{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_65295/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_65295","id":"gutenberg_65295","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/65295","summary":null,"tags":["Category: Archaeology & Anthropology","Category: History - Other","Category: Religion/Spirituality","Scatology"],"text":"SCATALOGIC RITES\n\n                             OF ALL NATIONS.\n\n     _A Dissertation upon the Employment of Excrementitious Remedial\n        Agents in Religion, Therapeutics, Divination, Witchcraft,\n            Love-Philters, etc., in all Parts of the Globe._\n\n      BASED UPON ORIGINAL NOTES AND PERSONAL OBSERVATION, AND UPON\n             COMPILATION FROM OVER ONE THOUSAND AUTHORITIES.\n\n                                   BY\n\n                         CAPTAIN JOHN G. BOURKE,\n\n                        THIRD CAVALRY, U. S. A.,\n\n        FELLOW OF THE AMERICAN ASSOCIATION FOR THE ADVANCEMENT OF\n     SCIENCE; MEMBER OF THE ANTHROPOLOGICAL SOCIETY, OF WASHINGTON,\n       D.C.; MEMBER OF THE \u201cCONGRES DES AM\u00c9RICANISTES;\u201d ASSOCIATE\n      MEMBER OF THE VICTORIA INSTITUTE AND PHILOSOPHICAL SOCIETY OF\n       GREAT BRITAIN; MEMBER OF THE SOCIETY OF AMERICAN FOLK-LORE;\n\n        AUTHOR OF THE \u201cSNAKE DANCE OF THE MOQUIS OF ARIZONA;\u201d \u201cAN\n        APACHE CAMPAIGN;\u201d \u201cNOTES ON THE THEOGONY AND COSMOGONY OF\n        THE MOJAVES\u201d; \u201cTHE GENTILE ORGANIZATION OF THE APACHES;\u201d\n      \u201cMACKENZIE\u2019S LAST FIGHT WITH THE CHEYENNES,\u201d AND OTHER WORKS.\n\n                        NOT FOR GENERAL PERUSAL.\n\n                            WASHINGTON, D.C.\n                         W. H. LOWDERMILK & CO.\n                                  1891.\n\n                           _Copyright, 1891_,\n                           BY JOHN G. BOURKE.\n\n                            University Press:\n                 JOHN WILSON AND SON, CAMBRIDGE, U.S.A.\n\n\n\n\nPREFACE.\n\n\nThe subject of SCATALOGIC or STERCORACEOUS RITES AND PRACTICES, however\nrepellent it may be under some of its aspects, is none the less deserving\nof the profoundest consideration,\u2014if for no other reason than that from\nthe former universal dissemination of such aberrations of the intellect,\nas well as of the religious impulses of the human race, and their present\ncurtailment or restriction, the progress of humanity upward and onward\nmay best be measured.\n\nPhilosophical and erudite thinkers of past ages have published tomes of\ngreater or less magnitude upon this subject; among these authors, it may\nbe sufficient, at this moment, to mention Schurig, Etmuller, Flemming,\nPaullini, Beckherius, Rosinus Lentilius, and Levinus Lemnius. The\nhistorian Buckle regarded the subject as one well worthy of examination\nand study, as will appear in the text from the memoranda found in his\nscrap-books after his death.\n\nThe philosopher Boyle is credited with the paternity of a work which\nappeared over the signature \u201cB,\u201d bearing upon the same topic.\n\nThe anonymous author or authors of the very learned pamphlet \u201cBibliotheca\nScatalogica,\u201d for the perusal of which I am indebted to the courtesy\nof Surgeon John S. Billings, collected a mass of most valuable\nbibliographical references.\n\nQuite recently there have appeared in the \u201cMitterlungen Gesselsch.,\u201d\nWien, 1888, two pages of the work of Dr. M. Hofler, \u201cVolksmedicin und\nAberglaube in Oberbayern Gegenwart und Vergangenheit,\u201d describing some\nof the excrementitious remedies still existing in the folk-medicine of\nBavaria.\n\nBut while treatises upon this subject are by no means rare, they are\nnot accessible, except to those scholars who are within reach of\nthe largest libraries; and while all, or nearly all, indicate the\nassociation of these practices with sorcery and witchcraft, as well\nas with folk-medicine, no writer has hitherto ventured to suggest the\ndistinctively religious derivation to be ascribed to them.\n\nFrom the moment when the disgusting \u201cUrine Dance of the Zu\u00f1is\u201d was\nperformed in the author\u2019s presence down to the hour of concluding this\nwork, a careful examination has been made of more than one thousand\ntreatises of various kinds and all sizes, from the musty pig-skin covered\nblack letter of the fifteenth century to the more modest but not less\nvaluable pamphlet of later years. These treatises have covered the field\nof primitive religion, medicine, and magic, and have likewise included\na most liberal portion of the best books of travel and observation\namong primitive peoples in every part of the world; not only English\nauthorities, but also the writings of the best French, Spanish, German,\nLatin, Greek, Arabic, and Celtic authors are here presented, together\nwith an examination of what has come down to us from leaders of Eastern\nreligious thought and from the monastic \u201cleeches\u201d of the Anglo-Saxons.\n\nA great number of examples of the use of stercoraceous remedies has\nbeen inserted under the head of \u201cTherapeutics,\u201d for two excellent\nreasons: first, to show that the use of such remedies was most widely\ndisseminated; and secondly, to demonstrate that this use had been handed\ndown from century to century.