During the plague at Marseilles, which Belort attributed to the larvæ of worms infecting the saliva, food, and chyle; and which, he says, were hatched by the stomach, took their passage into the blood, at a certain size, hindering the circulation, affecting the juices and solid parts, advised amulets of mercury to be worn in bags suspended at the chest and nostrils, either as a safeguard or as a means of cure; by which method, through the admissiveness of the pores, effluvia specially destructive of all venemous insects, were received into the blood. “An illustrious prince,” continues Belort, “by wearing such an amulet, escaped the small-pox.”
An Italian physician (Clognini) ordered two or three drachms of crude mercury to be worn as a defensive against the jaundice; and also as a preservative against the noxious vapours of inclement seasons: “it breaks,” he observes, “and conquers the different figured seeds of pestilential distempers floating in the air; or else, mixing with the air, kills them where hatched.”
Other philosophers have ascribed the power of mercury in these cases, to an elective faculty given out by the warmth of the body; which attracts the infectious particles outwards. For, say they, all bodies are continually emitting effluvia more or less around them, and some whether they be external or internal. The Bath waters change the colour of silver in the pockets of those who use them; mercury the same; cantharides applied externally (or taken inwardly) affects the urinary organ; and camphor, in the same manner, is said to be an antiphrodesiac. Quincey informs us, that by only walking in a newly-painted room, a whole company had the smell of turpentine in their urine. Yawning and laughing are infectious; so is fear and shame. The sight of sour things, or even the idea of them, will set the teeth on edge. Small-pox, itch, and other diseases, are infectious; if so, mercurial amulets bid fair to destroy the germ of some complaints when used only as an external application, either by manual attrition or worn as an amulet, or inhaled by the nose. One word for all; amulets, medicated or not, are precarious and uncertain; and, now a-day, are seldom resorted to, much less confided in.
Baglivi refines on the doctrine of effluvia, by ascribing his cures of the bite of the tarantula to the peculiar undulation any instrument or tune makes by its strokes in the air; which, vibrating upon the external parts of the patient, is communicated to the whole nervous system, and produces that happy alteration in the solids and fluids which so effectually contributes to the cure. The contraction of the solids, he says, impresses new mathematical motions and directions to the fluids; in one or both of which, is seated all distempers, and without any other help than a continuance of faith, will alter their quality, a philosophy as wonderful and intricate as the nature of the poison it is intended to expel; but which, however, supplies this observation, that, if the particles of sound can do so much, the effluvia of amulets may do more.
The Moors of Barbary, and generally throughout the Mahomedan dominions, the people are remarkably attached to charms, to which and nature they leave the cure of almost every distemper; and this is the more strongly impressed on them from the belief in predestination; which, according to this sect, stipulates the evils a man is to suffer, as well as the length of time it is ordained he should live upon the land of his forefathers: consequently, they conceive that the interference of secondary means would avail them nothing, an opinion said to have been entertained by King William, but by no means calculated for nations, liberty, and commerce; upon the principle, that when the one was entrenched upon, men would probably be more sudden in their revenge and dislike physic and its occupation, and when actuated with religious enthusiasm, nothing could stand them in any service.
“A long and intense passion on one object,” observes an old navy surgeon[[15]], “whether of pride, love, anger, fear, or envy, we see have brought on some universal tremors; on others, convulsions, madness, melancholy, consumption, hecticks, or such a chronical disorder, as has wasted their flesh or their strength, as certainly as the taking in of any poisonous drugs would have done. Any thing frightful, sudden, and surprising, upon soft, timorous natures, not only shews itself in the countenance, but produces sometimes very troublesome consequences; for instance, a parliamentary fright will make even grown men sh-t themselves, scare them out of their wits, turn the hair grey. Surprise removes the hooping-cough; looking from precipices, or seeing wheels turn swiftly, gives giddiness, &c. Shall then these little accidents or the passions, (from caprice or humour perhaps,) produce those effects, and not be able to do any thing by amulets? No, as the spirits in many cases resort in plenty, we find where the fancy determines, giving joy and gladness to the heart, strength and fleetness to the limbs, lust a flagrancy to the eyes, palpitation, and priapism; so amulets, under strong imagination, is carried with more force to a distempered part; and, under these circumstances, its natural powers exert better to a discussion.
“The cures compassed in this manner are not more admirable than many of the distempers themselves. Who can apprehend by what impenetrable method the bite of a mad dog[[16]] or tarantula should produce their symptoms? The touch of a torpedo, numbness? or a woman impress the marks of her longings and her frights on her fœtus? If they are allowed to do these, doubtless they may the other; and not by miracles, which Spinoza denies the possibility of, but by natural and regular causes, though inscrutable to us.
“The best way, therefore, in using amulets, must be in squaring them to the imagination of patients: let the newness and the surprise exceed the invention, and keep up the humour by a long roll of cures and vouchers: by these and such means many distempers, especially of women, that are ill all over, or know not what they ail, have been cured, I am apt to think, more by a fancy to the physician than his prescription; which hangs on the file like an amulet. Quacks again, according to their boldness and way of addressing (velvet and infallibility particularly) command success by striking the fancies of an audience. If a few, more sensible than the rest, see the doctor’s miscarriages, and are not easily gulled at first sight, yet when they see a man is never ashamed, in time jump in to his assistance.”
Our inability upon all occasions to appreciate the efforts of nature in the cure of disease, must always render our notions, with respect to the powers of art, liable to numerous errors and multiplied deceptions. Nothing is more natural, and at the same time more erroneous, than to attribute the cure of a disease to the last medicine that had been employed; the advocates of amulets and charms[[17]] have ever been thus enabled to appeal to the testimony of what they are pleased to call experience, in justification of their superstitions; and cases which in truth ought to have been considered lucky escapes, have been triumphantly puffed off as skilful cures; and thus have medicines and practitioners alike acquired unmerited praise or unjust censure.