Three Thousand Years of Mental Healing - George Barton Cutten (list of ebook readers txt) 📗

"I clawed her by the backe in way of a charme,
To do me not the more good, but the less harme."—Heywood

Charms, as already noticed, are not unlike amulets in significance and similarity of power. The amulet must consist of some material substance so as to be suspended when employed, but the charm may be a word, gesture, look, or condition, as well as a material substance, and does not need to be attached to the body. The word "charm" is derived from the Latin word "carmen," signifying a verse in which the charms were sometimes written, examples of which will be given later. The medical term "carminative," a comforting medicine, really means a charm medicine, and has the same derivation.

A charm has been defined as "a form of words or letters, repeated or written, whereby strange things are pretended to be done, beyond the ordinary power of nature." It can be seen, though, that this definition is not sufficiently comprehensive.

For ages, people have had great faith in odd numbers. They have often been used as charms and for medicine. Some one says: "Some philosophers are of opinion that all things are composed of number, prefer the odd before the other, and attribute to it a great efficacy and perfection, especially in matters of physic: wherefore it is that many doctors prescribed always an odd pill, an odd draught, or drop to be taken by their patients. For the perfection thereof they allege these following numbers: as 7 Planets, 7 wonders of the World, 9 Muses, 3 Graces, God is 3 in 1, &c." Ravenscroft, in his comedy of "Mammamouchi or the Citizen Turned Gentleman," makes Trickmore as a physician say: "Let the number of his bleedings and purgations be odd, numero Deus impare gaudet" [God delights in an odd number].

Nine is the number consecrated by Buddhism; three is sacred among Brahminical and Christian people. Pythagoras held that the unit or monad is the principle and end of all. One is a good principle. Two, or the dyad, is the origin of contrasts and separation, and is an evil principle. Three, or the triad, is the image of the attributes of God. Four, or the tetrad, is the most perfect of numbers and the root of all things. It is holy by nature. Five, or the pentad, is everything; it stops the power of poisons, and is dreaded by evil spirits. Six is a fortunate number. Seven is powerful for good or evil, and is a sacred number. Eight is the first cube, so is man four-square or perfect. Nine, as the multiple of three, is sacred. Ten, or the decade, is the measure of all it contains, all the numerical relations and harmonies.122

Cornelius Agrippa wrote on the power of numbers, which he declares is asserted by nature herself; thus the herb called cinquefoil, or five-leafed grass, resists poison, and bans devils by virtue of the number five; one leaf of it taken in wine twice a day cures the quotidian, three the tertian, four the quartan fever.123

The seventh son of a seventh son was supposed to be an infallible physician as the following quotations would indicate: "The seventh son of a seventh son is born a physician; having an intuitive knowledge of the art of curing all disorders, and sometimes the faculty of performing wonderful cures by touching only." "Plusieurs croyent qu'en France, les septièmes garçons, nez de légitimes mariages, sans que la suitte des sept ait esté interrompue par la naissance d'aucune fille, peuvent aussi guérir des fièvres tierces, des fièvres quartes, at mesme des écrouelles, après avoir jeûné trois ou neuf jours avant que de toucher les malades. Mais ils font trop de fond sur le nombre septenaire, en attribuant au septième garçon, préférablement à tous autres, une puissance qu'il y a autant de raison d'attribuer au sixième ou au huitième, sur le nombre de trois, et sur celuy de neuf, pour ne pas s'engager dans la superstition. Joint que de trois que je connois de ces septième garçons il y en a deux qui ne guérissent de rien, et que le troisieme m'a avoué de bonne foy, qu'il avoit eu autrefois la reputation de guérir de quantité des maux, quoique en effet il n'ait jamais guery d'aucun. C'est pourquoy Monsieur du Laurent a grande raison de rejetter ce prétendu pouvoir, et de la mettre au rang des fables, en ce qui concerne la guérison des écrouelles."124

Charms were used to avert evil and counteract supposed malignant influences of all kinds, but it is in their connection with diseases of the body that we are chiefly interested. There is scarcely a disease for which a charm has not been given, but it will be seen that those which are most affected by charms are principally derangements of the nervous system, or those periodical in character—diseases, in fact, which have proved to be most easily influenced by suggestion.

Charms might be of the most varied composition. The material was selected from the animal, vegetable, or mineral kingdom, and might consist of anything to which any magical property was considered to belong. Rags, old clothes, pins, and needles were frequently employed in this way. Sir Walter Scott had in his possession a pretended charm taken from an old woman who was said to charm and injure her neighbor's cattle. It consisted of feathers, parings of nails, hair, and similar material, wrapped in a lump of clay.

The theory of similia similibus curantur seems to have entered into mediæval medicine, and especially into the manufacture of charms. The following prescriptions are examples: "The skin of a Raven's heel is good against gout, but the right heel skin must be laid upon the right foot if that be gouty, and the left upon the left.... If you would have man become bold or impudent let him carry about with him the skin or eyes of a Lion or Cock, and he will be fearless of his enemies, nay, he will be very terrible unto them. If you would have him talkative, give him tongues, and seek out those of water frogs and ducks and such creatures notorious for their continuall noise making."125

King also tells us that "Hartes fete, Does Fete, Bulles fete, or any ruder beastes fete should ofte be eaten; the same confort the sinewes. The elder these beastes be, the more they strengthen." It is noticeable that not age but youth is now honored, and to-day only calves' feet are accorded medicinal value.

Fort126 gives