CHAPTER VII

"He must be dress'd again, as I have done it.Anoint the sword which pierced him with this weapon-salve,and wrap it close from air, till I havetime to visit him again."

And in the next scene we have the following dialogue between Hippolito and Miranda:

"Hip.O my wound pains me.Mir.I am come to ease you.[She unwraps the sword.Hip.Alas! I feel the cold air come to me;My wound shoots worse than ever.[She wipes and anoints the sword.Mir.Does it still grieve you?Hip.Now methinks, there's somethingLaid just upon it.Mir.Do you find ease?Hip.Yes, yes, upon the sudden, all the painIs leaving me. Sweet heaven, how I am eased!"

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."

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."

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.88

76T. J. Pettigrew,Superstitions Connected with ... Medicine and Surgery, pp. 63 f.

77Gentleman's Magazine, LVIII, pp. 586 and 695.

78H. Arnot,History of Edinburgh.

79Pharmacologia, p. 51.

80The Doctor, p. 59.

81For a discussion on the doctrine of signatures see T. J. Pettigrew,Superstitions, etc., pp. 33 f.; E. Berdoe,Origin and Growth of the Healing Art, pp. 327 and 416 f.; A. D. White,History of the Warfare of Science with Theology, II, pp. 38 f.; Eccles,Evolution of Medical Science, pp. 140 f.

82J. Brand,Popular Antiquities, III, p. 153. In references to this work, the edition used was that edited by W. Carew Hazlitt.

83The Loseley Manuscripts, pp. 263 f., quoted by Berdoe.

84Bede,Ecclesiastical History, bk. V, chap. III.

85G. F. Fort,History of Medical Economy During the Middle Ages, p. 299

86W. A. Hammond,Spiritualism and Nervous Derangement, p. 175.

87Sir Kenelm Digby,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, etc.

88I am indebted to T. J. Pettigrew,Superstitions Connected with the History and Practice of Surgery and Medicine, pp. 201-213; C. Mackay,Extraordinary Popular Delusions, pp. 266-268; W. A. Hammond,Spiritualism and Nervous Derangement, pp. 170-176; for the material on the subject of sympathetic cures.

"He loved and was beloved; what more could he desire as an amulet against fear?"—Bulwer-Lytton."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."—Burton."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."—Bishop Hall."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, &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, &c."—Ramesey.

"He loved and was beloved; what more could he desire as an amulet against fear?"—Bulwer-Lytton.

"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."—Burton.

"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."—Bishop Hall.

"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, &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, &c."—Ramesey.

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."

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 barbarousLatin 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 amulæ 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.

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.89

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, &c. ... A Ring made of the Hoofe of an Asse's right fore-foot carried about, &c.

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, &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."90

"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."91

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 scarfpins; 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.

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.

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, defendus from enchantments, preserve health, cure diseases, drive away grief, cares, and exhilarate the mind."92

Some further quotations portray to us the efficacy of other stones:

"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.""A topaze healeth the lunaticke person of his passion of lunacie.""Corneolus (cornelian) mitigateth the heate of the minde, and qualifieth malice, it stancheth bloodie fluxes.""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."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....""Jasper, hematite and hieratite stones were strongly recommended for unusual sanative virtues, but the sapphire excelled as a remedy for scorpion bites.""The Bezoar stone had a great reputation in melancholic affections. Manardus says it removes sadness and makes him merry that useth it."

"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."

"A topaze healeth the lunaticke person of his passion of lunacie."

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

"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."

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...."

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

"The Bezoar stone had a great reputation in melancholic affections. Manardus says it removes sadness and makes him merry that useth it."

"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.""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."

"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."

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 aSmaragd, 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."

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:

"For gold in physic is a cordial,Therefore he loved gold in special."

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 undiminished 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.93

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, Ξ = 60, A = 1, Σ = 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.

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:

Julius Africanus says that pronouncing the word in the same manner is as efficacious as writing it. TheJews attributed an equal virtue to the word "Aracalan" employed in the same way.94

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 writtinScrollesabout the Necke, but lamentinge unfeignedlye our Synnes from the hart."

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."

"Ye three holy Kings,Gaspar, Melchior, Balthasar,Pray for us now, and in the hour of our death."

"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."

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."95

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.

The following process for avoiding inflamed eyes is taken from Marcellus, 380 A. D.: "Write on aclean sheet of paper ουβαικ, 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 φυρφαραν 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:ρουβος, ρνονειας ρηελιος ως' καντεφορα και παντες ηακοτει; 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,ορνω ουρωδη; do this on a Monday; observe chastity; it will long and much avail."96

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

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.

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 similardescription. 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."97

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."

Ligatures, similar to the earlier amulets, a heritage from the northern pagan races, were freely applied for the prevention and cure of maladies.

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.

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 Würzburg, count of Ingolstadt, after his death."

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."

The powers of the mandragora, as an amulet, place it almost in a class by itself. Fort tells us thatin 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."98

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.

Ague.—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 especially 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.99Millefolium 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.100

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!"101

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."102

Burton gives us a leaf from his own experience.103"Being in the country in the vacation time, not many years since, at Lindly, in Leicestershire, myfather's house, I first observed this amulet of a spider in a nut-shell, wrapped in silk, &c., so applyed for an ague by my mother; whom, although I knew to have excellent skill in chirurgery, sore eyes, aches, &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.Quid aranea cum Febre?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,cap. de Aranea, lib. de Insectis, 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."

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 ofthirteen 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 eithercure 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.104

Calculus.—Boyle tells us105that theLapis Nephriticus, a species of jasper, when bound to the leftwrist, was a cure for this trouble. Others have borne evidence to its efficacy.

Childbirth.—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.106

Cholera.—Bontius declared theLapis Porcinusto 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."

Colic.—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 froma 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 ofSaxon Leechdoms, 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."107

Cramp.—The following amulets are mentioned as specifics against cramp:

"—Wear bone Ring on thumb, or tyeStrong Pack-thread below your thigh."

The subject of cramp rings will be considered in another connection.

Demoniacal Possession.—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.

Epilepsy.—The elder tree has been the foundation of many superstitions, chief among which have been some connected with epilepsy. Blochwick108tells 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.

Rings of various kinds have always been supposed to have some superstitious power. Brand109tells 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 kindof 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.110

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.111Lupton 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."112

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.113Lemius remarks that "Coral, Piony, Misseltoe, drive away the falling Sicknesse, either hung about the neck or drunk with wine."

Erysipelas.—The elder seems to have been efficacious in erysipelas as well as in epilepsy, at least sowe 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."

Evil-eye.—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.114

Eye Diseases.—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.'"

Vivisection was practised to procure an amulet for sore eyes, according to the following prescription: "If a man have a white spot, as cataract, inhis 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."

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."115

Fevers.—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.

Gout.—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 pronouncethe 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."

Headache.—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.

Hysteria.—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."

Melancholy.—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."116

Plague.—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 manyin 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.

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 isto be worn betwixt the sweet duggs, the chaste nest of pure constancy. I trust, sir, when the virtue is known, it shall not be refused for the value."117

Safety from Wounds.—Pettigrew gives us the two following examples: "De Barros, the historian, says that the Portuguese in vain attempted to destroya 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.

"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."118

Scrofula.—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."119

Toothache.—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.

Whooping-Cough.—About the middle of the last century there appeared the following in theLondon Athenæum: "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."

TheWorcester Journal(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 togo 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."120

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."121That was a trick worth knowing.

Brockett tells us that "Holy-stones, orholed-stones, are hung on the heads of horses as a charm against Diseases—such as sweat in their stalls are supposed to be cured by this application." Theefficacy 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."

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