Already we have had occasion to refer to Galen’s two works on compound medicines which occupy the better part of two bulky volumes in Kühn’s edition and contain a vast number of prescriptions. It is not uncommon for one of these to contain as many as twenty-five ingredients. It seems unlikely that such elaborate concoctions would have been discovered by chance, as the Empirics held, but the modern reader is ready to agree that it was chance, if anyone was ever cured of anything by one of them. Yet Galen, as we have seen, believes that reasons can be given for the ingredients and would not for a moment admit that they are no better than the messes of witches’ cauldrons. He argues that, if all diseases could be cured by simples, no one would use compounds, but that they are essential for some diseases, especially such as require the simultaneous application of contrary virtues.[798] Also where a simple is too strong or weak, it can be toned up or down to just the right strength in a compound. Plasters and poultices seem always to be compounds. Of panaceas Galen is somewhat more chary, except in the case of theriac; he opines that a medicine which is good for a number of ills cannot be very good for any one of them.[799]
Amulets.
Procedure as well as substances suggestive of magic is found to some extent in Galen’s works. He instructs, for example, to pluck an herb with the left hand before sunrise.[800] He also recommends the suspension of a peony to cure epilepsy.[801] He saw a boy who wore this root remain free from that disease for eight months, when the root happened to drop off and the boy soon fell in a fit. When another peony root was hung about his neck, he remained in good health until Galen for the sake of experiment removed it a second time, whereupon another epileptic fit ensued as before. In this case Galen suggests that perhaps some particles from the root were drawn in by the patient’s breathing or altered the surrounding air. In another passage he holds that there is no medical reason to account for the virtues of amulets, but that those who have tested them by experience say that they act by some marvelous antipathy unknown to man.[802] A ligature recommended by Galen is to bind about the neck of the patient a viper which has been suffocated by tying several strings, preferably of marine purple, about its neck.[803] Galen marvels that stercus lupinum, even when simply suspended from the neck, “sometimes evidently is beneficial.”[804] It should not have touched the ground but should have been taken from trees or bushes. It also works better, as Galen has found in his own practice, if suspended by the wool of a sheep who has been torn by a wolf.
Incantations and characters.
While Galen thus employs ligatures and suspensions and sanctions magic logic, he draws the line at use of images, characters, and incantations. In the passage just cited he goes on to say that he has found other suspended substances efficacious, but not the barbarous names such as wizards use. Some say that the gem jasper comforts the stomach if bound about the abdomen,[805] and some wear it in a ring engraved with a dragon and rays,[806] as King Nechepso directs in his fourteenth book. Galen has employed it suspended about the neck without any engraving upon it and found it equally beneficial. In illustrating the virtue of human saliva, especially that of a fasting man, Galen tells of a man who promised him to kill a scorpion by means of an incantation which he repeated thrice. But at each repetition he spat on the scorpion and Galen afterwards killed one by the same procedure without any incantation, and more quickly with the spittle of a fasting than of a full man.[807]
Belief in magic dies hard.
The preceding paragraph gives a good illustration of the slow progress of human thought away from magic and towards science. Men are discovering that marvels can be worked as well without characters and incantations. Similar passages may be found in Arabic and Latin medieval writers. But while Galen questions images and incantations, he still clings to the notions of marvelous virtue in a fasting man’s spittle or in a gem suspended about the neck. And these and other passages in which he clung to old superstitions were unfortunately equally influential upon succeeding writers, who sometimes, we fear, took them as an excuse for further indulgence in magic. Indeed, we shall find Alexander of Tralles in the sixth century arguing that Galen finally became a believer in the efficacy of incantations. Thus the old notions and practices die hard.
On easily procurable remedies.
In the treatise on easily procurable remedies, where popular and rustic remedies enter rather more largely than in Galen’s other writings, superstitious recipes are also met with more frequently, and, if that be possible, the doses become even more calculated to make one’s gorge rise, it being felt that the unfastidious tastes and crude constitutions of peasants and the poorer classes can stand more than daintier city patients. Another reason for separate consideration of the contents of this treatise is the possibility, already mentioned, that it is interpolated and misarranged, and the fact that it is in part of much later date than Galen.
Specimens of its superstitious contents.