\n\nHad any other course been followed, objection might have been raised that\nunusual remedies, or those of eccentric practitioners only, had been\nsought for and quoted for the purpose of proving that Filth Pharmacy was\na thoroughly consistent and fully developed school in the science of\ntherapeutics, from the most primitive times down to and even overlapping\nour own days.\n\nA perusal of this volume cannot fail to convince the most critical that\nit has been written in a spirit of fairness as much as is possible to\nhuman nature, and without prepossession or prejudice in any direction.\n\nThe fact that so many citations have been incorporated in this\ncompilation without comment, may be claimed as an additional proof of the\nunbiassed character of the work.\n\nNo collection of facts constitutes a science. All that can properly be\ndone with facts not positively known to be related, is to place them,\nas here placed, in juxtaposition, leaving the reader to frame his own\nconclusions; by no other method can an author escape the imputation of\ndistorting or perverting evidence.\n\nThe great number of letters received from distinguished scholars in\nall parts of the world, from Edinburgh to New South Wales, attests the\ninterest felt in this treatise, and at the same time places the author\nunder obligations which words cannot express. Special acknowledgments are\ndue to:\u2014\n\n    Professor W. ROBERTSON SMITH, Editor of the Encyclop\u00e6dia\n    Britannica.\n\n    Major-General J. G. FORLONG, author of \u201cThe Rivers of Life,\u201d\n    Edinburgh.\n\n    HAVELOCK ELLIS, Esq., Editor of the Contemporary Science Series.\n\n    Prof. TYRRELL S. LEITH, of Bombay (since dead).\n\n    FRANK REDE FOWKE, Esq., South Kensington Museum, London.\n\n    JAMES G. FRAZER, Esq., M. A., author of \u201cThe Golden Bough,\u201d\n    Trinity College, Cambridge.\n\n    Dr. GUSTAV JAEGER, of Stuttgart.\n\n    Dr. J. W. KINGSLEY, of Cambridge.\n\n    Prof. E. B. TYLOR, Oxford.\n\n    Prof. E. N. HORSFORD, Harvard University.\n\n    Prof. F. W. PUTNAM, Peabody Arch\u00e6ological Museum, Cambridge,\n    Mass.\n\n    Surgeon WASHINGTON MATTHEWS, U. S. Army.\n\n    Surgeon B. J. D. IRWIN, U. S. Army.\n\n    F. B. KYNGDON, Esq., Secretary Royal Society, Sydney, New South\n    Wales.\n\n    J. F. MANN, Esq., Sydney, New South Wales.\n\n    JOHN FRAZER, Esq., LL.D., Sydney, New South Wales.\n\n    Capt. HENRI JOUAN, French Navy.\n\n    Dr. BERNARD, Cannes, France.\n\n    Dr. ROBERT FLETCHER.\n\n    Dr. FRANZ BOAS, Clark University, Worcester, Mass.\n\n    Dr. HENRY STRICKER, Frankfort, Germany.\n\n    Chief Engineer MELVILLE, U. S. Navy.\n\n    Prof. OTIS T. MASON, National Museum, Washington, D. C.\n\n    WILLIAM H. GILDER, the Arctic explorer and writer.\n\n    Dr. ALBERT S. GATSCHET, Bureau of Ethnology, Washington, D. C.\n\n    Rev. HENRY CLAY TRUMBULL, Editor of \u201cThe Sunday School Times,\u201d\n    of Philadelphia, Penn.\n\n    Hon. LAMBERT TREE, ex-minister to Russia.\n\n    ANDREW LANG.\n\n    J. S. HITTEL, San Francisco, Cal.\n\n    M. M. H. GAIDOZ, editor of \u201cM\u00e9lusine,\u201d Paris.\n\n    Dr. S. B. EVANS, Ottumwa, Ia.\n\n    Rev. J. OWEN DORSEY, Bureau of Ethnology, Washington, D. C.\n\n    Mr. W. W. ROCKHILL, the distinguished Oriental scholar and\n    explorer.\n\n    Hon. H. T. ALLEN, Secretary Corean Legation.\n\n    Mrs. F. D. BERGEN, and many other correspondents.\n\n    Last, but not least, to Dr. J. HAMPDEN PORTER, of the city of\n    Washington, whose friendly offices amounted practically to a\n    collaboration.\n\nAll papers of this series which relate to the manners and usages of\nthe Indians of the southwestern portion of our territory, especially\nthose concerning the urine dances, phallic dances, snake dances of the\nZu\u00f1is, Mokis, and other Pueblos; the Navajoes of New Mexico; the sun\ndance of the Sioux, etc., have been compiled from memoranda gathered\nunder the direction of Lieutenant-General P. H. SHERIDAN, in 1881 and\n1882. Those referring to Apaches, etc., of Arizona; to Northern Mexico;\nto pueblo ruins and cliff and cave dwellings; to Sioux, Cheyennes,\nCrows, Arapahoes, Pawnees, Shoshones, Utes, and other tribes, extending\nback to 1869, were mainly obtained while the author was serving as\naide-de-camp upon the staff of Brigadier-General GEORGE CROOK, during the\ncampaigns conducted by that officer against hostile tribes west of the\nMissouri, from the British line down into Mexico, and to a considerable\nextent under General CROOK\u2019S direction, and with his encouragement and\nassistance.\n\nThe translations from German texts were made by Messrs. Smith, Pratz,\nand Bunnemeyer, while for the analysis of the pills made out of the\nordure of the Grand Lama of Thibet, the author desires to express his\nacknowledgments to Dr. W. M. Mew.\n\n                                                                 J. G. B.\n\n\n\n\nCONTENTS.\n\n\n    CHAPTER                                                           PAGE\n\n          I. PRELIMINARY REMARKS                                         1\n\n         II. THE URINE DANCE OF THE ZU\u00d1IS                                4\n\n        III. THE FEAST OF FOOLS IN EUROPE                               11\n\n               Comparison between the Feast of Fools and the\n               Urine Dance.\u2014The Feast of Fools traced back to\n               most ancient times.\u2014Disappearance of the Feast of\n               Fools.\u2014The \u201cSzombatiaks\u201d of Transylvania.