Primitive Psycho-Therapy and Quackery | Page 3

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 the spirit of
Christianity in its early day was strenuously opposed to all magical and
superstitious practices, the nations which it subdued to the faith in
Christ were so wedded to their former customs that they could not be
entirely divorced from them. Thus, in the case of amulets, it was found
necessary to substitute Christian words and tokens for their heathen
counterparts.
Amulets and charms were much in vogue in ancient Egypt, and so great
was the traditional reputation of the people of that country, as expert
magicians, that throughout Europe in medieval times, strolling
fortune-tellers and Gypsies were called Egyptians, and by this name
they are still known in France. A written medical charm usually
consisted of a piece of skin or parchment, upon which were inscribed a
few words or mystic symbols. This was enclosed in a small bag or case,
which was suspended from the wearer's neck.
The physician of the fifteenth century was wont to write his
prescription in mysterious characters, and bind it upon the affected
portion of the patient's body.[9:1]
In the rabbinical medicine, occult methods, involving astrology and the
wearing of parchment amulets and charms, were more in evidence than
the use of drugs; and among the inhabitants of ancient Babylon,
traditional spells for driving out the demons of sickness were much
employed.[9:2]
The forms of words embodied in charms and incantations were
originally intended to be sung, and usually contained some rhyme,
jingle, or alliterative verses.
The origin of these may be ascribed to the use of lullabies and

cradle-songs, as a means of soothing infants, and lulling them to sleep.
But formerly sick persons of all ages were comforted by these simple
melodies. Dr. Joseph Frank Payne, in the "Fitz-Patrick Lectures,"
delivered at Oxford in 1904, remarked that many of the nursery rhymes
of to-day are relics of literary forms which had formerly a deeper and
sometimes a more formidable meaning.
For a goodly proportion of these magical therapeutic formulas had
evidently a definite purpose, namely, the expulsion of the demons, who
were believed to be the originators of disease.
Charm-magic, or the cure of disease through the instrumentality of
written medical charms, may be properly classed as one method of
utilizing the therapeutic force of suggestion. In ancient Assyria sacred
inscriptions were placed upon the walls of the sick-room, and holy texts
were displayed on either side of the threshold.
The Roman writer, Quintus Serenus Samonicus, author of "Carmen de
Medicina," is said to have recommended as a cure for quartan ague, the
placing of the fourth book of the Iliad under the patient's head.[10:1]
Charm-magic has been regarded as a survival of animism, the theory
which endows the phenomena of nature with personal life. It has also
been defined as the explanation of all natural phenomena, not due to
obvious material causes, by attributing them to spiritual agencies.
According to this view, the majority of superstitious fancies are of
animistic origin. These include, not only many methods of primitive
psycho-therapy, but also the belief in goblins, haunted houses, and the
veneration of holy relics.
Magic writings have been and often are efficient psychic remedies for
functional affections, in direct proportion to the user's faith in them. A
certain sense of mystery seems essential. Given that, and plenty of
confidence, and it matters not whether the inscriptions are biblical
verses, unintelligible jargon, or even invocations of the Devil.
As an illustration of the attitude of the clergy towards the practice of
heathen medical magic in Britain during the seventh century, we quote

the words of an eminent French writer, St. Eligius, Bishop of Noyon
(588-659), as recorded by the English ecclesiastical historian, Rev.
Samuel Roffey Maitland (1792-1866), in his series of essays, entitled
"The Dark Ages":--
Before all things I declare and testify to you that you shall observe
none of the impious customs of the pagans, neither sorcerers, nor
diviners, nor soothsayers, nor enchanters, nor must you presume for
any cause, or for any sickness, to consult or inquire of them; for he who
commits this sin loses unavoidably the grace of baptism. In like manner
pay no attention to auguries, and sneezings; and when you are on a
journey pay no attention to the singing of certain little birds. But
whether you are setting out on a journey, or beginning any other work,
cross yourself in the name of Christ, and