In this progressive age, when men of science are seeking remedies against the so-called "dust nuisance," which at times renders walking in our streets a penance, it may not be amiss to call to mind an ancient spell for the removal of particles of dust or cinders from the eyes. This consisted in chanting the ninety-first psalm thrice over water, which was then used as a lotion for the eye.[45:1]
Popular faith in spells as therapeutic agents, an inheritance from Chaldea and Egypt, was still strong even at the dawn of modern times; and the force of medical charms was supplemented by various magic rites and by the ceremonial preparation of medicines.[45:2] The use of curative spells and characts comes within the province of white magic, which is harmless; so called to distinguish it from black magic, or the black art, which involves a compact with the Evil One. In rude ages the practice of the former as a means of healing, may be said to have found its justification in its philanthropic purpose.
According to Mungo Park, the natives of all portions of the Dark Continent are accustomed to wear written charms, called saphies, grigris, or fetiches, whose chief use is the warding-off or cure of disease. Although not themselves followers of Mohammed, the savages have entire confidence in these charms, which are supplied by Moslem priests; but their confidence is based upon the supposed magic of the writing, irrespective of its religious meaning.[46:1] The failure of a charm to perform a cure is attributed to the ingratitude and fickleness of the spirits.[46:2] In Algeria it is not an uncommon experience of physicians who have prescribed for native patients, to meet such an one some days after, with the prescription either suspended from his neck, or carefully hidden in his garments.[46:3] Evidently the sole idea of such a patient, in applying for advice, was to obtain a written formula to serve as an amulet. The Moslems of Arabia and Persia have a custom of applying to any stranger, preferably a European, for their protective written charms, which are the more highly esteemed if totally unintelligible to themselves. Such a practice, however, is not sanctioned by orthodox followers of the Prophet, who is said to have justified the use of healing-spells only upon condition that the inscribed words should be none other than the names of God, and of the good angels and jinn.[46:4]
The Hon. John Abercromby, in the second volume of his work entitled "Pre- and Proto-historic Finns,"[46:5] gives a vast number of the magic songs, or charms, of Finland, among which are to be found a collection of formulas, under the caption, "words of healing power," which were recited for the cure of physical ailments of every description. For the purpose of comparison the author has also grouped together many specimens of spells and incantations in vogue among the neighboring peoples, as the Swedes, Slavs, and Lithuanians. He is of the opinion that most of the magical Finnish songs were composed since the twelfth century, and in the transition period, before Christianity had fully taken the place of paganism. During this period the recitation of metrical charms was no longer restricted to the skilled magician, but became popular in every Finnish household. Hence apparently the gradual evolution of a mass of incantations for use in every conceivable exigency or emergency of life. A chief feature of many of these medical charms consists in vituperation and personal abuse of the particular spirit of sickness addressed.
The peasants of Greece have long been addicted to the use of charms for the cure of various ailments. Following is the translation of a spell against colic which is in vogue amongst them: "Good is the householder, wicked is the housewife; she cooks beans, she prepares oil, vine-cuttings for a bed, stones for a pillow; flee pain, flee colic; Christ drive thee hence with his silver sword and his golden hand." According to Dr. N. G. Polites, this charm originated in a tradition that Christ when on earth begged a night's lodging at a house, the mistress whereof was ill-tempered and unkind to the poor, while her husband was hospitably disposed toward needy wayfarers. The husband being absent, his wife bade Christ take shelter in the barn, and later provided him with some beans for supper, while she and the master of the house fared more sumptuously. In the night the woman had a severe colic, which the usual domestic remedies failed to relieve; and her husband appealed to the poor wayfarer, who at once exorcised the demon of colic.[48:1]
Written charms were usually worn exposed to view, in order that evil spirits might see them and read their inscriptions. In course of time they developed into ornaments. Wealthy Hebrews were wont to carry amulets made of gold, silver, bronze, and precious stones; while their poorer brethren were contented with modest bits of parchment, woolen cloth, or lace.[48:2] In eastern countries a common variety of charm consists of a small piece of paper or skin, duly inscribed. Manifold are the virtues ascribed to such a charm! It may enable the bearer to find hidden treasure, to win the favor of a man or woman, or to recover a runaway wife.[48:3]
A written medical prescription of to-day, after having been filled and copied by a druggist, is usually considered to have fulfilled its mission, but the annals of popular medicine afford ample evidence of the narrowness of such a view! The practice of swallowing the paper whereon a recipe is written, as a veritable charm-formula, is of great antiquity, and is still in vogue in many lands. The idea involved in this singular custom is of course a superstitious regard for writing as a magical curative.
In endeavoring to trace the origins of this and other analogous usages, one must study the records of the most ancient civilizations. Among various African tribes, written spells, called saphies, are commonly used as medicines by the native wizards, who write a prayer on a piece of wood, wash it off with water, and cause the patient to drink the solution.[49:1] Mungo Park, while in West Africa, was once asked by his landlord, a Bambarra native, to prepare such a charm, the latter proffering his writing-board for the purpose. The traveller complied, and the negro, while repeating a prayer, washed the writing off with water, drank the mixture, and then licked the board dry, in his anxiety to derive the greatest possible benefit from the writing.[49:2]
The eating of the paper on which a prescription has been written is still a common expedient for the cure of disease in Tibet, where the Lamas use written spells, known as "edible letters."[50:1] The paper containing cabalistic words and symbols, taken internally, constitutes the remedy, and through its influence on the imagination is probably more beneficial to the patient than are most of the so-called "bitters" and patent medicines of the present day.
