Scatalogic Rites of All Nations

XLI. ORDURE AND URINE IN MEDICINE. (continued 3)

Reading edition

WOOL.

“The ancient Romans attributed to wool a degree of religious importance even; and it was in this spirit that they enjoined that the bride should touch the door-posts of her husband’s house with wool.”—(Pliny, lib. xxix. cap. 10.)

In Cumberland, England, a reputed cure for earache is the application of a bit of wool from a black sheep, moistened in cow’s urine. Possibly it is a modified form of this latter notion that is found at Mount Desert, where it is said that the wool must be wet in new milk; while in Vermont, to be efficacious, it is thought that the wool must be gathered from the left side of the neck of a perfectly black sheep. In other localities, negro’s wool is a reputed cure for the same pain.

It seems almost incredible, whatever their origin, that remedies of so offensive a character as many of those above given can still retain a place even in the rudest traditional pharmacopœia; but there seems to be in the uneducated human mind a sort of reverence for or faith in that which is in itself disagreeable or repulsive. This idea apparently rules instead of rational judgment in the selection of many popular remedies in the shape of oils of the most loathsome description, such as “skunk-oil,” “angle-worm oil” (made by slowly rendering earth-worms in the sun), “snake-oil” of various kinds, etc.—(“Animal and Plant Lore,” Mrs. Fanny D. Bergen, in “Popular Science Monthly,” New York, September, 1888, p. 658.)

In the application of human blood and human skulls just presented, one feature must be patent to the most superficial student; in the treatment of epilepsy, the blood or the skull was, preferentially, to be that of a dying gladiator or a criminal. There was evidently a reason for this, beyond mere expediency.

Gladiatorial games were instituted as sacred games, in which the victims to be offered in sacrifice were determined by the destiny of the combat. Long after man’s better reason and better nature had revolted against the loathsome rites of human sacrifice, religion and custom still held him in their clutches. He would not offer up his own progeny, as of yore, but he still continued to immolate captives taken in war, as so many gladiators had been, or offenders against the laws.

The victim generally shared with the sacrificing priest the honor of representing the deity in whose name his life was to be taken. Consequently he became holy; everything belonging to him became “medicine,” and in no disease could it be administered more efficaciously than in epilepsy,—the essentially “sacred disease” (morbus sacer) sent direct from the gods.

Moreover, criminals executed for violations of the laws of conquering nations, or for infractions of the discipline, or contempt of the doctrines of a triumphant religion, might, by the conquered rustics, who still cherished a half-concealed veneration for the old rulers and supplanted rites, be looked upon as martyrs, whose bones, blood, and crania would relieve disease and drive away misfortune.

The idea of sanctity, too, attached to “innocent maids and boys,” whose undefiled blood might rectify the polluted fluid that coursed languidly through the veins of the leper.

The belief that the gods are to be gratified and propitiated by the spectacle of human suffering, especially when self-inflicted, has been current from the first ages of the world, and will most probably last, in one form or another, as long as the world shall last. It has cropped out in every shape, from the rigorous abstinence of the ascetic to the brutal flagellation of the fanatical devotee, and from that to the emasculation of the Galli, the Khlysthi, and the Hottentot, and the self-immolation of the servant of Juggernath. Maurice enumerates five different kinds of meritorious suicide yet recognized in Hindostan, and we have no reason for refusing to believe that our own ancestors were saturated with the same false notions, which, retaining their hold upon the minds of an illiterate peasantry, would surround with the mystery of holiness any act of self-destruction attributable to mania or other impulse supposed to be from on high.

BONES AND TEETH.—MARROW.

“If a circle is traced round an ulcer with a human bone, it will be effectually prevented from spreading.”—(Pliny, lib. xxviii. c. 11.)

Etmuller believed that by the use of an unbroken human bone it was possible to induce as copious a purgation as might be desired. “Beneficio ossis humani integri potest fieri purgatio artificialis tanta quantum volumus,” etc.—(Etmuller, vol. ii. p. 273.)

“‘Holy oyle of dead men’s bones,’ good for the ‘falling sickness.’”—(“The Newe Jewell of Health,” George Baker, Chirurgeon, London, 1576, black letter, p. 170.)

Beckherius prescribed human bones in medicine.—(See “Med. Microcos.,” p. 252 et seq.)

Etmuller, not content with prescribing the bones ground into powder, also directed the administration of human marrow (vol. ii. p. 268).

HUMAN TEETH.

“A tooth taken from a body before burial,” worn as an amulet, cured toothache.—(Pliny, lib. xxviii. c. 12.)

“The first tooth that a child has shed,” worn as an amulet, protects from pain in the uterus.—(Idem, lib. xxviii. c. 7.)

Pounded dead men’s teeth were used in fumigating the genitalia of persons “ligated” by witchcraft.—(See Frommann, “Tract. de Fascin.,” p. 965.)

