The idea of sanctity, too, attached to “innocent maids and boys,” whose undefiled blood might rectify the polluted fluid that coursed languidly through the veins of the leper.
The belief that the gods are to be gratified and propitiated by the spectacle of human suffering, especially when self-inflicted, has been current from the first ages of the world, and will most probably last, in one form or another, as long as the world shall last. It has cropped out in every shape, from the rigorous abstinence of the ascetic to the brutal flagellation of the fanatical devotee, and from that to the emasculation of the Galli, the Khlysthi, and the Hottentot, and the self-immolation of the servant of Juggernath. Maurice enumerates five different kinds of meritorious suicide yet recognized in Hindostan, and we have no reason for refusing to believe that our own ancestors were saturated with the same false notions, which, retaining their hold upon the minds of an illiterate peasantry, would surround with the mystery of holiness any act of self-destruction attributable to mania or other impulse supposed to be from on high.
BONES AND TEETH.—MARROW.
“If a circle is traced round an ulcer with a human bone, it will be effectually prevented from spreading.”—(Pliny, lib. xxviii. c. 11.)
Etmuller believed that by the use of an unbroken human bone it was possible to induce as copious a purgation as might be desired. “Beneficio ossis humani integri potest fieri purgatio artificialis tanta quantum volumus,” etc.—(Etmuller, vol. ii. p. 273.)
“‘Holy oyle of dead men’s bones,’ good for the ‘falling sickness.’”—(“The Newe Jewell of Health,” George Baker, Chirurgeon, London, 1576, black letter, p. 170.)
Beckherius prescribed human bones in medicine.—(See “Med. Microcos.,” p. 252 et seq.)
Etmuller, not content with prescribing the bones ground into powder, also directed the administration of human marrow (vol. ii. p. 268).
HUMAN TEETH.
“A tooth taken from a body before burial,” worn as an amulet, cured toothache.—(Pliny, lib. xxviii. c. 12.)