Joan of Arc was asked during her trial if she were a fay.
Magic and medicine went hand in hand in ancient times, and remained together down to the middle ages. Old herbals largely compiled from the lore of ancient women form a link in the chain of tradition, the first ring of which may have been formed in Egypt or in Greece. There is no doubt that women from an early date tried to cure disease. Homer makes mention of Hecamede and her healing potions. There seems little doubt that there were Greek women who applied themselves to a complete study of medicine and contributed to the advance of medical science. This traditional belief in the power of women to cure disease survives in the folk to-day.[[10]]
In view of the widespread veneration of a peculiar psychic quality of woman, a power of prophecy and a property of divinity which has made her an object of fear and worship, it may be well to review the modern explanations of the origin of this unique feminine power. Herbert Spencer was of the opinion that feminine penetration was an ability to distinguish quickly the passing feelings of those around and was the result of long ages of barbarism during which woman as the weaker sex was obliged to resort to the arts of divination and to cunning to make up for her lack of physical force and to protect herself and her offspring.[[11]] In like vein Käthe Schirmacher, a German feminist, says: "The celebrated intuition of woman is nothing but an astonishing refinement of the senses through fear.... Waiting in fear was made the life task of the sex."[[12]]
Lester F. Ward had a somewhat different view.[[13]] He thought that woman's psychic power came from the sympathy based on the maternal instinct, which "though in itself an entirely different faculty, early blended with or helped to create, the derivative reason-born faculty of altruism." With Ward's view Olive Schreiner agrees, saying: "We have no certain proof that it is so at present, but woman's long years of servitude and physical subjection, and her experience as childbearer and protector of infancy, may be found in the future to have endowed her ... with an exceptional width of human sympathy and instinctive comprehension."[[14]]
In all probability Lombroso came nearer to the truth in his explanation of feminine penetration. "That woman is more subject to hysteria is a known fact," he says, "but few know how liable she is to hypnotic phenomena, which easily opens up the unfoldment of spiritual faculties.... The history of observation proves that hysteria and hypnotism take the form of magic, sorcery, and divination or prophecy, among savage peoples. 'Women,' say the Pishawar peoples, 'are all witches; for several reasons they may not exert their inborn powers.' ... In the Slave Coast hysterical women are believed to be possessed with spirits. The Fuegians believed that there had been a time when women wielded the empire through her possession of the secrets of sorcery."[[8, pp.85f.]]
The history of modern spiritualism has so well confirmed this view of Lombroso's that we are safe in accepting it as the partial explanation of the attribute of a mysterious and uncanny power which man has always given to the feminine nature. The power of prophecy and divination which was possessed by women at the dawn of history and for some time thereafter was probably not different in its essentials from the manifestations of hysterical girls who have puzzled the wisest physicians or the strange phenomena of those spiritualistic mediums who have been the subject of research well into our own times.[[15]]
If we wish to push our inquiry still further and ask why woman should be so much more subject than man to hysterical seizures and to hypnotic suggestion, we shall probably find that it is an essential part of her femininity. Modern psychology and physiology have pointed out that the menstrual cycle of woman has a vast influence not only on her emotional nature but on her whole psychic life, so that there are times when she is more nervously tense, more apt to become hysterical or to yield to the influence of suggestion. Moreover, because of the emphasis on chastity and the taboos with which she was surrounded, any neurotic tendencies which might be inherent in her nature were sure to be developed to the utmost.
As Lombroso suggests, hysteria and other neurotic phenomena are classed as evidence of spirit possession by the untutored mind. Thus it happened that observing the strange psychic manifestations to which woman was periodically subject, the ancient peoples endowed her with spiritualistic forces which were sometimes held to be beneficent and at other times malefic in character. Whatever the attitude at any time whether her mana were regarded as evil or benignant, the savage and primitive felt that it was well to be on his guard in the presence of power; so that the taboos previously outlined would hold through the swing of man's mind from one extreme to the other.
As goddess, priestess and prophetess, woman continued to play her rôle in human affairs until the Christian period, when a remarkable transformation took place. The philosophy of dualism that emanated from Persia had affected all the religions of the Mediterranean Basin and had worked its way into Christian beliefs by way of Gnosticism, Manicheanism, and Neo-Platonism. Much of the writing of the church fathers is concerned with the effort to harmonize conflicting beliefs or to avoid the current heresies. To one who reads the fathers it becomes evident to what extent the relation of man to woman figures in these controversies.[[16]]
The Manicheanism which held in essence Persian Mithraism and which had so profound an influence on the writings of St. Augustine gave body and soul to two distinct worlds and finally identified woman with the body. But probably as a result of the teachings of Gnosticism with its Neo-Platonic philosophy which never entirely rejected feminine influence, some of this influence survived in the restatement of religion for the folk. When the restatement was completed and was spreading throughout Europe in the form which held for the next millennium, it was found that the early goddesses had been accepted among the saints, the priestesses and prophetesses were rejected as witches, while the needs of men later raised the Blessed Virgin to a place beside her son.