The Mystery and Romance of Alchemy and Pharmacy E-Book

Charles John Samuel Thompson

• Herausgeber: Charles John Samuel Thompson
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

It has been my endeavour in the following pages to sketch, however imperfectly, some phases of the romance and mystery that have surrounded the arts of medicine, alchemy, and pharmacy from the earliest period of which we have record down to the close of the eighteenth century. The influence of the past on the present is greater than we commonly suppose. In this age of rapid scientific progress and brilliant research, we are apt to overlook and lose sight of the patient labours of the early pioneers of science, many of whom laid the foundations of discoveries that have since proved of inestimable value to mankind. Hence the history of the past, whether in science or in art, is always worthy of study and attention.

Leseprobe

Charles John Samuel Thompson

The Mystery and Romance of Alchemy and Pharmacy

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Table of contents

PREFACE.

PART I.

CHAPTER I.THE DAWN OF THE ART OF HEALING.

CHAPTER II.THE WIZARDS OF EARLY GREECE.

CHAPTER III.THE WIZARDS OF THE ROMAN EMPIRE.

CHAPTER IV.THE FATHERS OF MEDICINE.

CHAPTER V.THE EARLY AGE OF GREEK AND ROMAN PHARMACY.

CHAPTER VI.ALCHEMY—THE ALCHEMISTS.

CHAPTER VII.THE PHILOSOPHER’S STONE.

CHAPTER VIII.THE BLACK ART AND OCCULT SCIENCES.

CHAPTER IX.THE ART OF FORETELLING.

CHAPTER X.BLACK MAGIC.

CHAPTER XI.SUPERSTITION AND ITS INFLUENCE ON MEDICINE.

CHAPTER XII.LOVE PHILTRES.

CHAPTER XIII.THE PIONEERS OF PHARMACY AND BOTANY—PHYSIC GARDENS.

CHAPTER XIV.AMULETS, TALISMANS AND CHARMS.

CHAPTER XV.MONK PHYSICIANS—ITINERANT DOCTORS—SURGERY IN THE MIDDLE AGES.

CHAPTER XVI.PLANT LORE, DRUG CHARMS, AND FOLK MEDICINE.

CHAPTER XVII.MUMMIES AND THEIR USE IN MEDICINE—THE UNICORN.

CHAPTER XVIII.

CHAPTER XIX.PHARMACY IN THE TIME OF QUEEN ELIZABETH.

CHAPTER XX.FAMOUS EMPIRICS AND THEIR NOSTRUMS.

CHAPTER XXI.THE ANTIQUITY AND HISTORY OF THE MORTAR.

PART II.ALCHEMY AND PHARMACY IN LITERATURE.

CHAPTER I.CHAUCER.

CHAPTER II.SHAKESPEARE.

CHAPTER III.SPENSER.

CHAPTER IV.GOETHE.

CHAPTER V.LE SAGE.

CHAPTER VI.BEN JONSON.

CHAPTER VII.SIR WALTER SCOTT.

CHAPTER VIII.DUMAS.

CHAPTER IX.READE.

CHAPTER X.

CHAPTER XI.MARRYAT.

FOOTNOTES:

PREFACE.

It has been my endeavour in the following pages to sketch, however imperfectly, some phases of the romance and mystery that have surrounded the arts of medicine, alchemy, and pharmacy from the earliest period of which we have record down to the close of the eighteenth century. The influence of the past on the present is greater than we commonly suppose. In this age of rapid scientific progress and brilliant research, we are apt to overlook and lose sight of the patient labours of the early pioneers of science, many of whom laid the foundations of discoveries that have since proved of inestimable value to mankind. Hence the history of the past, whether in science or in art, is always worthy of study and attention.My thanks are due to the Editor of the Pharmaceutical Journal for permission to reproduce several illustrations which appeared in its pages together with a portion of this work.C. J. S. T

PART I.

CHAPTER I.THE DAWN OF THE ART OF HEALING.

The birth of the art of healing goes back to a period of great antiquity. The instinct that first led man to utilise the fruits of the earth for his bodily sustenance, may perchance have suggested the herbs which grew around him as a means of alleviating the ills of his flesh.

It is a matter of doubt whether medicine as an art was first practised in Egypt or China; from recent research probably the former, as at the time of the writing of the Ebers Papyrus, B.C. 1550, the Egyptians had a considerable knowledge of the use of herbs and other bodies for medicinal purposes.

