.</li><li>
Wallia, St., <a href="#Page_076">76</a>.</li><li>
Waterford, Simon, <a href="#Page_125">125</a>.</li><li>
Wenefride, St., <a href="#Page_091">91</a>.</li><li>
Werenfels, <a href="#Page_156">156</a>, <a href="#Page_208">208</a>.</li><li>
Wesley, J., <a href="#Page_275">275</a>, <a href="#Page_276">276</a>.</li><li>
Westbury, Lord, <a href="#Page_048">48</a>, <a href="#Page_049">49</a>.</li><li>
Whichcote, Dr., <a href="#Page_136">136</a>.</li><li>
White, A. D., <a href="#Page_039">39</a>, <a href="#Page_044">44</a>, <a href="#Page_047">47</a>, <a href="#Page_048">48</a>, <a href="#Page_052">52</a>, <a href="#Page_078">78</a>, <a href="#Page_100">100</a>, <a href="#Page_101">101</a>, <a href="#Page_110">110</a>, <a href="#Page_146">146</a>, <a href="#Page_233">233</a>.</li><li>
Wierus, <a href="#Page_110">110</a>.</li><li>
Wilkins, Bishop, <a href="#Page_136">136</a>.</li><li>
Willabrod, <a href="#Page_077">77</a>.</li><li>
William III, <a href="#Page_228">228</a>, <a href="#Page_238">238</a>.</li><li>
William of Malmesbury, <a href="#Page_225">225</a>, <a href="#Page_227">227</a>.</li><li>
Wilson, Mr., <a href="#Page_048">48</a>.</li><li>
Winthrop, Governor, <a href="#Page_019">19</a>.</li><li>
Wirdig, S., <a href="#Page_251">251</a>.</li><li>
Withers, F., <a href="#Page_138">138</a>.</li><li>
Wohyus, E., <a href="#Page_150">150</a>.</li><li>
Wolfart, <a href="#Page_263">263</a>.</li><li>
Wolfgang, St., <a href="#Page_076">76</a>.</li><li>
Wood, H., <a href="#Page_301">301</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Xavier, St. Francis</span>, <a href="#Page_111">111</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>.</li><li>
&nbsp;</li><li>
<span class="smcap">Zaccheus</span>, <a href="#Page_075">75</a>.</li><li>
Zeller, S., <a href="#Page_280">280</a>.</li><li>
Zola, E., <a href="#Page_106">106</a>.</li><li>
Zosimos, <a href="#Page_093">93</a>.</li>
</ul>
</html>