"The Jacinth enlivens the heart and the body. "The Green Jasper prevents fever and dropsy, and strengthens the brain. "The Onyx shows terrible shapes to the sleeper, and increases saliva in boys; worn about the neck, it prevents epileptic fits. "The Opal is a remedy for weak eyes. "The Green Smaragd prevents epilepsy, unmasks the delusions of the devil, and sharpens the memory. "Amber cures dysentery, and is a powerful remedy for all affections of the throat. "The Topaz cures hemorrhoids and sleep-walking, relieves affections of the mind, and laid upon wounds stops the blood. "Serpentine disperses dropsy, if persons so afflicted stand with it for three hours in the sun,-for then they break out into a violent and unpleasant-smelling sweat; it cures worms, and, taken internally, is said to dissolve the stone in the bladder. (Camilli Leonardi speculum lapid.; et Petri Arlensis de Scudalupis sympathia septem metallorum; accedit magia astrologica Petri Constantii Albini, Hamb. 1717.) In ancient times there was a universally accepted belief, that living together and breathing upon any person produce bad as well as good effects, and restored an undermined constitution, practised by a healthy person. The usual means of plants and their juices, of stones, etc., might be used for particular cases; but, to eradicate deeplyrooted diseases, a young and fresh life was necessary. Especially, pure virgins and young children were supposed able to free persons from diseases by their breath, and even by their blood. The patient was to be breathed upon by them and sprinkled with their blood: to have bathed in the blood would have been better, could it have been possible. History supplies us with many remarkable instances of restoration to health, either by living with healthy persons, or by being breathed upon by them. One of the most remarkable is recorded in the Bible, of King David (I. Kings, i. 1-4.)—-“ Now King David was old and stricken in years, and they covered him with clothes, but he got no heat. Wherefore his servants said unto him, 'Let there be sought for my lord the king a young virgin, and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.'" "So they sought for a damsel throughout all the coasts of Israel, and found Abishag, a Shunammite, and brought her to the king." Bacon makes the remarks in his work "De vitæ et mortis historia," that the girl probably rubbed the king with myrrh, and other balsamic substances, according to the custom of the Persian maidens. Pliny recommends breathing on the forehead as a remedy (Hist. nat., p. 28, c. 6). Galen reckons among the most certain outward remedies for bodily weakness, young persons, who were laid on the bed so as to cover the body of the sufferer (Method. med. lib. vii.) Hyginus (De sanitate tuenda) is also of the same opinion; and Virgil says: "Et dedit amplexus atque oscula dulcia fixit, Eneid, lib. i. Reinhart, in his "Bibelkrankheiten des alten Testaments," calls living with the young the restoration of the old. Bartholin (De morbis bibliis, c. ix.) says the same, and that it is a preventive to the chilliness of old age, and by the breath restores much of the expired physical powers. Rudolph of Hapsburg is said, according to Serar's account, when very old and decrepit, to have been accustomed to kiss, in the presence of their relations, the daugh ters and wives of princely, ducal, and noble personages, and to have derived strength and renovation from their breath. The Emperor Frederick Barbarossa, near the end of his life, was advised, by a Jewish physician, to have young and healthy boys laid across his stomach, instead of using fomentations. Johannes Damascenus, or Rabbi Moses (Aphorism. 30), relates, that for lameness and gout nothing better could be applied than a young girl laid across the affected part. Reinhart says, "Young dogs are also of great service, which we physicians lay, in certain 66 says, cases, upon the abdomen of the patient." Pomponatius (De naturalium effectum admirand., etc., p. 41) The presence and the breath of young people is a good: physic." Amplexus adolescentium boni anhelitûs est me dicina temperata. The story of Luc. Clodius Hermippus is well known, who reached a very great age by being continually breathed upon by young girls. Kohausen records an inscription which was discovered at Rome by an antiquary, by name Gomar. It was cut in marble, and runs as follows: "To Esculapius and Health L. Clodius Hermippus, who by the breath of young girls surprised. Successive generations, lead such a life!" (In Hermippo redivivo, sive Exercit. physic. med. curiosa de methodo rara ad cxv. annos prorogandæ senectutis: per anhelitum puellarum. Francof. 