The art of medicine had two foundations—empiricism and superstition—which have influenced it from its birth down to the present time.

The most ancient record of medicine and pharmacy known was discovered at Kahun in 1889, near the pyramid of Illahun in the ruins of an ancient town, which had apparently been inhabited by the builders of the pyramid. It dates from the twelfth dynasty, B.C. 2700 to 2500, more than a thousand years before the Exodus.

Besides containing instructions for midwives, it includes numerous formulæ for the treatment of various complaints, composed of such very homely articles as beer, cow’s milk, honey, oil, onions, herbs, dates, and other fruits.

The Ebers Papyrus, which was found reposing between the legs of a mummy, throws a light on ancient Egyptian pharmacy, and was written in the reign of King Amenhotep I., of the eighteenth dynasty. It commences as follows: “Beginning of the chapter of applying medicaments to every part of the patient.

“I have come forth from Heliopolis with the mighty ones of the Temple of the Sun, the wielders of protection, the princes of eternity.

“Rescuing (?) I have come forth from Sais with the Mothers of the Gods, who have given me their protection.

“I have magic formulæ made by the Universal Lord to drive out the stroke of god and goddess, the Male Death and Female Death, et cetera,[1] that is in this my head, in this my neck, in this my shoulder, in this my flesh, in these my limbs, to punish the above-named enchanters (?) who introduce disturbance into this my flesh.”

Such formulæ, evidently for recitation during the treatment, continue for a page and a half. The book has thus no general title, but plunges at once into the mysteries of the profession.

“Beginning of the mystery of the physician who knows the motion of the heart. There are vessels in it to every limb. When any physician, doctor, or amulet-maker puts his fingers upon the top of the head, upon the occiput, upon the hands, upon the chest, upon the arms, upon the legs, he communicates (?) with the heart, for its vessels extend to every limb, wherefore it is called the starting-point of every limb.”

The following may be taken as an example of the recipes given in the manuscript:—

“A remedy for the belly that is painful: Cummin 1∕64 hin, goose-grease 1∕8 hin, milk 1∕16 hekt; cool, strain, and drink”. The hin is about 29 cubic inches, and the 1∕16 hekt 18 cubic inches; the prescription is thus roundly 1∕2 cubic inch of cummin, and 4 of goose fat, in half a pint of milk.

This papyrus contains 110 pages, each page consisting of about twenty-two lines of bold Hieratic writing. It may be described as an encyclopædia of medicine as known and practised by the Egyptians of the eighteenth dynasty, and it contains prescriptions of all kinds of diseases—some borrowed from Syrian medical lore, and some of such great antiquity that they are ascribed to the mythological ages, when the gods yet reigned personally on earth. Among others is given the recipe for an application whereby Osiris cured Ra of a headache. In this papyrus is an example of an old Egyptian diagnosis and therapeutics, as follows: “When thou findest any one with a hardness in his re-hit (pit of the stomach), and when, after eating, he feels a pressure on his intestines, his hit is swollen and he feels bad in walking like one who suffers from heat in his back, then observe him when he lies stretched out, and if thou findest his intestines hot and a hardness in his re-hit, say unto thyself, This is a disease of the liver. Then prepare for thyself according to the secrets of the science from the plant pa-che-test and dates, mix them, and give in water.”

It also contains numerous recipes for the treatment of diseases, for internal and external use. Most of the drugs mentioned are derived from indigenous plants, and such chemical bodies as alum, salt, nitre, and sulphate of copper are included in some of the prescriptions.

It seems probable that most of the medicines used in these early times were first tried as foods; and those which when taken in large quantities or in special conditions influenced the functions of the body, these and others found to be too strong for dietetic use were relegated to the books of medicine.

As an instance of this, the leaves and seeds of the castor oil plant and the astringent sycamore fig are included in many recipes, but Maspero states that there is little doubt that castor oil was taken regularly in food in the time of the Pharaohs, and at the present time it is a favourite adjunct to the salads of the Egyptian fellaheen. The same writer thinks the Egyptians began by eating every kind of food which the country produced, and so became acquainted with their therapeutic properties.

In another papyrus said to have been written about the time of King Chata of the first dynasty, who reigned B.C. 4000, the following prescription for promoting the growth of the hair is given:—

Pad of a dog’s foot

1

Fruit of date palm

1

Ass’s hoof

1

Boil together in oil.