\n\n         IV. THE COMMEMORATIVE CHARACTER OF RELIGIOUS FESTIVALS         24\n\n               The generally sacred character of dancing.\u2014Fray\n               Diego Duran\u2019s account of the Mexican festivals.\u2014The\n               Urine Dance of the Zu\u00f1is may conserve a tradition of\n               the time when vile aliment was in use.\n\n          V. HUMAN EXCREMENT USED IN FOOD BY THE INSANE AND OTHERS      29\n\n         VI. THE EMPLOYMENT OF EXCREMENT IN FOOD BY SAVAGE TRIBES       33\n\n        VII. URINE IN HUMAN FOOD                                        38\n\n               Chinook olives.\u2014Urine in bread-making.\u2014Human ordure\n               eaten by East Indian fanatics.\n\n       VIII. THE ORDURE OF THE GRAND LAMA OF THIBET                     42\n\n               Huc and Dubois compared.\n\n         IX. THE STERCORANISTES                                         54\n\n               Un Dalai-Lamas Irlandais.\n\n          X. THE BACCHIC ORGIES OF THE GREEKS                           62\n\n               Bacchic orgies in North America.\u2014The sacrifice of\n               the dog a substitution for human sacrifice.\n\n         XI. POISONOUS MUSHROOMS USED IN UR-ORGIES                      65\n\n               The mushroom drink of the Borgie well.\n\n        XII. THE MUSHROOM IN CONNECTION WITH THE FAIRIES                85\n\n       XIII. A USE OF POISONOUS FUNGI QUITE PROBABLY EXISTED AMONG\n              THE MEXICANS                                              89\n\n               Mushrooms and toadstools worshipped by American\n               Indians.\u2014A former use of fungus indicated in the\n               myths of Ceylon, and in the laws of the Brahmins.\n\n        XIV. THE ONION ADORED BY THE EGYPTIANS                          94\n\n         XV. SACRED INTOXICATION AND PHALLISM                           97\n\n        XVI. AN INQUIRY INTO THE DRUIDICAL USE OF THE MISTLETOE         99\n\n               Former employment of an infusion or decoction of\n               mistletoe.\u2014The mistletoe alleged to have been held\n               sacred by the Mound-builders.\u2014The mistletoe festival\n               of the Mexicans.\u2014Vestiges of Druidical rites at the\n               present day.\u2014The Linguistics of the mistletoe.\n\n       XVII. COW DUNG AND COW URINE IN RELIGION                        112\n\n               Cow dung also used by the Israelites.\n\n      XVIII. ORDURE ALLEGED TO HAVE BEEN USED IN FOOD BY THE\n               ISRAELITES                                              119\n\n               The sacred cow\u2019s excreta a substitute for human\n               sacrifice.\u2014Human ordure and urine still used in\n               India.\n\n        XIX. EXCREMENT GODS OF ROMANS AND EGYPTIANS                    127\n\n               The Assyrian Venus had offerings of dung placed upon\n               her altars.\u2014The Mexican goddess Suchiquecal eats\n               ordure.\u2014Israelitish dung-gods.\n\n         XX. LATRINES                                                  134\n\n               Posture in urination.\n\n        XXI. AN INQUIRY INTO THE NATURE OF THE RITES CONNECTED WITH\n               THE WORSHIP OF BEL-PHEGOR                               154\n\n       XXII. OBSCENE TENURES                                           165\n\n      XXIII. TOLLS OF FLATULENCE EXACTED OF PROSTITUTES IN FRANCE      168\n\n               The sacred character of bridge-building.\n\n       XXIV. OBSCENE SURVIVALS IN THE GAMES OF ENGLISH RUSTICS         173\n\n        XXV. URINE AND ORDURE AS SIGNS OF MOURNING                     176\n\n       XXVI. URINE AND ORDURE IN INDUSTRIES                            177\n\n               Tanning.\u2014Bleaching.\u2014Dyeing.\u2014Plaster.\u2014As a cure\n               for tobacco.\u2014To restore the odor of musk and\n               the color of coral.\u2014Cheese manufacture.\u2014Opium\n               adulteration.\u2014Egg-hatching.\u2014Taxes on\n               urine.\u2014Chrysocollon.\u2014For removing ink stains.\u2014As an\n               article of jewelry.\u2014Tattooing.\u2014Agriculture.\u2014Urine\n               used in the manufacture of salt.\u2014Preparation of sal\n               ammoniac, phosphorus, solution of indigo.\u2014Manure\n               employed as fuel.\u2014Smudges.\u2014Human and animal excreta\n               to promote the growth of the hair and eradicate\n               dandruff.\u2014As a means of washing vessels.\u2014Filthy\n               habits in cooking.\n\n      XXVII. URINE IN CEREMONIAL ABLUTIONS                             201\n\n     XXVIII. URINE IN CEREMONIAL OBSERVANCES                           206\n\n               Stercoraceous chair of the Popes.\n\n       XXIX. ORDURE IN SMOKING                                         214\n\n        XXX. COURTSHIP AND MARRIAGE                                    216\n\n               Ordure in love-philters.\u2014Anti-philters.\n\n       XXXI. SIBERIAN HOSPITALITY                                      228\n\n      XXXII. PARTURITION                                               233\n\n               Weaning.\n\n     XXXIII. INITIATION OF WARRIORS.\u2014CONFIRMATION                      237\n\n               Fearful rite of the Hottentots.\u2014War-customs.\u2014Arms\n               and armor.\n\n      XXXIV. HUNTING AND FISHING                                       244\n\n       XXXV. DIVINATION.\u2014OMENS.