Primitive Psycho-Therapy and Quackery | Page 2

the religious sentiments, especially wonder, awe, and reverence, unaccompanied by any correspondent loyalty to divine law in daily life."[4:3]
Any one desirous of moralizing on the subject may find a theme presenting aspects both sad and comical. When, however, one reflects that amulets, in some one of their protean forms, have been invested with supernatural preventive and healing powers by the people of all lands and epochs, and that they have been worn not only by kings and princes, but by philosophers, prelates, and physicians of eminence as well, it is evident that the subject deserves more than a passing consideration.
It would be vain to seek the origin of their employment, which lies hidden behind the misty veil of remote antiquity. The eastern nations of old, as is well known, were much addicted to the use of amulets; and from Chaldea, Egypt, and Persia the practice was transmitted westward, and was thus extended throughout the civilized world. Among the great number of popular amulets in ancient times, many were fashioned out of metals, ivory, stone, and wood, to represent deities, animals, birds, and fishes; others were precious stones or cylinders inscribed with hieroglyphics; necklaces of shell or coral, crescent- or hand-shaped charms, and grotesque images. Their virtues were derived either from the material, from the shape, or from the magic rites performed at the time of their preparation. According to a popular belief, which prevailed throughout the East in the earlier centuries of the Christian era, all objects, whether inanimate stones and metals, or brutes and plants, possessed an indwelling spirit or soul, which was the cause of the efficiency of all amulets.[5:1] They were therefore akin to fetishes, in the present acceptation of the term; for a fetish, as defined in the classification of medicines and therapeutic agents in the collections of the National Museum at Washington, D. C., is a material object supposed to be the abode of a spirit, or representing a spirit, which may be induced or compelled to help the possessor.
According to Juvenal ("Satires," Book III, v, 1), Grecian athletes wore protective charms in the arena, to counterbalance the magical devices of their opponents. It is probable that the ethics of modern athletic contests would not countenance such expedients. But so implicit was the confidence of the Roman citizen in his amulet, that a failure to avert sickness or evil of any sort was not attributed to inherent lack of power in the charm itself, but rather to some mistake in the method of its preparation.[6:1]
In the time of the Emperor Hadrian (A. D. 76-138), and of his successors, the Antonines, the resources of occult science, known only to the initiated few, were believed to be sufficiently powerful, through the agency of spells and charms, to control the actions of evil spirits.[6:2] The early Christians readily adopted the pagan custom of wearing amulets as remedies against disease, and as bodily safeguards, in spite of the emphatic condemnation of the Church.
Origen (A. D. 186-253), a native of Alexandria, wrote that in his time it was customary for a person ailing from any cause to write certain characters on paper or metal, and fasten the amulet, thus improvised, upon the part of the body affected.[7:1] Passages from the books of the Gospel (literally "good spell") were especial favorites as such preservatives; they were usually inscribed on parchment, and were even placed upon horses.[7:2] Amulets were also employed to propitiate the goddess Fortune, and to thwart her evil designs. So insistent was the belief in the virtues of these objects, and to such a pitch of credulity did the popular mind attain, that special charms in great variety were devised against particular diseases, as well as against misfortunes and evil of whatever kind.[7:3]
Medieval astrology was a chief factor in promoting the use of amulets. Magic lent its aid to such an extent that, in certain lands, a chief part of Medicine consisted in the selection of suitable amulets against disease, and in their preparation.[7:4]
The almost universal dependence upon amulets, as prophylactics or healing agencies, originated through popular ignorance and fear.
With the advent of Christianity, many former superstitious beliefs were abandoned. Yet the process was very gradual.
The newest converts from paganism, while renouncing the forms which they had of necessity abjured, were disposed to attribute to Christian symbols some of the virtues which they had believed to inhere in heathen emblems and tokens.[8:1] The amulets and charms used by prehistoric man were silent appeals for protection against the powers of evil, the hostile forces which environed him.[8:2]
The doctrines of the Gnostics have been held by some writers to be responsible for the introduction of many amulets and charms in the early centuries of this era. Notwithstanding the fact (says Edward Berdoe in his "Origin of the Art of Healing") that