Dr. v. Oefele states of pharmacy before the time of Hippocrates, that although the practice of medicine was not separated from pharmacy among the Greeks and Romans, there was such a separation among the ancient Egyptians, from whom the distinction was handed down to the Copts, and by them to the Arabians; and, in fact, that the term pharmacist is probably of Egyptian origin, being derived from Ph-ar-maki, which signifies the preparation of medicine from drugs. The Egyptian pharmaki who were engaged in that occupation belonged to the higher social ranks of writers or academically-educated persons, comprising also the priests, physicians, statesmen, and military commanders.

The Jews were indebted to Egypt for their primary ideas of medicine, but they cast away the ideas of demonology and magic which clouded what was good in the practice of Egypt. The Talmud recommends onions for worms, and wine, pepper, and asafœtida for flatulency. The Talmudists are responsible for calling the earth, air, fire, and water elementary bodies. In the middle ages the Jews rendered service to the healing art, and had a large share in the scientific work connected with the Arab domination of Spain.

In China the use of drugs goes back to a very remote age, and alchemy was practised by the Chinese long previous to its being known in Europe. For two centuries prior to the Christian era, and for four or more subsequent, the transmutation of the base metals into gold, and the composition of the elixir of immortality, were questions ardently studied by the Chinese. It is, moreover, a matter of history that intercourse between China and Persia was frequent both before and after the Mahomedan conquest of the latter country; that embassies from Persia as well as from the Arabs, and even from the Greeks in Constantinople, visited the court of the Chinese emperor in Shansi; that Arab traders settled in China, and that there was frequent intercourse by sea between China and the Persian Gulf; and lastly, that China had an extensive alchemical literature anterior to the period when alchemy was studied in the West. All these facts go to prove that the ancient science known as alchemy was originated by the Chinese, and not by the disciples of Mahomed, who only acquired the knowledge at second hand.[2]

It is somewhat curious that while the alchemists of the West were always in doubt as to what constituted the true Philosopher’s Stone, the Chinese seemingly had no doubt as to its identity. Cinnabar was regarded by the early alchemists and philosophers of that nation as the wonderful body which was supposed to have the mysterious power of converting other metals into gold, and when used as a medicine would prolong life for an indefinite period. Ko-hung, author of the Pau-p’uh-tsi p’ian, a work of the fourth century, and undoubtedly genuine, gives various mineral and vegetable productions possessing in different degrees the properties of an elixir vitæ. In one paragraph of this work he states: “When vegetable matter is burnt it is destroyed, but when the Ian-sha (Cinnabar) is subjected to heat it produces mercury. After passing through other changes it returns to its original form. It differs widely, therefore, from vegetable substances, and hence it has the power of making men live for ever and raising them to the rank of the genii. He who knows the doctrine, is he not far above common men, etc.?”

In materia medica the knowledge of the Chinese was much in advance of the nations of the West, and their great herbal, entitled Pun-Isaun-Kang-Mûh, written by Le-she-chin in the middle of the sixteenth century, shows the discernment possessed by these curious people. This work consists of forty thin octavo volumes, the first three of which contain woodcuts of many of the minerals, plants, and animals referred to in the text. The woodcuts alone number 1100, and the work itself is divided into fifty-two divisions. The antiquity of the practice of medicine among the Chinese may be gathered from the fact that there exists a work entitled A Treatise from the Heart on the Small-pox, which was written during the dynasty of Icheon, B.C. 1122. In this work the eruption is described, and some kind of inoculation is also referred to as a remedy.

But it is to Greece that we have to look for the birth of medical art in the West, its practice by the priests being of great antiquity. The earliest record of a temple of medicine is of one erected in the Peloponnesus in the year B.C. 1130, or about fifty years after the fall of Troy. Other temples or centres of the healing art gradually sprang up, and round each of those clustered a little school of students. There were the temple of Health at Pergamus, the temple of Hygeia at Cytea, and the temples of Æsculapius at Cos and Epidamus, where the famous statue of Æsculapius stood. The father of ancient medicine, Hippocrates, graduated as a student of Cos, and Galen is said to have been at Epidamus.