\u2014DREAMS                                 246\n\n      XXXVI. ORDEALS AND PUNISHMENTS, TERRESTRIAL AND SUPERNAL         249\n\n     XXXVII. INSULTS                                                   256\n\n    XXXVIII. MORTUARY CEREMONIES                                       261\n\n      XXXIX. MYTHS                                                     266\n\n         XL. URINOSCOPY, OR DIAGNOSIS BY URINE                         272\n\n               On the influence of the emotions upon the egest\u00e6.\n\n        XLI. ORDURE AND URINE IN MEDICINE                              277\n\n               Extracts from the writings of Dioscorides.\u2014The\n               views of Galen.\u2014Sextus Placitus.\u2014\u201cSaxon\n               Leechdoms.\u201d\u2014Avicenna.\u2014Miscellaneous.\u2014Human\n               Ordure.\u2014Schurig\u2019s ideas regarding the use in\n               medicine of the egest\u00e6 of animals.\u2014Ordure and\n               urine in folk-medicine.\u2014Occult influences ascribed\n               to ordure and urine.\u2014Other excrementitious\n               remedies.\u2014Hair.\u2014Superstitions connected with\n               the human saliva.\u2014Cerumen or ear-wax.\u2014Woman\u2019s\n               milk.\u2014Human sweat.\u2014Superstitions connected with the\n               catamenial fluid.\u2014After-birth and lochi\u00e6.\u2014Human\n               semen.\u2014Human blood.\u2014Human skin, flesh, and\n               tallow.\u2014Human skull.\u2014Brain.\u2014Moss growing on human\n               skull.\u2014Moss growing on statue.\u2014Lice.\u2014Wool.\u2014Bones\n               and teeth.\u2014Marrow.\u2014Human teeth.\u2014Tartar impurities\n               from the teeth.\u2014Renal and biliary calculi.\u2014Human\n               bile.\u2014Bezoar stones.\u2014Lyncurius.\u2014Cosmetics.\n\n       XLII. AMULETS AND TALISMANS                                     370\n\n      XLIII. WITCHCRAFT.\u2014SORCERY.\u2014CHARMS.\u2014SPELLS.\u2014INCANTATIONS.\u2014MAGIC  373\n\n       XLIV. A FEW REMARKS UPON TEMPLE OR SACRED PROSTITUTION, AND\n              UPON THE HORNS OF CUCKOLDS                               405\n\n        XLV. CURES BY TRANSPLANTATION                                  411\n\n       XLVI. THE USE OF THE LINGAM IN INDIA                            428\n\n      XLVII. PHALLIC SUPERSTITIONS IN FRANCE AND ELSEWHERE             431\n\n     XLVIII. BURLESQUE SURVIVALS                                       432\n\n               The use of bladders in religious ceremonies.\n\n       XLIX. THE WORSHIP OF COCKS AND HENS                             440\n\n               The Spanish-American sport of \u201cCorrer el Gallo,\u201d\n               and the English pastime of \u201cThrowing at \u2018Shrove\n               Cocks.\u2019\u201d\u2014The scarab\u00e6us of Egypt.\n\n          L. THE PERSISTENCE OF FILTH REMEDIES                         456\n\n               Epilepsy.\n\n         LI. AN EXPLANATION OF THE REASON WHY HUMAN ORDURE AND HUMAN\n               URINE WERE EMPLOYED IN MEDICINE AND RELIGIOUS\n               CEREMONIES                                              459\n\n        LII. EASTER EGGS                                               461\n\n       LIII. THE USE OF BLADDERS IN MAKING EXCREMENT SAUSAGES          464\n\n        LIV. CONCLUSION                                                467\n\n    BIBLIOGRAPHY                                                       469\n\n    INDEX                                                              485\n\n\n\n\nSCATALOGIC RITES OF ALL NATIONS.\n\n\n\n\nI.\n\nPRELIMINARY REMARKS.\n\n\n    \u201cThe proper study of mankind is man.\u201d\n\n    \u201cThe study of man is the study of man\u2019s religion.\u201d\u2014MAX M\u00dcLLER.\n\n    \u201cFew who will give their minds to master the general principles\n    of savage religion will ever again think it ridiculous....\n    Far from its beliefs and practices being a rubbish heap of\n    miscellaneous folly, they are consistent and logical in so\n    high a degree as to begin, as soon as even roughly classified,\n    to display the principles of their formation and development;\n    and these principles prove to be essentially rational, though\n    working in a mental condition of intense and inveterate\n    ignorance.\u201d\u2014Primitive Culture, E. B. Tylor, New York, 1874,\n    vol. i. p. 21.\n\nThe object of the present monograph is to arrange in a form for easy\nreference such allusions as have come under the author\u2019s notice bearing\nupon the use of human or animal ordure or urine or articles apparently\nintended as substitutes for them, whether in rites of a clearly religious\nor \u201cmedicine\u201d type, or in those which, while not pronouncedly such, have\nabout them suggestions that they may be survivals of former urine dances\nor ur-orgies among tribes and peoples from whose later mode of life and\nthought they have been eliminated.\n\nThe difficulties surrounding the elucidation of this topic will no\ndoubt occur to every student of anthropology or ethnology. The rites\nand practices herein spoken of are to be found only in communities\nisolated from the world, and are such as even savages would shrink from\nrevealing unnecessarily to strangers; while, too frequently, observers\nof intelligence have failed to improve opportunities for noting the\nexistence of rites of this nature, or else, restrained by a false\nmodesty, have clothed their remarks in vague and indefinite phraseology,\nforgetting that as a physician, to be skilful, must study his patients\nboth in sickness and in health, so the anthropologist must study man, not\nalone wherein he reflects the grandeur of his Maker, but likewise in his\ngrosser and more animal propensities.