Three Thousand Years of Mental Healing by George Barton Cutten (best large ereader txt) π
For a great many years physicians have recognized that not only are all diseases made worse by an incorrect mental attitude, but that some diseases are the direct result of worry and other mental disturbances. The mental force which causes colored water to act as an emetic, or postage-stamps to produce a blister, can also produce organic diseases of a serious nature. The large mental factor in the cause of diseases is generally admitted, and it seems reasonable to infer that what is caused by mental influence may be cured by the same means. There is no restriction in the power of the mind in causing disease, and should we restrict the mind as a factor in the cure? The trouble seems to be in the explanation. People ask, "How can the mind have such an effect upon the body?" and to the answer of this question we must now turn
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Wen.βA newspaper of 1777 reports: "After he (Doctor Dodd) had hung about ten minutes, a very decently dressed young woman went up to the gallows in order to have a wen in her face stroked by the Doctor's hand; it being a received opinion among the vulgar that it is a certain cure for such a disorder. The executioner, having untied the Doctor's hand, stroked the part affected several times therewith."
At the execution of Crowley, a murderer of Warwick, in 1845, a similar scene is described in the newspapers: "At least five thousand persons of the lowest of the low were mustered on this occasion to witness the dying moments of the unhappy culprit.... As is usual in such cases (to their shame be it spoken) a number of females were present, and scarcely had the soul of the deceased taken its farewell flight from its earthly tabernacle, than the scaffold was crowded with members of the 'gentler sex' afflicted with wens in the neck, with white swellings in the knees, &c., upon whose afflictions the cold clammy hand of the sufferer was passed to and fro for the benefit of his executioner."164
Whooping-Cough.βIt was a common belief in Devonshire, Cornwall, and some other parts of England, that if one inquired of any one riding on a piebald horse of a remedy for this complaint, whatever he named was regarded as an infallible cure. In Suffolk and Norfolk, a favorite remedy was to put the head of a suffering child for a few minutes into a hole made in a meadow. It must be done in the evening with only the father and mother to witness it.
A child in Cornwall received the following treatment: "If afflicted with the hooping cough, it is fed with the bread and butter of a family, the heads of which bear respectively the names of John and Joan. In the time of an epidemic, so numerous are the applications, that the poor couple have little reason to be grateful to their godfathers and godmothers for their gift of these particular names. Or, if a piebald horse is to be found in the neighbourhood, the child is taken to it, and passed thrice under the belly of the animal; the mere possession of such a beast confers the power of curing the disease."
We have an account of a cure for whooping-cough in a Monmouthshire paper about the middle of the nineteenth century. "A few days since an unusual circumstance was observed at Pillgwenlly, which caused no small degree of astonishment to one or two enlightened beholders. A patient ass stood near a house, and a family of not much more rational animals was grouped around it. A father was passing his little son under the donkey, and lifting him over its back a certain number of times, with as much solemnity and precision as if engaged in the performance of a sacred duty. This done, the father took a piece of bread, cut from an untasted loaf, which he offered the animal to bite at. Nothing loath, the Jerusalem poney laid hold of the piece of bread with his teeth, and instantly the father severed the outer portion of the slice from that in the donkey's mouth. He next clipped off some hairs from the neck of the animal, which he cut up into minute particles, and then mixed them with the bread which he had crumbled. This very tasty food was then offered to the boy who had been passed round the donkey so mysteriously, and the little fellow having eaten thereof, the donkey was removed by his owners. The father, his son, and other members of his family were moving off, when a bystander inquired what all these 'goings on' had been adopted for? The father stared at the ignorance of the inquirer, and then in a half contemptuous, half condescending tone, informed him that 'it was to cure his poor son's whooping-cough, to be sure!' Extraordinary as this may appear, in days when the schoolmaster is so much in request, it is nevertheless true."
There is a belief in Cheshire that, if a toad is held for a moment within the mouth of the patient, it is apt to catch the disease, and so cure the person suffering from it. A correspondent of Notes and Queries speaks of a case in which such a phenomenon actually occurred; but the experiment is one which would not be very willingly tried. Brand informs us that "Roasted mice were formerly held in Norfolk a sure remedy for this complaint; nor is it certain that the belief is extinct even now. A poor woman's son once found himself greatly relieved after eating three roast mice!"165
Worms.βA Scotch writer in the last half of the seventeenth century observed: "In the Miscellaneous MSS. ... written by Baillie Dundee, among several medicinal receipts I find an exorcism against all kinds of worms in the body, in the name of the Father, Son, and Holy Ghost, to be repeated three mornings, as a certain remedy."166
122 S. B. Gould, Curious Myths of the Middle Ages, p. 273.
123 H. Morley, Life of Cornelius Agrippa, I, p. 165.
124 M. Thiers, TraitΓ© des Superstitions, p. 436.
125 E. A. King, "Medieval Medicine," Nineteenth Century, XXXIV, p. 147.
126 G. F. Fort, History of Medical Economy During the Middle Ages, p. 72.
127 J. Brand, Popular Antiquities, III, pp. 229 f.
128 Ibid., III, pp. 228 and 237.
129 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, pp. 94 f.
