On disorders of the stomach.
That the treatise on disorders of the stomach is Constantinus’ own work is indicated by its preface, which is addressed to Alfanus, archbishop of Salerno from 1058 to 1087 and earlier a monk of Monte Cassino. Alfanus had himself translated Nemesius Περὶ φύσεως ἀνθρώπου[2993] and was the center of a group of learned writers: the dialectician, Alberic the Deacon, the historian, Amatus of Salerno, and the mathematician and astronomer, Pandulf of Capua.[2994] Constantinus states that he writes this treatise for Alfanus as a compensation for his recent failure to relieve a stomach-ache with which that prelate was afflicted. Such instances of self-confessed failure, be it noted in passing, are rare indeed in ancient and medieval medicine, and for this reason we are the more inclined to deal charitably with the charges of literary plagiarism which have been preferred against Constantinus. He goes on to say that he has sought with great care but in vain among ancient writings for any treatise devoted exclusively to the stomach, and has only succeeded in finding here and there scattered discussions which he now presumably combines in the present special treatise.
Medical works ascribed to Alfanus.
This archbishop Alfanus appears to have written on medicine himself, since A treatise of Alfanus of Salerno concerning certain medical questions was listed among the books at Christchurch, Canterbury about 1300.[2995] Also a collection of recipes entitled, Experiments of an archbishop of Salerno, in a manuscript of the early twelfth century are very likely by him.[2996] They follow a treatise on melancholy which does not, however, appear to be that of Constantinus Africanus.[2997]
Constantinus and experiment.
Peter the Deacon’s bibliography of the works of Constantinus includes a De experimentis which, if extant, has not been identified as Constantinus’. In such works of his as are available, however, we find a number of mentions of experience and its value. It is of course to be remembered that such expressions as “we state what we have tested and what our authorities have used,”[2998] and “we have had personal experience of the confection which we now mention,”[2999] may refer to the experience of the past authors whose works Constantinus is using or translating rather than to his own. In the Pantegni[3000] “ancient medical writers” are divided into experientes and rationabiles, and we are told that the empirics declare that compound medicines can be discovered only in dreams and by chance, while the rationalists hold that these can be deduced from a knowledge of the virtues and qualities and accidents of bodies and diseases. This much is of course simply Galen over again. Constantinus occasionally gives medical “experiments,” as in the case of “proved experiments to eject reptiles from the body,”[3001] or the placing of a live chicken on the place bitten by a mad dog. The chicken will then die while the man will be cured “beyond a doubt.”[3002] Such medical “experiments” by Constantinus were often cited by subsequent medieval writers.
“Experiments” involving incantations.
Incantations are involved in some of these “experiments.” One approved experiment, we are told, consists in whispering in the ear of the patient the words, Recede demon quia dee fanolcri precipiunt. The effect of this procedure is that when the epileptic rises, after remaining like one dead for an hour, he will answer any question that may be put to him. Another experiment to cure epilepsy is frequently cited by subsequent medieval medical writers from Constantinus, and, while it may not have originated with him, is apparently of Christian rather than Greek or Mohammedan origin. If the epileptic has parents living, they are to take him to church on the day of the four seasons and have him hear mass on the sixth day and also on Saturday. When he comes again on Sunday the priest is to write down the passage in the Gospel where it says, “This kind is not cast out save by fasting and prayer.” Presumably the epileptic is to wear this writing, in which case a sure cure is promised, “be he epileptic or lunatic or demoniac.” But it is added that the charm will not work in the case of persons born of incestuous marriages.[3003]
Superstition comparatively rare in Constantinus.
But as a rule incantations and superstitious ceremony are comparatively rare in the works of Constantinus, which contain little to justify the charge of magic said to have been made against him in Africa or the charge of superstition made against the Arabic medicine which his writings so largely reflect. Also these superstitious passages seem limited to the treatment of certain ailments of a mysterious character like epilepsy and insanity, which, Constantinus says, the populace call divinatio and account for by possession by demons.[3004] It is against epilepsy and phantasy that it is recommended to give a child to swallow before it has been weaned the brains of a goat drawn through a golden ring. And it is for epilepsy that we find such suspensions as hairs from an entirely white dog or the small red stones in swallows’ gizzards, from which they must have been removed at midday. When Constantinus is treating of eye and ear troubles, or even of paralysis of the tongue and toothache, use of amulets is infrequent and there is only an occasional suggestion of marvelous virtue. Gout is treated with unguents and recipes but without the superstitious ligatures often found in medieval works of medicine.[3005] Parts of animals are employed a good deal: thus if you anoint the entire body with lion fat, you will have no fear of serpents, and binding on the head the fresh lung of an ox is good for frenzy.[3006] But Constantinus more often explains the action of things in nature from their four qualities of hot, cold, moist, and dry, than he does by assuming the existence of occult virtues.