Part 23 (1/2)
Wiseman, the great surgeon, was discoursing eloquently on the efficacy of the royal touch in scrofula. The founder of the Ashmolean Museum at Oxford, consorting with alchemists and astrologers, was treasuring the ma.n.u.scripts of the late pious Dr. Richard Napier, in which certain letters (Rx Ris) were understood to mean Responsum Raphaelis,--the answer of the angel Raphael to the good man's medical questions. The ill.u.s.trious Robert Boyle was making his collection of choice and safe remedies, including the sole of an old shoe, the thigh bone of a hanged man, and things far worse than these, as articles of his materia medica.
Dr. Stafford, whose paper of directions to his ”friend, Mr. Wintrop,” I cited, was probably a man of standing in London; yet toad-powder was his sovereign remedy.
See what was the state of belief in other matters among the most intelligent persons of the colonies, magistrates and clergymen. Jonathan Brewster, son of the church-elder, writes the wildest letters to John Winthrop about alchemy,--”mad for making gold as the Lynn rock-borers are for finding it.”
Remember the theology and the diabology of the time. Mr. Cotton's Theocracy was a royal government, with the King of kings as its nominal head, but with an upper chamber of saints, and a tremendous opposition in the lower house; the leader of which may have been equalled, but cannot have been surpa.s.sed by any of our earth-born politicians. The demons were prowling round the houses every night, as the foxes were sneaking about the hen-roosts. The men of Gloucester fired whole flasks of gunpowder at devils disguised as Indians and Frenchmen.
How deeply the notion of miraculous interference with the course of nature was rooted, is shown by the tenacity of the superst.i.tion about earthquakes. We can hardly believe that our Professor Winthrop, father of the old judge and the ”squire,” whom many of us Cambridge people remember so well, had to defend himself against the learned and excellent Dr. Prince, of the Old South Church, for discussing their phenomena as if they belonged to the province of natural science:
Not for the sake of degrading the aspect of the n.o.ble men who founded our State, do I refer to their idle beliefs and painful delusions, but to show against what influences the common sense of the medical profession had to a.s.sert itself.
Think, then, of the blazing stars, that shook their horrid hair in the sky; the phantom s.h.i.+p, that brought its message direct from the other world; the story of the mouse and the snake at Watertown; of the mice and the prayer-book; of the snake in church; of the calf with two heads; and of the cabbage in the perfect form of a cutlash,--all which innocent occurrences were accepted or feared as alarming portents.
We can smile at these: but we cannot smile at the account of unhappy Mary Dyer's malformed offspring; or of Mrs. Hutchinson's domestic misfortune of similar character, in the story of which the physician, Dr. John Clark of Rhode Island, alone appears to advantage; or as we read the Rev. Samuel Willard's fifteen alarming pages about an unfortunate young woman suffering with hysteria. Or go a little deeper into tragedy, and see poor Dorothy Talby, mad as Ophelia, first admonished, then whipped; at last, taking her own little daughter's life; put on trial, and standing mute, threatened to be pressed to death, confessing, sentenced, praying to be beheaded; and none the less pitilessly swung from the fatal ladder.
The cooper's crazy wife--crazy in the belief that she has committed the unpardonable sin--tries to drown her child, to save it from misery; and the poor lunatic, who would be tenderly cared for to-day in a quiet asylum, is judged to be acting under the instigation of Satan himself.
Yet, after all, what can we say, who put Bunyan's ”Pilgrim's Progress,”
full of nightmare dreams of horror, into all our children's hands; a story in which the awful image of the man in the cage might well turn the nursery where it is read into a madhouse?
The miserable delusion of witchcraft ill.u.s.trates, in a still more impressive way, the false ideas which governed the supposed relation of men with the spiritual world. I have no doubt many physicians shared in these superst.i.tions. Mr. Upham says they--that is, some of them--were in the habit of attributing their want of success to the fact, that an ”evil hand” was on their patient. The temptation was strong, no doubt, when magistrates and ministers and all that followed their lead were contented with such an explanation. But how was it in Salem, according to Mr. Upham's own statement? Dr. John Swinnerton was, he says, for many years the princ.i.p.al physician of Salem. And he says, also, ”The Swinnerton family were all along opposed to Mr. Parris, and kept remarkably clear from the witchcraft delusion.” Dr. John Swinnerton--the same, by the way, whose memory is illuminated by a ray from the genius of Hawthorne--died the very year before the great witchcraft explosion took place. But who can doubt that it was from him that the family had learned to despise and to resist the base superst.i.tion; or that Bridget Bishop, whose house he rented, as Mr. Upham tells me, the first person hanged in the time of the delusion, would have found an efficient protector in her tenant, had he been living, to head the opposition of his family to the misguided clergymen and magistrates?