\n\nWhen the first edition of \u201cNotes and Memoranda,\u201d etc., upon this\nsubject, was distributed by the Smithsonian Institution, the author was\nprepared to believe that, to a large and constantly increasing circle\nof scholars, the subject would prove of unusual interest, and that, to\nrepeat the words of a great emperor, as quoted by a greater philosopher,\nall belonging to primitive man was worthy of scrutiny and examination by\nthose who would become familiar with his history and evolution.\n\n\u201cWe ought to be able to say, like the Emperor Maximilian, \u2018homo sum,\nhumani nihil a me alienum puto,\u2019 or translating his words literally, \u2018I\nam a man; nothing pertaining to man I deem foreign to myself.\u2019\u201d\u2014(Max\nM\u00fcller, \u201cChips from a German Workshop.\u201d Maximilian was using a citation\nfrom Terence.)\n\nThe author also felt that to such a circle it would not be necessary for\nhim to make an apology analogous to that with which Pellegrini sought to\ndefend the noble profession of medicine in the early days of printing.[1]\nBut it was with no inconsiderable amount of pride that he saw his\npamphlet honored by the earnest attention of men eminent in the world of\nthought, who by suggestion and criticism, given in kindness and received\nwith gratitude, have contributed to the amplification of the original\n\u201cNotes and Memoranda\u201d into the present treatise.\n\nThat these disgusting rites are distinctively religious in origin, no\none, after a careful perusal of all that is to be presented upon that\nhead, will care to deny; and that their examination will be productive of\nimportant results will be equally incontrovertible when that examination\nshall be conducted on the broad principle that the benefit or detriment\nmankind may have received from religion in general or from any particular\nform of religion, can be ascertained only by a comparison between man\u2019s\nactions and principles of conduct in the earliest stages of culture, and\nthose observable while actuated by the religious sentiment of the present\nday.\n\nHebrews and Christians will discover a common ground of congratulation in\nthe fact that believers in their systems are now absolutely free from any\nsuggestion of this filth taint, every example to the contrary being in\ndirect opposition to the spirit and practice of those two great bodies to\nwhich the world\u2019s civilization is so deeply indebted.\n\nBut under another point of view, the study of primitive man is an\nimpossibility and an absurdity unless prosecuted as an investigation\ninto his mode of religious thought, since religion guided every thought\nand deed of his daily life. Rink, after saying that the \u201cwhole study of\nprehistoric man ... which has hitherto almost exclusively been founded\nupon the study of the ornaments, weapons, and other remains of primitive\npeoples,\u201d must in future be based upon an inquiry into their spiritual\nthought, remarks that \u201cThe time will surely come when any relic of\nspiritual life brought down to us from prehistoric mankind, which may\nstill be found in the folk-lore of the more isolated and primitive\nnations, will be valued as highly as those primitive remains.\u201d\u2014(\u201cTales\nand Traditions of the Eskimo,\u201d Rink, Edinburgh, 1875, page 6 of Preface.)\n\nRepugnant, therefore, as the subject is under most points of view, the\nauthor has felt constrained to reproduce all that he has seen and read,\nhoping that, in the fuller consideration that all forms of primitive\nreligion are now receiving, this, the most brutal, possibly, of all, may\nclaim some share of examination and discussion. To serve as a nucleus\nfor notes and memoranda since gleaned, the author has reproduced his\noriginal monograph, first published in the Transactions of the American\nAssociation for the Advancement of Science, 1885, and read by title at\nthe Ann Arbor, Michigan, meeting, in the same year.\n\n\n\n\nII.\n\nTHE URINE DANCE OF THE ZU\u00d1IS.\n\n\nOn the evening of November 17, 1881, during my stay in the village of\nZu\u00f1i, New Mexico, the _Nehue-Cue_, one of the secret orders of the Zu\u00f1is,\nsent word to Mr. Frank H. Cushing,[2] whose guest I was, that they would\ndo us the unusual honor of coming to our house to give us one of their\ncharacteristic dances, which, Cushing said, was unprecedented.\n\nThe squaws of the governor\u2019s family put the long living-room to rights,\nsweeping the floor and sprinkling it with water to lay the dust.\nSoon after dark the dancers entered; they were twelve in number, two\nbeing boys. The centre men were naked, with the exception of black\nbreech-clouts of archaic style. The hair was worn naturally, with a\nbunch of wild-turkey feathers tied in front, and one of corn husks over\neach ear. White bands were painted across the face at eyes and mouth.