“Benedicite omnia opera Domini dominum.
“Be the elf what it may, this is mighty for him to amend.”—Leech Book of Bald, I. 65.[15]
Closely allied to the doctrine of the elf-shot is that of “flying venom.” It is, of course, possible to regard the phrase as the graphic Anglo-Saxon way of describing infectious diseases; but the various synonymous phrases, “the on-flying things,” “the loathed things that rove through the land,” suggest something of more malignant activity. As a recent leading article in The Times shows, we are as a matter of fact not much wiser than our Saxon ancestors as to the origin of an epidemic such as influenza.[16] Indeed, to talk of “catching” a cold or any infectious disease would have struck an Anglo-Saxon as ludicrous, mankind being rather the victims of “flying venom.” In the alliterative lay in the Lacnunga, part of which is given below, the wind is described as blowing these venoms, which produced disease in the bodies on which they lighted, their evil effects being subsequently blown away by the magician’s song and the efficacy of salt and water and herbs. This is generally supposed to be in its origin a heathen lay of great antiquity preserved down to Christian times, when allusions to the new religion were inserted. It is written in the Wessex dialect and is believed to be of the tenth century, but it is undoubtedly a reminiscence of some far older lay. The lay or charm is in praise of nine sacred herbs (one a tree)—mugwort, waybroad (plantain), stime (watercress), atterlothe (?), maythen (camomile), wergulu (nettle), crab apple, chervil and fennel.
“These nine attack
against nine venoms.
A worm came creeping,
he tore asunder a man.
Then took Woden
nine magic twigs,
[&] then smote the serpent
that he in nine [bits] dispersed.
Now these nine herbs have power
against nine magic outcasts
against nine venoms
& against nine flying things
[& have might] against the loathed things
that over land rove.
Against the red venoms
against the runlan [?] venom
against the white venom
against the blue [?] venom
against the yellow venom
against the green venom
against the dusky venom
against the brown venom
against the purple venom.
Against worm blast
against water blast
against thorn blast
against thistle blast
Against ice blast
Against venom blast
. . . . . . .
if any venom come
flying from east
or any come from north
[or any from south]
or any from west
over mankind
I alone know a running river
and the nine serpents behold [it]
All weeds must
now to herbs give way,
Seas dissolve
[and] all salt water
when I this venom
from thee blow.”[17]
In the chapter in the Leech Book of Bald[18] containing the prescriptions sent by the Patriarch of Jerusalem to King Alfred, we find among the virtues of the “white stone” that it is “powerful against flying venom and against all uncouth things,” and in another passage[19] that these venoms are particularly dangerous “fifteen nights ere Lammas and after it for five and thirty nights: leeches who were wisest have taught that in that month no man should anywhere weaken his body except there were a necessity for it.” In the most ancient source of Anglo-Saxon medicine—the Lacnunga—we find the following “salve” for flying venom:—
“A salve for flying venom. Take a handful of hammer wort and a handful of maythe (camomile) and a handful of waybroad (plantain) and roots of water dock, seek those which will float, and one eggshell full of clean honey, then take clean butter, let him who will help to work up the salve melt it thrice: let one sing a mass over the worts, before they are put together and the salve is wrought up.”[20]
But it is in the doctrine of the worm as the ultimate source of disease that we are carried back to the most ancient of sagas. The dragon and the worm, the supreme enemy of man, which play so dominating a part in Saxon literature, are here set down as the source of all ill. In the alliterative lay in the Lacnunga the opening lines describe the war between Woden and the Serpent. Disease arose from the nine fragments into which he smote the serpent, and these diseases, blown by the wind, are counteracted by the nine magic twigs and salt water and herbs with which the disease is again blown away from the victim by the power of the magician’s song. This is the atmosphere of the great earth-worm Fafnir in the Volsunga Saga and the dragon in all folk tales, the great beast with whom the heroes of all nations have contended. Further, it is noteworthy that not only in Anglo-Saxon medicine, but for many centuries afterwards, even minor ailments were ascribed to the presence of a worm—notably toothache. In the Leech Book we find toothache ascribed to a worm in the tooth (see Leech Book, II. 121). It is impossible in a book of this size to deal with the comparative folk lore of this subject, but in passing it is interesting to recall an incantation for toothache from the Babylonian cuneiform texts[21] in which we find perhaps the oldest example of this belief.
“The Marshes created the Worm,
Came the Worm and wept before Shamash,
What wilt thou give me for my food?
What wilt thou give me to devour?
. . . . . . .
Let me drink among the teeth
And set me on the gums,
That I may devour the blood of the teeth
And of the gums destroy their strength.
Then shall I hold the bolt of the door.
. . . . . . .
So must thou say this, O Worm,
May Ea smite thee with the might of his fist.”
Closely interwoven with these elements of Indo-Germanic origin we find the ancient Eastern doctrine which ascribes disease to demoniac possession. The exorcisms were originally heathen charms, and even in the Leech Book there are many interesting survivals of these, although Christian rites have to a large extent been substituted for them. Both mandrake and periwinkle were supposed to be endowed with mysterious powers against demoniacal possession. At the end of the description of the mandrake in the Herbarium of Apuleius there is this prescription:—
“For witlessness, that is devil sickness or demoniacal possession, take from the body of this same wort mandrake by the weight of three pennies, administer to drink in warm water as he may find most convenient—soon he will be healed.”—Herb. Ap., 32.