Bygone Beliefs [21]
_Forme of Cure_, in Request, and Use; Because many times you cannot come by the _Weapon_ it selve. Seventhly, the _Wound_ be at first _Washed clean_ with _White Wine_ or the _Parties_ own _Water_; And then bound up close in _Fine Linen_ and no more _Dressing_ renewed, till it be _whole_."[1]
[1] FRANCIS BACON: _Sylva Sylvarum: or, A Natural History . . . Published after the Authors death . . . The sixt Edition_ ?. . (1651), p. 217.
Owing to the demand for making this ointment, quite a considerable trade was done in skulls from Ireland upon which moss had grown owing to their exposure to the atmosphere, high prices being obtained for fine specimens.
The idea underlying the belief in the efficacy of sympathetic remedies, namely, that by acting on part of a thing or on a symbol of it, one thereby acts magically on the whole or the thing symbolised, is the root-idea of all magic, and is of extreme antiquity. DIGBY and others, however, tried to give a natural explanation to the supposed efficacy of the Powder. They argued that particles of the blood would ascend from the bloody cloth or weapon, only coming to rest when they had reached their natural home in the wound from which they had originally issued. These particles would carry with them the more volatile part of the vitriol, which would effect a cure more readily than when combined with the grosser part of the vitriol. In the days when there was hardly any knowledge of chemistry and physics, this theory no doubt bore every semblance of truth. In passing, however, it is interesting to note that DIGBY'S _Discourse_ called forth a reply from J. F. HELVETIUS (or SCHWETTZER, 1625-1709), physician to the Prince of Orange, who afterwards became celebrated as an alchemist who had achieved the magnum opus.[1]
[1] See my _Alchemy: Ancient and Modern_ (1911), SESE 63-67.
Writing of the Sympathetic Powder, Professor DE MORGAN wittily argues that it must have been quite efficacious. He says: "The directions were to keep the wound clean and cool, and to take care of diet, rubbing the salve on the knife or sword. If we remember the dreadful notions upon drugs which prevailed, both as to quantity and quality, we shall readily see that any way of NOT dressing the wound would have been useful. If the physicians had taken the hint, had been careful of diet, _etc_., and had poured the little barrels of medicine down the throat of a practicable doll, THEY would have had their magical cures as well as the surgeons."[2] As Dr PETTIGREW has pointed out,[3] Nature exhibits very remarkable powers in effecting the healing of wounds by adhesion, when her processes are not impeded. In fact, many cases have been recorded in which noses, ears, and fingers severed from the body have been rejoined thereto, merely by washing the parts, placing them in close continuity, and allowing the natural powers of the body to effect the healing. Moreover, in spite of BACON'S remarks on this point, the effect of the imagination of the patient, who was usually not ignorant that a sympathetic cure was to be attempted, must be taken into account; for, without going to the excesses of "Christian Science" in this respect, the fact must be recognised that the state of the mind exercises a powerful effect on the natural forces of the body, and a firm faith is undoubtedly helpful in effecting the cure of any sort of ill.
[2] Professor AUGUSTUS DE MORGAN: _A Budget of Paradoxes_ (1872), p 66.
[3] THOMAS JOSEPH PETTIGREW, F.R.S.: _On Superstitions connected with the History and Practice of Medicine and Surgery_ (1844), pp. 164-167.
VI
THE BELIEF IN TALISMANS
THE word "talisman" is derived from the Arabic "tilsam," "a magical image," through the plural form "tilsamen." This Arabic word is itself probably derived from the Greek telesma in its late meaning of "a religious mystery" or "consecrated object". The term is often employed to designate amulets in general, but, correctly speaking, it has a more restricted and special significance. A talisman may be defined briefly as
[1] FRANCIS BACON: _Sylva Sylvarum: or, A Natural History . . . Published after the Authors death . . . The sixt Edition_ ?. . (1651), p. 217.
Owing to the demand for making this ointment, quite a considerable trade was done in skulls from Ireland upon which moss had grown owing to their exposure to the atmosphere, high prices being obtained for fine specimens.
The idea underlying the belief in the efficacy of sympathetic remedies, namely, that by acting on part of a thing or on a symbol of it, one thereby acts magically on the whole or the thing symbolised, is the root-idea of all magic, and is of extreme antiquity. DIGBY and others, however, tried to give a natural explanation to the supposed efficacy of the Powder. They argued that particles of the blood would ascend from the bloody cloth or weapon, only coming to rest when they had reached their natural home in the wound from which they had originally issued. These particles would carry with them the more volatile part of the vitriol, which would effect a cure more readily than when combined with the grosser part of the vitriol. In the days when there was hardly any knowledge of chemistry and physics, this theory no doubt bore every semblance of truth. In passing, however, it is interesting to note that DIGBY'S _Discourse_ called forth a reply from J. F. HELVETIUS (or SCHWETTZER, 1625-1709), physician to the Prince of Orange, who afterwards became celebrated as an alchemist who had achieved the magnum opus.[1]
[1] See my _Alchemy: Ancient and Modern_ (1911), SESE 63-67.
Writing of the Sympathetic Powder, Professor DE MORGAN wittily argues that it must have been quite efficacious. He says: "The directions were to keep the wound clean and cool, and to take care of diet, rubbing the salve on the knife or sword. If we remember the dreadful notions upon drugs which prevailed, both as to quantity and quality, we shall readily see that any way of NOT dressing the wound would have been useful. If the physicians had taken the hint, had been careful of diet, _etc_., and had poured the little barrels of medicine down the throat of a practicable doll, THEY would have had their magical cures as well as the surgeons."[2] As Dr PETTIGREW has pointed out,[3] Nature exhibits very remarkable powers in effecting the healing of wounds by adhesion, when her processes are not impeded. In fact, many cases have been recorded in which noses, ears, and fingers severed from the body have been rejoined thereto, merely by washing the parts, placing them in close continuity, and allowing the natural powers of the body to effect the healing. Moreover, in spite of BACON'S remarks on this point, the effect of the imagination of the patient, who was usually not ignorant that a sympathetic cure was to be attempted, must be taken into account; for, without going to the excesses of "Christian Science" in this respect, the fact must be recognised that the state of the mind exercises a powerful effect on the natural forces of the body, and a firm faith is undoubtedly helpful in effecting the cure of any sort of ill.
[2] Professor AUGUSTUS DE MORGAN: _A Budget of Paradoxes_ (1872), p 66.
[3] THOMAS JOSEPH PETTIGREW, F.R.S.: _On Superstitions connected with the History and Practice of Medicine and Surgery_ (1844), pp. 164-167.
VI
THE BELIEF IN TALISMANS
THE word "talisman" is derived from the Arabic "tilsam," "a magical image," through the plural form "tilsamen." This Arabic word is itself probably derived from the Greek telesma in its late meaning of "a religious mystery" or "consecrated object". The term is often employed to designate amulets in general, but, correctly speaking, it has a more restricted and special significance. A talisman may be defined briefly as