A Book About Doctors

by John Cordy Jeaffreson

IMAGINATION AS A REMEDIAL POWER.

Astrology, alchemy, the once general belief in the healing effects of the royal touch, the use of charms and amulets, and mesmerism, are only various exhibitions of one superstition, having for their essence the same little grain of truth, and for their outward expression different forms of error. Disconnected as they appear at first sight, a brief examination discovers the common features which prove them to be of one family. By turns they have—each of them—given humiliating evidence of the irrational extravagances that reasoning creatures are capable of committing; and each of them, also, has conferred some benefits on mankind. The gibberish of Geber, and the alchemists who preceded and followed him, led to the study of chemistry, the utility and importance of which science we have only begun rightly to appreciate; and a curiosity about the foolishness of astrology led Sir Isaac Newton to his astronomical inquiries. Lord Bacon says—"The sons of chemistry, while they are busy seeking the hidden gold—whether real or not—have by turning over and trying, brought much profit and convenience to mankind." And if the delusions of talismans, amulets, and charms, and the impostures of Mesmer, have had no greater consequences, they have at least afforded, to the observant and reflective, much valuable instruction with regard to the constitution of the human mind.

In the history of these superstitions we have to consider the universal faith which men in all ages have entertained in planetary influence, and which, so long as day and night, and the moon and tides endure, few will be found so ignorant or so insensible as to question. The grand end of alchemy was to transmute the base metals into gold; and it proposed to achieve this by obtaining possession of the different fires transmitted by the heavenly bodies to our planet, and subjecting, according to a mysterious system, the comparatively worthless substances of the mineral world to the forces of these fires.

"Now," says Paracelsus, in his "Secrets of Alchemy," "we come to speake of a manifold spirit or fire, which is the cause of variety and diversity of creatures, so that there cannot one be found right like another, and the same in every part; as it may be seen in metals, of which there is none which hath another like itself; the Sun produceth his gold; the Moon produceth another metal far different, to wit, silver; Mars another, that is to say, iron; Jupiter produceth another kind of metal to wit, tin; Venus another, which is copper; and Saturn another kind, that is to say, lead: so that they are all unlike, and several one from another; the same appeareth to be as well amongst men as all other creatures, the cause whereof is the multiplicity of fire.... Where there is no great mixture of the elements, the Sun bringeth forth; where it is a little more thick, the Moon; where more gross, Venus; and thus, according to the diversity of mixtures, are produced divers metals; so that no metal appeared in the same mine like another."

This, which is an extract from Turner's translation of Paracelsus's "Secrets of Alchemy" (published in 1655), may be taken as a fair sample of the jargon of alchemy.

The same faith in planetary influence was the grand feature of astrology, which regarded all natural phenomena as the effects of the stars acting upon the earth. Diseases of all kinds were referable to the heavenly bodies; and so, also, were the properties of those herbs or other objects which were believed in as remedial agents. In ancient medicine, pharmacy was at one period only the application of the dreams of astrology to the vegetable world. The herb which put an ague or madness to flight, did so by reason of a mystic power imparted to it by a particular constellation, the outward signs of which quality were to be found in its colour or aspect. Indeed, it was not enough that "a simple," impregnated with curative power by heavenly beams, should be culled; but it had to be culled at a particular period of the year, at a particular day of the month, even at a particular hour, when the irradiating source of its efficacy was supposed to be affecting it with a peculiar force; and, moreover, it had to be removed from the ground or the stem on which it grew with a particular instrument or gesture of the body—a disregard of which forms would have obviated the kindly influence of the particular star, without whose benignant aid the physician and the drug were alike powerless.

Medical practitioners smile now at the mention of these absurdities. But many of them are ignorant that they, in their daily practice, help to perpetuate the observance of one of these ridiculed forms. The sign which every member of the Faculty puts before his prescriptions, and which is very generally interpreted as an abbreviation for Recipe, is but the astrological symbol of Jupiter.

AN ACCIDENT

It was on this principle that a belief became prevalent that certain objects, either of natural formation or constructed by the instruments of art, had the power of counteracting noxious agents. An intimate connection was supposed to exist between the form or colour of an external substance and the use to which it ought to be put. Red objects had a mysterious influence on inflammatory diseases; and yellow ones had a similar power on those who were discoloured with jaundice. Edward II.'s physician, John of Gaddesden, informs us, "When the son of the renowned King of England lay sick of the small-pox, I took care that everything round the bed should be of a red colour, which succeeded so completely that the Prince was restored to perfect health without a vestige of a pustule remaining." Even as late as 1765, this was put in practice to the Emperor Francis I. The earliest talismans were natural objects, with a more or less striking external character, imagined to have been impressed upon them by the planets of whose influence they were especially susceptible, and of whose virtues they were beyond all other substances the recipients. The amulet (which differs little from the talisman, save in that it must be worn suspended upon the person it is to protect, whereas the talisman might be kept by its fortunate possessor locked up in his treasure-house) had a like origin.