130 J. Brand, Popular Antiquities, III, pp. 252 f.
131 E. Berdoe, Origin and Growth of the Healing Art, p. 416.
132 T. J. Pettigrew, Superstitions Connected with ... Surgery and Medicine, pp. 104-106.
133 Pepys' Diary, I, p. 323.
134 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, pp. 113-115.
135 History of Moray, p. 248.
136 History of Medicine, p. 159.
137 J. Brand, Popular Antiquities, III, pp. 240 and 248.
138 I, p. 324.
139 E. A. King, "Medieval Medicine," Nineteenth Century, XXXIV, p. 149.
140 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, p. 77.
141 E. Berdoe, Origin and Growth of the Medical Art, pp. 397 and 414.
142 E. A. King, "Medieval Medicine," Nineteenth Century, XXXIV, p. 147.
143 E. Berdoe, Origin and Growth of the Healing Art, p. 327.
144 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, pp. 84 f
145 G. F. Fort, History of Medical Economy During the Middle Ages, p. 196.
146 J. Brand, Popular Antiquities, III, p. 237.
147 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, p. 92.
148 II, p. 139.
149 Ibid., pp. 112 f.
150 J. Brand, Popular Antiquities, III, pp. 237, 241, and 268.
151 Diseases of the Skin, p. 82.
152 II, p. 139.
153 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, p. 103.
154 Ibid., p. 102.
155 J. Brand, Popular Antiquities, III, pp. 249 f.
156 Ibid., p. 245.
157 History of England, II, p. 296.
158 J. Brand, Popular Antiquities, III, p. 264.
159 E. A. King, "Medieval Medicine," Nineteenth Century, XXXIV, p. 148.
160 E. Berdoe, Origin and Growth of the Healing Art, pp. 414 f.
161 T. J. Pettigrew, Superstitions Connected with ... Medicine and Surgery, p. 108.
162 J. Brand, Popular Antiquities, III, p. 241.
163 Berdoe, Origin and Growth of the Healing Art, pp. 415 f.
164 J. Brand, Popular Antiquities, III, p. 241.
165 Ibid., p. 239.
166 Ibid., p. 240.
CHAPTER IX ROYAL TOUCH"When time shall once have laid his lenient hand on the passions and pursuits of the present moment, they too shall lose that imaginary value which heated fancy now bestows upon them."βBlair.
"The king is but a man, as I am; the violet smells to him as it does to me; the element shows to him as it doth to me; all his senses have but human conditions; his ceremonies laid by, in his nakedness he appears but a man; and though his affections are higher mounted than ours, yet, when they stoop, they stoop with the like wing."βShakespeare.
Malcolm. Comes the king forth, I pray you?
Doctor. Ay, sir: there are a crew of wretched souls,
That stay his cure: their malady convinces
The great assay of art; but at his touch,
Such sanctity hath heaven given his hand,
They presently amend.
Malcolm. I thank you, doctor. [Exit Doctor.
Macduff. What's the disease he means?
Malcolm. 'Tis call'd the evil:
A most miraculous work in this good king,
Which often, since my here remain in England,
I have seen him do. How he solicits heaven,
Himself best knows; but strangely-visited people,
All swoln and ulcerous, pitiful to the eye,
The mere despair of surgery, he cures;
Hanging a golden stamp about their necks,
Put on with holy prayers: and 'tis spoken,
To the succeeding royalty he leaves
The healing benediction.βMacbeth, Act iv, Sc. 3.
Perhaps we have no better example of the effect of the belief in healers than that presented by what was known as "king's touch." It is typical of the cures performed by healers, and on that account I shall give a rather full account of the phenomenon.
Touching by the sovereign for the amelioration of sundry diseases was a currently accepted therapeutic measure. The royal touch was especially efficacious in epilepsy and scrofula, the latter being consequently known as "king's-evil." So far as we are able to trace this practice in history, it began with Edward the Confessor in England and St. Louis in France. There has been not a little dispute concerning its real origin. "Laurentius, first physician to Henry IV, of France, who is indignant at the attempt made to derive its origin from Edward the Confessor, asserts the power to have commenced with Clovis I, A. D. 481, and says that Louis I, A. D. 814, added to the ceremonial of touching, the sign of the cross. Mezeray also says, that St. Louis, through humility, first added the sign of the cross in touching for the king's evil."167
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