\nEach wore a collar or neckcloth of black woollen stuff. Broad white\nbands, one inch wide, were painted around the body at the navel, around\nthe arms, the legs at mid-thighs, and knees. Tortoise-shell rattles\nhung from the right knee. Blue woollen footless leggings were worn with\nlow-cut moccasins, and in the right hand each waved a wand made of an\near of corn, trimmed with the plumage of the wild turkey and macaw. The\nothers were arrayed in old, cast-off American Army clothing, and all wore\nwhite cotton night-caps, with corn-husks twisted into the hair at top of\nhead and ears. Several wore, in addition to the tortoise-shell rattles,\nstrings of brass sleigh-bells at knees. One was more grotesquely attired\nthan the rest, in a long India-rubber gossamer \u201coverall,\u201d and with a\npair of goggles, painted white, over his eyes. His general \u201cget-up\u201d\nwas a spirited take-off upon a Mexican priest. Another was a very good\ncounterfeit of a young woman.\n\nTo the accompaniment of an oblong drum and of the rattles and bells\nspoken of they shuffled into the long room, crammed with spectators\nof both sexes and of all sizes and ages. Their song was apparently a\nludicrous reference to everything and everybody in sight, Cushing,\nMindeleff, and myself receiving special attention, to the uncontrolled\nmerriment of the red-skinned listeners. I had taken my station at one\nside of the room, seated upon the banquette, and having in front of me\na rude bench or table, upon which was a small coal-oil lamp. I suppose\nthat in the halo diffused by the feeble light, and in my \u201cstained-glass\nattitude,\u201d I must have borne some resemblance to the pictures of saints\nhanging upon the walls of old Mexican churches; to such a fancied\nresemblance I at least attribute the performance which followed.\n\nThe dancers suddenly wheeled into line, threw themselves on their knees\nbefore my table, and with extravagant beatings of breast began an\noutlandish but faithful mockery of a Mexican Catholic congregation at\nvespers. One bawled out a parody upon the pater-noster, another mumbled\nalong in the manner of an old man reciting the rosary, while the fellow\nwith the India-rubber coat jumped up and began a passionate exhortation\nor sermon, which for mimetic fidelity was incomparable. This kept the\naudience laughing with sore sides for some moments, until, at a signal\nfrom the leader, the dancers suddenly countermarched out of the room in\nsingle file as they had entered.\n\nAn interlude followed of ten minutes, during which the dusty floor\nwas sprinkled by men who spat water forcibly from their mouths. The\n_Nehue-Cue_ re-entered; this time two of their number were stark\nnaked. Their singing was very peculiar, and sounded like a chorus of\nchimney-sweeps, and their dance became a stiff-legged jump, with heels\nkept twelve inches apart. After they had ambled around the room two\nor three times, Cushing announced in the Zu\u00f1i language that a \u201cfeast\u201d\nwas ready for them, at which they loudly roared their approbation, and\nadvanced to strike hands with the munificent \u201cAmericanos,\u201d addressing\nus in a funny gibberish of broken Spanish, English, and Zu\u00f1i. They then\nsquatted upon the ground and consumed with zest large \u201collas\u201d full of\ntea, and dishes of hard tack and sugar. As they were about finishing this\na squaw entered, carrying an \u201colla\u201d of urine, of which the filthy brutes\ndrank heartily.\n\nI refused to believe the evidence of my senses, and asked Cushing if\nthat were really human urine. \u201cWhy, certainly,\u201d replied he, \u201cand here\ncomes more of it.\u201d This time it was a large tin pailful, not less than\ntwo gallons. I was standing by the squaw as she offered this strange and\nabominable refreshment. She made a motion with her hand to indicate to\nme that it was urine, and one of the old men repeated the Spanish word\n_mear_ (to urinate), while my sense of smell demonstrated the truth of\ntheir statements.\n\nThe dancers swallowed great draughts, smacked their lips, and, amid the\nroaring merriment of the spectators, remarked that it was very, very\ngood. The clowns were now upon their mettle, each trying to surpass his\nneighbors in feats of nastiness. One swallowed a fragment of corn-husk,\nsaying he thought it very good and better than bread; his _vis-\u00e0-vis_\nattempted to chew and gulp down a piece of filthy rag. Another expressed\nregret that the dance had not been held out of doors, in one of the\nplazas; there they could show what they could do. There they always made\nit a point of honor to eat the excrement of men and dogs.\n\nFor my own part, I felt satisfied with the omission, particularly as the\nroom, stuffed with one hundred Zu\u00f1is, had become so foul and filthy as to\nbe almost unbearable. The dance, as good luck would have it, did not last\nmany minutes, and we soon had a chance to run into the refreshing night\nair.\n\nTo this outline description of a disgusting rite, I have little to add.\nThe Zu\u00f1is, in explanation, stated that the _Nehue-Cue_ were a Medicine\nOrder, which held these dances from time to time to inure the stomachs\nof members to any kind of food, no matter how revolting. This statement\nmay seem plausible enough when we understand that religion and medicine,\namong primitive races, are almost always one and the same thing, or at\nleast so closely intertwined, that it is a matter of difficulty to decide\nwhere one begins and the other ends.