Etmuller taught that the teeth were similar to the bones, and used in the alleviation of the same infirmities. Those drawn from the jaws of a man who had died a violent death were highly commended for all sickness brought on by witchcraft, as well as for loss of virility. “Ossibus similes sunt dentes, qui ipsi ex homine imprimis violenta morte interempto commendatur ad morbos per veneficium, si nimium et illis fiat suffitus; item in impotentia” (vol. ii. p. 273).

“Si dentes pueri, imprimis cum cadunt, suspendantur antequam ad terram deveniant et ponantur in lamina argenti et suspendantur supra mulieres eas prohibent impregnari et parere” (idem, p. 263).

Teeth are worn as amulets by pregnant women or ground into powder, and taken in a potion; in both forms, believed to be useful in averting the plague. Powdered teeth, drunk in wine, cured epilepsy, and restored impaired virility.—(Flemming, “De Remediis,” p. 13.)

“Knock a tooth that is pulled out into the bark of a young tree.”—(Grimm, “Teutonic Mythology,” vol. iii. p. 1173.)

Human teeth, bones, and other parts of dead bodies are still used by the negroes in our Southern States in their “voudoo” ceremonies, and as charms, in the old-time belief that their possession secures a man invisibility. See an article on this subject in the “Evening Star,” of Washington, D. C., January 1, 1889.

“In North Hants, a tooth taken from the mouth of a corpse is often enveloped in a little bag and worn around the neck to secure the wearer against headache.... In the northeast of Scotland, the sufferer was required to pull with his own teeth a tooth from the skull.”—(“Folk-Medicine,” Black, p. 98.)

The use of human teeth and fingers as “charms,” “amulets,” and “medicine,” will be treated of in another work, at greater length. At present it will be sufficient to call attention to the great potency associated in the minds of the American aborigines with such relics. The author obtained, in one of General Crook’s campaigns, in a battle with the Northern Cheyennes, in northern Wyoming, in the winter of 1876, a necklace of human fingers, the prized adornment and “medicine” of the chief medicine-man. This curious link between the savagery of America and the superstitions of Europe is now in the National Museum, Washington, D. C.

Flemming prescribed the ground bones of criminals (raw or burnt), as an internal medicine for gout, dysentery, etc.; but he did not limit himself to human bones, as he expressly states that, as a substitute, the bones of horses, asses, or other beasts could be employed. (“De Remediis,” p. 12.)

TARTAR IMPURITIES FROM THE TEETH.

Paullini goes so far as to recommend the use of the tartar impurities from the teeth, and the dirt from soiled stockings, as a remedy for nose-bleed. (Paullini, p. 52.)

In this he most probably follows an ancient line of practice, of which other authors have neglected to give a detailed account. Galen and others have shown that the scrapings from the body, and all other “sordes” were used medicinally, and there was no reason why dental tartar should not be added to the materia medica.

RENAL AND BILIARY CALCULI.—HUMAN BILE.

Calculi were used in the treatment of calculary troubles and in childbirth.—(Pliny, lib. xxvii. cap. 9. See also Galen.)

Prescribed for stone in the bladder or kidneys by Beckherius.—(“Med. Microcosmus,” pp. 167-170.)

Flemming advocates the same use of them.—(“De Remediis,” p. 23.)

“A man’s stone, drunk fasting, is most powerful of any to break the stone and expel it with the urine.”—(“The Poor Man’s Physician,” Moncrief, p. 131.)

Flemming also used biliary calculi in the cure of yellow jaundice.—(“De Remediis,” p. 14.)

Human bile was used internally in epilepsy, and externally in deafness and ulcerations of the ear.—(Idem.)

BEZOAR STONES.—LYNCURIUS.

From the most ancient times there were used in the medical practice of Europe certain stones, known as belemnites, thunder-stones, lyncurius, etc., believed to be efficacious in treatment of stone in the bladder. This lyncurius was regarded as the coagulated urine of the lynx, and under that phase of the case properly comes within the scope of this volume.—(See “Pomet on Drugs,” English translation, London, 1738, p. 408.)

The “bezoar” stone, so frequently alluded to by old writers, was simply excrementitious matter hardened in an animal’s stomach.

COSMETICS.

Pigeon’s dung was applied externally for all spots and blemishes on the face. (Pliny, lib. xxx. cap. 9.) Mouse-dung, externally, for lichens. (Idem.) “Brand Marks” (stigmata) were removed by using pigeon’s dung diluted in vinegar. (Idem, lib. xxx. cap 10.) Crocodile-dung, or “crocodilea,” removed blemishes from the face. (Idem, lib. xxxviii. caps. 29, 50.) It also removed freckles.

“An application of bull-dung, they say, will impart a rosy tint to the cheeks, and not even crocodilea is better for the purpose.”—(Idem, lib. xxviii. cap. 50.)