1742.) Borelli and Hoffman caused their patients to sleep with animals, to relieve violent pain or obstinate disease. The great Boerhaave ordered an Amsterdam burgomaster to sleep between two boys, and declared that the patient visibly increased in cheerfulness and physical power. Hufeland says, in his "Art of Lengthening Human Life," "And certainly, when we consider how efficacious for lameness are freshly opened animals, or the laying of a living animal upon any painful affection, we must feel con vinced that these methods are not to be thrown aside." Among the Greeks and Romans much virtue was ascribed to the breath; and the old French poets praise the pure breath of virgins as very beneficial: "Alaine douce tant C'un malades alast du doux fleur guerisant." It was, however, very early discovered that the immediate contact of the breath was not necessary, and that by breathing on lifeless substances they might be made to possess curative powers. Various substances were also worn upon the person, and then given to invalids, by which means a magnetic communication was created. This was often done to allay spasms, pain, or fever. 66 "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces ?" (Jer. xxiii. 29). Healing by words, that is by the direct expression of the mental power," says Van Helmont, " was common in the early ages, particularly in the church, and not only used against the devil and magic arts, but also against all diseases. As it commenced in Christ, so will it continue for ever." (Operatio sanandi a primordio fuit in ecclesia per verba, ritus, exorcismos, aquam, panem, salem, herbas, idque nedum contra diabolos et effectus magicos, sed et morbos omnes. Opera omnia, de virtute magna verborum et rerum, p. 753). Not only did the early Christians heal by words, but the old magicians performed their wonders by magic formulas. "Many cures," says the Zendavesta, "are performed by herbs and trees, others by water, and again others by words; for it is by means of the divine word that the sick are the most surely healed." The Egyptians also believed in the magic power of words. Plotin cured Porphyrius, who lay dangerously ill in Sicily, by wonder-working words and the latter healed the sick by words, and cast out the devil: by exorcism. The Greeks were also well acquainted with the power of words, and give frequent testimony of this. knowledge in their poems; in the oracles, exhortation and prayer were universal. Orpheus calmed the storm by his song; and Ulysses stopped the bleeding of wounds by the use of certain words. Among the Greeks, healing by vords was so common that in Athens it was strictly forbilden. A woman was even stoned for using them, as they said that the gods had given healing virtues to stones, plants, and animals, but not to words (Leonard. Varius de fascino, Paris, 1587, lib. ii. p. 147). Cato is said to have cured sprains by certain words. According to Pliny, he did not alone use the barbaric words "motas, daries, dardaries, astaries," but abo a green branch, four or five feet long, which he split in two, and caused to be held over the injured limb by tvo Marcus Varro, it is said, cured tumours by words. Servilius Novianus cured affections of the eyes by causing men. an inscription to be worn suspended round the neck, consisting of the letters A and Z; but the greatest celebrity was gained by Serenus Sammonicus by his wonder-working hieroglyphics. They were supposed to be a certain cure for fever, and were in the subjoined form : ABRACADABRA A Talismans were inscribed with various signs; and many customs still in use in the East originate from them. Angerius Fererius, in his "Vera medendi methodus, lib. ii. c. ii. de homerica medicatione," speaks very plainly on this subject: "Songs and characters have not alone this power: it exists also in a believing mind, which is produced. in the unlearned by the help of visible signs, and in the learned by an acknowledged and peculiar influence." (Non sunt carmina, non characteres, qui talia possunt, sed vis animi confidentis, et cum patiente concordis, ut doctissime, a poeta dictum sit: Nos habitat, non Tartara, sed nec sidera cœli ; Doctis et rerum intelligentiam habentibus, nihil opus est externis, sed cognita vi animi, per eam miracula edere possunt. Indoctus ergo animus, hoc est, suæ potestatis et naturæ inscius, per externa illa confirmatus, morbos curare poterit. Doctus vero et sibi constans, solo verbo sanabit; aut ut simul intactum animum afficiat, externa quoque assumet.) The living Word, which illuminated mankind through Christ, showed its divine power over disease; and the true followers of Christ can perform wonders by the power of his word. "Etenim sanatio in Christo Domino incœpit,' says Helmont, "per apostolos continuavit et modo est," atque perennis permanet."-Our Lord said to the sick man, Arise and walk; and he arose and went his way: open thine eyes; and he saw take up thy bed and walk; and he stood |