[3]\n\nReligion, in its dramatic ceremonial, preserves, to some extent, the\nhistory of the particular race in which it dwells. Among nations of high\ndevelopment, miracles, moralities, and passion plays have taught, down\nto our own day, in object lessons, the sacred history in which the\nspectators believed. Some analogous purpose may have been held in view\nby the first organizers of the urine dance. In their early history,\nthe Zu\u00f1is and other Pueblos suffered from constant warfare with savage\nantagonists and with each other. From the position of their villages,\nlong sieges must of necessity have been sustained, in which sieges famine\nand disease, no doubt, were the allies counted upon by the investing\nforces. We may have in this abominable dance a tradition of the extremity\nto which the Zu\u00f1is of the long ago were reduced at some unknown period.\nA similar catastrophe in the history of the Jews is intimated in 2 Kings\nxviii. 27; and again in Isaiah xxxvi. 12: \u201cBut Rab-shakeh said unto them:\nhath my master sent me to thy master, and to thee to speak these words?\nhath he not sent me to the men which sit on the wall, that they may _eat\ntheir own dung and drink their own piss_ with you?\u201d In the course of my\nstudies I came across a reference to a very similar dance, occurring\namong one of the fanatical sects of the Arabian Bedouins, but the journal\nin which it was recorded, the \u201cLondon Lancet,\u201d I think, was unfortunately\nmislaid.[4]\n\nAs illustrative of the tenacity with which such vile ceremonial, once\nadopted by a sect, will adhere to it and become ingrafted upon its life,\nlong after the motives which have suggested or commended it have vanished\nin oblivion, let me quote a few lines from Max M\u00fcller\u2019s \u201cChips from a\nGerman Workshop,\u201d \u201cEssay upon the Parsees,\u201d pp. 163, 164, Scribner\u2019s\nedition, 1869: \u201cThe _nirang_ is the urine of a cow, ox, or she-goat, and\nthe rubbing of it over the face and hands is the second thing a Parsee\ndoes after getting out of bed. Either before applying the _nirang_\nto the face and hands, or while it remains on the hands after being\napplied, he should not touch anything directly with his hands; but, in\norder to wash out the _nirang_, he either asks somebody else to pour\nwater on his hands, or resorts to the device of taking hold of the pot\nthrough the intervention of a piece of cloth, such as a handkerchief\nor his _sudra_,\u2014that is, his blouse. He first pours water on his hand,\nthen takes the pot in that hand and washes his other hand, face, and\nfeet.\u201d\u2014(Quoting from Dadabhai-Nadrosi\u2019s \u201cDescription of the Parsees.\u201d)\n\nContinuing, Max M\u00fcller says: \u201cStrange as this process of purification\nmay appear, it becomes perfectly disgusting when we are told that women,\nafter childbirth, have not only to undergo this sacred ablution, but\nactually to drink a little of the _nirang_, and that the same rite is\nimposed on children at the time of their investiture with the _Sudra_ and\n_Koshti_,\u2014the badges of the Zoroastrian faith.\u201d\n\nBefore proceeding further it may be advisable to clinch the fact that the\nUrine Dance of the Zu\u00f1is was not a sporadic instance, peculiar to that\npueblo, or to a particular portion of that pueblo; it was a tribal rite,\nrecognized and commended by the whole community, and entering into the\nritual of all the pueblos of the Southwest.\n\nUpon this point a few words from the author\u2019s personal journal of Nov.\n24, 1881, may well be introduced to prove its existence among the\nMoquis,\u2014the informant, Nana-je, being a young Moqui of the strictest\nintegrity and veracity: \u201cIn the circle I noticed Nana-je and the young\nNehue-cue boy who was with us a few nights since. During a pause in\nthe conversation I asked the young Nehue if he had been drinking any\nurine lately. This occasioned some laughter among the Indians; but to\nmy surprise Nana-je spoke up and said: \u2018I am a Nehue also. The Nehue of\nZu\u00f1i are nothing to the same order among the Moquis. There the Nehue not\nonly drink urine, as you saw done the other night, but also eat human\nand animal excrement. They eat it here too; but we eat all that is set\nbefore us. We have a medicine which makes us drunk like whiskey; we drink\na lot of that before we commence; it makes us drunk. We don\u2019t care what\nhappens; and nothing of that kind that we eat or drink can ever do us any\nharm.\u2019 The Nehue-cue are to be found in all the pueblos on the Rio Grande\nand close to it; only there they don\u2019t do things openly.\u201d\n\nIn addition to the above, we have the testimony of Mr. Thomas V. Keam,\nwho has lived for many years among the Moquis, and who confirms from\npersonal observation all that has been here said.\n\nThe extracts from personal correspondence with Professor Bandelier are\nof special value, that gentleman having devoted years of painstaking\ninvestigation to the history of the Pueblos, and acquired a most\nintimate knowledge of them, based upon constant personal observation and\nscholarship of the highest order.\n\nIn a personal letter, dated Santa F\u00e9, N. M., June 7, 1888, he tells,\namong much other most interesting information, that he saw at the Pueblo\nof Cochiti, on Nov. 10, 1880, \u201cthe Koshare eating their own excrement.