Galen alludes to the extensive use as a cosmetic, by the Greek and Roman ladies, of the dung of the crocodile; in the same manner, the dung of starlings that had been fed on rice alone was employed.—(Galen, “Opera Omnia,” Kuhn’s edition, lib. xxx. p. 308.)

Dioscorides prescribed crocodile-dung as a beautifier of the faces of women.—(“Mat. Med.,” vol. i. p. 222 et seq.)

Bull-dung was used by women as a cosmetic to remove all facial blemishes.—(Sextus Placitus, “De Med. ex Animal.,” article “De Tauro.”)

The urine of a boy took away freckles from a face washed with it. “Ad profluvium mulieris, si locum sæpe lotio viri laverit.” For birthmarks on children take the crust which gathers on urine standing in chamber-pots, break up and bake; place the child in the bath, and rub the marks well. “Ad maculas infantium, matellæ quæ crustem ex lotio duxerint, fractæ et coctæ, in balneo infantem, si ex eo unxeris omnia supra-scripta emendat.”—(Idem, “De Puello et Puella Virgine.”)

Beckherius approved of the use of the meconium of infants to erase birthmarks.—(“Med. Microcos.,” p. 113.)

Etmuller states that from cow-dung, as well as from human ordure, by repeated digestion and distillation and sublimation, was prepared “Zibethum Occidentale,” so named by Paracelsus. From this was distilled the “water of all flowers,” so termed because the cattle had eaten so many flowers in their pasturage. This was passing good as a cosmetic to remove pimples and all kinds of blotches.

Human ordure itself was made use of for the same purpose (vol. ii. p. 171).

“’Tis stale to have a coxcomb kiss your hands While yet the chamber-lye is scarce wiped off.” (“Ram Alley,” Ludowick Barry, London, 1611, edition of London, 1825.)

Dog-urine was prescribed to restore the color of the hair.—(Avicenna, vol. ii. p. 333, a 50.)

“Alopecia” (baldness) was cured by mouse-dung (idem, vol. i. p. 360, b 50), and by “stercus caprarum.”—(Idem, vol. i. p. 389, b 53.)

“Urina canis putrefacta conservat nigredinem capillorum.”—(Idem, vol. ii. p. 333, a 50.)

Réclus says that even now, in Paris, many people who have within reach the best of toilet waters prefer to use urine as a detersive.—(See “Les Primitifs,” p. 72, “Les Inoits Occidentaux.”)

The Ove-herero, living south of Angola, West Africa, rub their bodies with dry cow-dung to impart lustre.—(“Muhongo,” interpreted by Rev. Mr. Chatelain.)

“Aqua omnium florum” was distilled from the dung of cows dropped in the month of May. “Verno seu Maiali tempore ... ex stercore recenti vaccæ herbas depascentis.” (Etmuller, vol. ii. p. 249.) “Ex hoc ipso stercore, eodem modo atque ex stercore humano per digestionem et sublimationem, repetitam potest preparari Zibethum Occidentale, sic dictum a Paracelso, quoniam suavem spirat instar Zibethi. Destillatur aqua ex hoc stercore quæ vocatur aqua omnium florum, quia bos innumeris floribus vescitur; hæc aqua omnium florum est singulare cosmeticum applicatum externe delendis nævis et maculis in facie.”—(Etmuller, vol. ii. pp. 249, 250.)

Some people added to this a “water distilled from the sperm of frogs.”—(Idem, vol. ii. p. 171, 172.)

Catamenial blood was supposed to be a remedy for pimples on the face. (Idem, p. 265.) In portions of Northern Mexico the women apply it to their faces as a beautifier.

Cow-dung was very generally relied upon in this sense. The dung of a black cow entered into the composition of the celebrated “Eau de Mille Fleurs.” The ordure of small lizards was also used to smooth out the wrinkles from the faces of old women.

Fox-dung and the dung of sparrows and starlings were in use for softening the hands. Arabian women use as a cosmetic a mixture of saffron and chicken-dung. Cow-dung is sometimes as aromatic as musk. It used to be employed to restore the odor to old and faded musk, or to hang the latter in a privy, where it would re-acquire its former strength; but would not retain it long (see under “Latrines”).

To improve the complexion Paullini recommended a water distilled from human excrements; also the worms that grow therein distilled to a water. The cosmetic of country wenches is their own urine.

Human excrements have peculiar salts more strengthening and useful than soap. A young girl improved her complexion wonderfully by washing her face in cow-dung and drinking her brother’s urine fresh and warm, while fasting (pp. 263, 264).

Other cosmetics commended by Paullini were human ordure, externally; the ordure of a young boy, internally; “Eau de Millefleurs,” the excreta of lizards, crocodiles, foxes, sparrows, starlings, chickens, or of cows gathered in May, externally.