It was in the temple of Æsculapius at Greece that any record of medicine was first kept, the names of diseases and their cures being registered on tablets of marble. The priests and priestesses, who were the guardians of the temple, prepared the remedies and directed their application, and thus commenced the practice of physic as a regular profession.

These official persons were ambitious to pass as the legitimate descendants of Æsculapius, and therefore assumed the title of the Asclepiades. The writings of Pausanius, Plutarch, and others abound with accounts of the artifices of these early practitioners. Aristophanes mentions the dexterity and promptitude with which they collected and put into their bags the offerings on the altar.

The patients were wont to repose on the skins of sacrificed rams in order to procure celestial visions. As soon as they were supposed to be asleep, a priest, clothed in the dress of Æsculapius, imitating his manner, and accompanied by the daughters of the god (that is, by young actresses well up in their parts), entered and solemnly delivered a medical opinion. The student sat at the feet of the philosopher of his choice, and after a certain period and course of probation, was granted the rights of priest and physician to practise as a teacher and healer.

They had their code and ethics of a standard almost equal to those of to-day, and their knowledge of surgery, and the use of the herbs and plants which grew around them, was not a little.

Entering on their novitiate at their chosen temple or school, they were required to make a protestation or oath, of which the following is the one made by Hippocrates:—

“I, Hippocrates, do now promise and protest to the great god Apollo and his two daughters Hygeia and Panadie, and also to all the gods and goddesses, to observe the contents of this oath or tables wherein the oath is carved, written, or engraved, so far as I can possibly, and so far as my wit or understanding shall be able to direct me, viz., I yield myself tributary and debtor to the master and doctor, who hath instructed me and showed me this science and doctrine, even as much or rather more than to my father who hath begotten me, and that I shall live and communicate with him, and follow him in all necessities which I shall know him to have, so far as my power shall permit and my goods extend. Also that I shall love and cherish his children as my brother’s, and his progeny as my own. Further, that I shall teach, show and demonstrate the said science without reward or covenant, and that I shall give all the canons, rules and precepts freely, truly and faithfully to my master, his children as to my own, without hiding or unacting anything, and to all other scholars who shall make the same oath or protestation, and to no others. Also that in practising and using my science towards the sick, I shall use only things necessary, so far as I am able, and as my spirit and good understanding shall give unto me, and that I shall cure the sick as speedily as I may without dilating or prolonging the malady, and that I shall not do anything against equity for hatred, anger, envy or malice to any person whatsoever. Moreover, that I shall minister no poison, neither counsel nor teach poison, nor the composing thereof to any. Also that I shall not give nor cause to be given, nor contend that anything be applied to a woman breeding, to destroy and make her void her fruit. But I shall protest to keep my life and science purely, sincerely and inviolably, without deceit, fraud or guile. And that I shall not cut or incise any person having the stone, but shall leave the same to those who are expert in it. And, furthermore, that I shall not enter into the patient’s house lest with purpose to heal him, and that I shall patiently sustain the injuries, reproaches, and loathsomeness of sick men and other base railings, and that I shall eschew, as far as I may, all venereous lasciviousness. Moreover, I protest, be it man, woman, or servant who is my patient, to cure them of all things, that I may see or hear either in mind or manner, and I shall not betray that which should be concealed or hidden, but keep inviolable with silence; neither reveal any creature under pain of death. And therefore I beseech our gods that observing this protestation, promise, and vow entirely and inviolably, all things in my life, in my art, and science, may succeed securely, healthfully, and prosperously to me, and in the end eternal glory.

“And to him that shall violate, transgress, or become perjured, that the contrary may happen unto him, viz., misery, calamities, and continual maladies.”

We have here principles laid down which would do honour to any medical body, and which show the highly civilised condition and the excellent moral teaching of the early Greek philosophers and priests.

CHAPTER II.THE WIZARDS OF EARLY GREECE.

One of the earliest magicians or soothsayers of which we have record out of the era of mythology was Tiresias. He lived in the times of Œdipus and the war of the seven chiefs against Thebes. For having offended the gods he was visited with blindness, but being repentant, tradition states they recompensed him for this affliction by endowing him with the gift of prophecy and the act of divination. He is also said to have been able to hold communion with the feathered world, and to have power over the spirits of the dead, whom he could compel to appear and reply to his inquiries. His incantations and spells were supposed to be irresistible, and he could foretell future events by signs from fire, smoke, and other methods of divining.