magic as medicine makes a mess
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the idea of science as a concrete thing with proven methods and results is a relatively recent discovery. for most of human history, we’ve believed in some form of magic or religion as nearly indistinguishable from science. many times, that has bled into the medicinal realm, and resulted in plenty of magical cures for decidedly earthbound diseases and conditions.
in mesopotamian mythology, lamashtu was a female demon who preyed on mothers during childbirth and kidnapped breastfeeding children. so, when a child was sick, the prime ritual for warding off lamashtu consisted of creating a lamashtu figurine in the shape of a prisoner, making it hold unscreened bread and also later “a black dog” and putting it by the head of the sick child for three days. during this time, you would recite a lengthy incantation and then at dusk of the third day, you would bury the figurine in the corner of the wall.
ancient egyptians were aware of the fact that not only was disease supernatural, but magic also played a role in a doctor’s life. different gods and goddesses were invoked for different reasons. for example, serket for a scorpion’s bite and sobek for surgeries.
one important tool was the horus cippus, named after their healing god, a small stone slab that could imbue water with healing powers. according to the university of pennsylvania museum, “even in the case of external wounds treated with poultices and bandages, a physician-priest might recite a spell over the bandage to promote healing.”
the ancient greek healing god asklepios would heal people by appearing in their dreams, after they spent a night in his temple.
the romans, like everything else they copied from the greeks, developed this into the healing cult of aesculapius. although, “the original shrines developed into great spa complexes with hostels, baths, gymnasia and theatres,” which is at least an upgrade.
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when it comes to conceptions of mental illness, older societies’ understanding was tangentially scientific at best. a study in the hillside journal of clinical psychiatry states, “man’s attempt to understand mental illness, and especially depression, have historically alternated between two general concepts: a belief in some form of evil spirits that have invaded the body; or of an internal black toxic substance, melancholia.”
the former refers to the idea of the four humours of the body, while the latter refers mainly to depression being seen as the result of demonic possession.
the lacnunga is a collection of anglo-saxon remedies and charms, written in old english and latin. the charms are presented in alliterative verse. an example is ‘for delayed birth,’ which is actually for women incapable of conceiving, those who miscarry or who cannot breastfeed. the first verse recommends they do the following:
“let that woman who cannot nourish her child walk to the grave of a departed person and then step three times over the burial, and then say these words three times:
this as my remedy for the hateful late birth,
this as my remedy for the oppressive heavy birth,
this as my remedy for the hateful lame birth”
this as my remedy for the hateful late birth,
this as my remedy for the oppressive heavy birth,
this as my remedy for the hateful lame birth”
another is the ‘nine herbs charm‘ to treat poisoning. one would take mugwort, cockspur grass, lamb’s cress, plantain, mayweed, nettle, crap-apple, thyme and fennel and mix them together with soap and apple juice, then combine with a beaten egg. finally, one must recite the charm in verse, which was meant to summon woden (odin) to your defence.
today, we don’t have to bother with any of this stuff. we have vaccines.
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