A holy vest was at times given by the Pope to a faithful son of Mother Church, to protect him from violence of every description. The manner of making a charmed waistcoat is thus explained:—On Christmas night, flax thread was spun by a virgin girl, and afterwards woven by her. After the garment was sewn by the same little hands which had spun the thread and woven the cloth, two figures in needlework were wrought on it to resemble Beelzebub and the Cross. One of these vestments gave the wearer courage in the hour of danger: witches were unable to harm him, bullets could not hit him, the sword's edge was turned aside, and the pointed spear levelled against him proved harmless.
Leo, Pope of Rome, reported that an angel delivered to him the following holy writing—a charm of inestimable value, as we shall presently learn:—"+ Jesus, + Christus, + Messias, + Soter, + Emmanuel, + Sabbath, + Adonii, + Unigenitus, + Majestas, + Paracletus, + Salvator Noster, + Agiros Iskiros, + Agios, + Adonatos, + Gasper, + Melchior, + Mattheus, + Marcus, + Lucas, + Johannes." The angel, so said Leo, directed him to take it to King Charles when he went to the battle of Roncesvalles. Moreover, the holy messenger said that whatever man or woman carried a copy of this writing, and every day said three paternosters, three aves, and one creed, would not be overcome by enemies, either bodily or ghostly; nor would the person thus protected be robbed, or slain by thieves, pestilence, thunder, or lightning; neither would he be hurt by fire or water.
By the writings of various authors, we gather that both the physician and priest placed a high value on amulets, charms, and incantations. Argerius Ferrarius, a celebrated physician, expressed the opinion that physic might benefit a patient to a certain degree, but that, to complete a cure, the application of amulets, charms, and characters was desirable. He cited many cases that came under his own observation and that of other physicians. Galen expressed the opinion that charms prevented bones sticking in people's throats.
Physicians skilled in magic applied three seeds of three-leaved grass to tertian ague, and four to a quartian. Of Homerical medicines, Argerius Ferrarius writes there are four sorts, whereof amulets, characters, and charms are three; but he commends and prefers the fourth, which, he says, consists in illusions or stratagems. He tells how Philodotus put a cap of lead upon one's head who imagined he was headless, whereby the person was freed from his delusion. Another cured a woman, under the impression that a serpent continually gnawed her entrails, by giving her a vomit, and making her believe that she vomited a little serpent.
A man who imagined that he was always burning in a fire, had his illusion dispelled by seeing fire taken out from beneath his bed. Great stress is put on the alleged fact that hiccough is cured by sudden fear or startling news, and that agues and many other diseases may be removed by excitement.
Inescation is a curious method practised for the cure of certain diseases. The cure may be effected by impregnating a proper medium or vehicle with some of the mumia or vital spirit of the patient, and giving it to an inferior animal to swallow. It is pretended that the animal unites and assimilates the mumia with itself, and imbibes its vicious qualities, and by that means restores health to the person to whom the mumia belonged.
Insemination is a cure, in certain respects, not unlike to that of inescation. It is performed by mixing the medium, impregnated with the mumia taken from the patient, with earth wherein has been sown the seed of a plant appropriate to the disease; but care must be taken to sprinkle it from time to time with water wherein the part affected had been washed. The disease, we are told, becomes less virulent as the plant grows.
By pouring molten lead into water held above a sick man, it could be discovered whether he was bewitched. If his illness arose from wicked and cruel tormentors, his image appeared in the lead; but if the disease resulted from natural causes, no distinct impression remained on the lead.
Montaigne says that it was an Egyptian law that the physician should for the first three days take charge of his patient at the patient's own peril, but afterwards at his own. He mentions that, in his time, physicians gave their pills in odd numbers, appointed remarkable days in the year for taking medicine, and gathered their simples at certain hours.
The mode of curing the King's Evil, or scrofula, by royal touch, has been so often referred to by various writers that we might well pass it without notice, were it not that our object is to bring together in these pages the many varied particulars of ancient superstition. Consequently we shall briefly describe the ceremonies gone through when sick persons were brought before the king. Let us premise, in the first place, that all parties are neither agreed as to the time nor the sovereign who first applied his royal hand to this method of healing disease. The kings of England and France long pretended to possess the power of curing scrofula by touching the sore. The right or faculty, the French people say, existed originally in their monarch; but the English nation would not admit this, and claimed the power for their king. In support of England's claim, monkish writers assert that the virtue was inherent in our kings as early as the days of Edward the Confessor. Others will have it that King Robert first exhibited the miraculous gift. Charles VIII. of France touched several persons at Rome, and cured them. At whatever time the power first manifested itself is of little importance; and through whatever royal line it descended need not trouble those alive, seeing, we are assured, the virtue perished with the last British sovereign of the House of Stuart. But, to return to the manner of curing the king's evil, we shall give, as an instance, the method pursued by Charles II. of England, Scotland, and Ireland, when healing any of his subjects:—