Madame de Sévigné, was a firm believer in the medicinal value of vipers. Writing to her daughter in 1679 she says: “Madame de Lafayette is taking viper broth, which much strengthens her eyesight.” In 1685 she informs her son: “It is to vipers I am indebted for the abundant health I now enjoy. They temper, purify, and refresh the blood. But it is essential to have the vipers themselves, and not the powder, which is heating unless taken in broth, boiled cream, or something refreshing.” Then she goes on to advise him to get M. de Boissy to send him ten dozen vipers from Poitou in a case divided into three or four compartments lined with hay and moss, so that they can be kept at their ease. He is to take two every morning. The heads are to be cut off, the bodies to be scalded and cut into small pieces, and used to stuff a fowl. He is to continue this treatment for a month.
The early London Pharmacopœias gave the following form for the Trochisci Viperum required in the preparation of Theriaca: Remove the skin, entrails, head, fat and tail, and boil the flesh of vipers in 8 oz. of water with dill and a little salt, add 2 oz. of white bread twice toasted, ground and sifted, and make into troches, your hands being anointed with opobalsamum or expressed oil of nutmeg. Dry them on a sieve turned bottom upwards in an open place. Turn them frequently until they are quite dry, and keep them in a well-stopped glass or glazed vessel. They will keep good for a year, but it is better to make the treacle with them as soon after they are made as possible.
Quincy (1724) had great confidence in their virtues. He writes, “That they are Balsamic and greatly Restorative is confirm’d by long Experience; for we have many instances in Physical Histories of Persons arriving at a healthful old age by their frequent use, as well as others who recover’d from deplorable Decays and Weaknesses.” Then he proceeds at considerable length to compare the juices of these animals with those of terebinthous plants, which are mostly evergreens. “Moreover they have been experienc’d to do wonders in cutaneous cases; the Force and Activity of their parts breaking thro’ the little obstructions in the Miliary Glands, which turn into Ichor, Scabs, and Blotches” (those old practitioners knew exactly how their remedies acted); “and by restoring a free perspiration render the skin smooth and beautiful”; and much more on cures of itch, leprosy, and the worst skin eruptions.
Viper wine was a very popular tonic. It was believed to cure barrenness in women. An essence of vipers was believed in as an aphrodisiac, but Dr. James (1747) tells us that what was then advertised and sold in London under that name was tincture of cantharides. This author is sceptical about vipers altogether. He had given the flesh, broth, and salt of vipers in large quantities, but had come to the conclusion that the broths and flesh were no better than the broths and flesh of fowl, veal, or mutton, prepared in the same way, and as to the salt, he was sure that the salt of hartshorn or any other animal salt would answer just as well.
The vipers employed for medicine were the common vipers, which in this country are usually called adders (Vipera communis).
A common recipe for viper broth was to boil together a chicken with a middling-sized viper from which the head, skin, and entrails had been removed. These made a quart of good broth.
Mummies.
The employment of mummies in medicine does not seem to have been very ancient, nor did it become permanent. Who introduced it is not known. Ephraim Chambers in his Cyclopœdia (1738) says, “Mummy is said to have been first brought into use in medicine by the malice of a Jewish physician, who wrote that flesh thus embalmed was good for the cure of divers diseases, and particularly bruises, to prevent the blood’s gathering and coagulating.” Pomet also says that a Jewish physician had written about the medicinal value of mummy, but he does not suggest that he had recommended it out of malice.
The trade in mummies was evidently in the hands of the Jews and Armenians at the time when Pomet wrote, and, according to him, the fading popularity of mummy as a medicine was the result of the rogueries practised by these Jews. He tells of a Guy de la Fontaine, the King’s physician, who, when visiting in Egypt, went to see a Jew in Alexandria who traded in mummies, and after some difficulty was admitted into the Jew’s warehouse, where he saw several bodies piled one upon another. “After a reflection of a quarter of an hour he asked him what druggs he made use of, and what sort of bodies were fit for his service. The Jew answered that as to the dead he took such bodies as he could get, whether they died of a common disease or of some contagion. As to the druggs, they were nothing but a heap of some old druggs mixed together which he applied to the bodies, which after he had dried in an oven he sent into Europe, and was amazed to see the Christians were lovers of such filthiness.” This very frank Jew must have been on the point of retiring from business.
Pomet regrets that he is not able to stop the abuses of the dealers in this commodity, so he has to content himself with advising those who buy mummy to choose what is of a fine shining black, not full of bones and dirt, and of a good smell. He also tells us it is good for contusions, and to prevent the blood from coagulating in the body (1694).