I cannot doubt that our early physicians brought with them many Old-World medical superst.i.tions, and I have no question that they were more or less involved in the prevailing errors of the community in which they lived. But, on the whole, their record is a clean one, so far as we can get at it; and where it is questionable we must remember that there must have been many little-educated persons among them; and that all must have felt, to some extent, the influence of those sincere and devoted but unsafe men, the physic-practising clergymen, who often used spiritual means as a subst.i.tute for temporal ones, who looked upon a hysteric patient as possessed by the devil, and treated a fractured skull by prayers and plasters, following the advice of a ruling elder in opposition to the ”unanimous opinion of seven surgeons.”
To what results the union of the two professions was liable to lead, may be seen by the example of a learned and famous person, who has left on record the product of his labors in the double capacity of clergyman and physician.
I have had the privilege of examining a ma.n.u.script of Cotton Mather's relating to medicine, by the kindness of the librarian of the American Antiquarian Society, to which society it belongs. A brief notice of this curious doc.u.ment may prove not uninteresting.
It is ent.i.tled ”The Angel of Bethesda: an Essay upon the Common Maladies of Mankind, offering, first, the sentiments of Piety,” etc., etc., and ”a collection of plain but potent and Approved REMEDIES for the Maladies.” There are sixty-six ”Capsula's,” as he calls them, or chapters, in his table of contents; of which, five--from the fifteenth to the nineteenth, inclusive--are missing. This is a most unfortunate loss, as the eighteenth capsula treated of agues, and we could have learned from it something of their degree of frequency in this part of New England. There is no date to the ma.n.u.script; which, however, refers to a case observed Nov. 14, 1724.
The divine takes precedence of the physician in this extraordinary production. He begins by preaching a sermon at his unfortunate patient.
Having thrown him into a cold sweat by his spiritual sudorific, he attacks him with his material remedies, which are often quite as unpalatable. The simple and cleanly practice of Sydenham, with whose works he was acquainted, seems to have been thrown away upon him.
Everything he could find mentioned in the seventy or eighty authors he cites, all that the old women of both s.e.xes had ever told him of, gets into his text, or squeezes itself into his margin.
Evolving disease out of sin, he hates it, one would say, as he hates its cause, and would drive it out of the body with all noisome appliances.
”Sickness is in Fact Flagellum Dei pro peccatis mundi.” So saying, he encourages the young mother whose babe is wasting away upon her breast with these reflections:
”Think; oh the grievous Effects of Sin! This wretched Infant has not arrived unto years of sense enough, to sin after the similitude of the transgression committed by Adam. Nevertheless the Transgression of Adam, who had all mankind Foederally, yea, Naturally, in him, has involved this Infant in the guilt of it. And the poison of the old serpent, which infected Adam when he fell into his Transgression, by hearkening to the Tempter, has corrupted all mankind, and is a seed unto such diseases as this Infant is now laboring under. Lord, what are we, and what are our children, but a Generation of Vipers?”
Many of his remedies are at least harmless, but his pedantry and utter want of judgment betray themselves everywhere. He piles his prescriptions one upon another, without the least discrimination. He is run away with by all sorts of fancies and superst.i.tions. He prescribes euphrasia, eye-bright, for disease of the eyes; appealing confidently to the strange old doctrine of signatures, which inferred its use from the resemblance of its flower to the organ of vision. For the scattering of wens, the efficacy of a Dead Hand has been out of measure wonderful. But when he once comes to the odious cla.s.s of remedies, he revels in them like a scarabeus. This allusion will bring us quite near enough to the inconceivable abominations with which he proposed to outrage the sinful stomachs of the unhappy confederates and accomplices of Adam.
It is well that the treatise was never printed, yet there are pa.s.sages in it worth preserving. He speaks of some remedies which have since become more universally known:
”Among the plants of our soyl, Sir William Temple singles out Five [Six]
as being of the greatest virtue and most friendly to health: and his favorite plants, Sage, Rue, Saffron, Alehoof, Garlick, and Elder.”
”But these Five [Six] plants may admitt of some compet.i.tors. The QUINQUINA--How celebrated: Immoderately, Hyperbolically celebrated!”
Of Ipecacuanha, he says,--”This is now in its reign; the most fas.h.i.+onable vomit.”