\u201d\n\nThe following description of the \u201cClub-house\u201d of the Nehue-cue may be\nof interest: \u201cIt was twenty-one paces long, nine paces wide, with a\nbanquette running round on three sides; in front of the altar were sacred\nbowls of earthenware, with paintings of tadpoles to typify water of\nsummer, frogs for perennial water, and the sea-serpent for ocean water.\n(They describe the sea-serpent (_vibora del mar_) as very large, with\nfeathers (spray?) on its head, eating people who went into the water,\nand when cut up with big knives yielding a great deal of oil.) In the\nfirst of the sacred dishes was a conch-shell from the sea, wands made of\nears of corn, with hearts of chalchihuitl, and exterior ornamentation of\nthe plumage of the parrot and turkey. Bowls of sacred meal (_kunque_)\nwere on the floor; this sacred meal, to be found in niches in the house\nof every Zu\u00f1i, or for that matter of almost every pueblo throughout New\nMexico and Arizona, is generally made of a mixture of blue corn-meal,\nshells, and chalchihuitl; but for more solemn occasions, as the old\nIndian Pedro Pino assured me, sea-sand is added. Around the room at\nintervals were pictographs of birds,\u2014ducks and others,\u2014nine in number\non one side, and nine of clown-gods on the other. These pictures were\nfairly well delineated in black and in red and yellow ochre. The god of\n\u201cThe Winged Knife\u201d was represented back of the altar. In this room were\nalso kept several of the painted oblong wooden drums seen in every sacred\ndance.\u201d\u2014(Extract from personal notes of Captain Bourke, Nov. 17, 1881.)\n\n\u201cHave you ever, while in New Mexico, witnessed the dance of that cluster\nor order called the \u201cKo-sha-re\u201d among the Queres, \u201cKo-sa-re\u201d among the\nTehuas, and \u201cShu-re\u201d among the Tiguas? I have witnessed it several\ntimes; and these gentlemen, many of whom belong to the circle of my\nwarm personal friends, display a peculiar appetite for what the human\nbody commonly not only rejects, but also ejects. I am sorry that I did\nnot know of your work any sooner, as else I could have given you very\nfull descriptions of these dances. The cluster in question have a very\npeculiar task, inasmuch as the ripening of all kinds of fruits is at\ntheir charge, even the fruit in the mother\u2019s womb, and their rites are\ntherefore of sickening obscenity. The swallowing of excrements is but a\nmild performance in comparison with what I have been obliged to see and\nwitness.\u201d\u2014(Letter from Professor Bandelier, dated at Santa F\u00e9, N. M.,\nApril 25, 1888.)\n\nMajor Ferry, whom the author met in the office of General Robert McFeely,\nActing Secretary of War, Oct. 5, 1888, stated that he was the son of the\nfirst Protestant missionary to build a church at Mackinaw, and that the\nIndians of the Ojibway tribe who lived in the neighborhood of that post\nindulged from time to time in orgies in which the drinking of urine was a\nfeature.\n\nMr. Daniel W. Lord, a gentleman who was for a time associated with Mr.\nFrank H. Cushing in his investigations among the Zu\u00f1is of New Mexico,\nmakes the following statement:\u2014\n\n\u201cIn June, 1888, I was a spectator of an orgy at the Zu\u00f1i pueblo in New\nMexico. The ceremonial dance of that afternoon had been finished in\nthe small plaza generally used for dances in the northwestern part of\nthe pueblo when this supplementary rite took place. One of the Indians\nbrought into the plaza the excrement to be employed, and it was passed\nfrom hand to hand and eaten. Those taking part in the ceremony were few\nin number, certainly not more than eight or ten. They drank urine from\na large shallow bowl, and meanwhile kept up a running fire of comments\nand exclamations among themselves, as if urging one another to drink\nheartily, which indeed they did. At last one of those taking part was\nmade sick, and vomited after the ceremony was over. The inhabitants of\nthe pueblo upon the housetops overlooking the plaza were interested\nspectators of the scene. Some of the sallies of the actors were received\nwith laughter, and others with signs of disgust and repugnance, but not\nof disapprobation. The ceremony was not repeated, to my knowledge, during\nmy stay at the pueblo, which continued till July, 1889.\u201d\u2014(Personal letter\nto Captain Bourke, dated Washington, D. C., May 26, 1890.)\n\n\n\n\nIII.\n\nTHE FEAST OF FOOLS IN EUROPE.\n\n\nClosely corresponding to this urine dance of the Zu\u00f1is was the Feast\nof Fools in Continental Europe, the description of which here given is\nquoted from Dulaure:\u2014\n\n\u201cLa grand\u2019messe commen\u00e7ait alors; tous les eccl\u00e9siastiques y assistaient,\nle visage barbouill\u00e9 de noir, ou couvert d\u2019un masque hideux ou ridicule.\nPendant la c\u00e9l\u00e9bration, les uns, v\u00eatus en baladins ou en femmes,\ndansaient au milieu du ch\u0153ur et y chantaient des chansons bouffones\nou obsc\u00e8nes. Les autres venaient manger sur l\u2019autel des saucisses et\ndes boudins, jouer aux cartes ou aux dez, devant le pr\u00eatre c\u00e9l\u00e9brant,\nl\u2019encensaient avec un encensoir, ou br\u00fblaient de vieilles savates, et lui\nen faisaient respirer la fum\u00e9e.\n\n\u201cApr\u00e8s la messe, nouveaux actes d\u2019extravagance et d\u2019impi\u00e9t\u00e9. Les pr\u00eatres,\nconfondus avec les habitants des deux sexes, couraient, dansaient\ndans l\u2019\u00e9glise, s\u2019excitaient \u00e0 toutes les folies, \u00e0 toutes les actions\nlicencieuses que leur inspirait une imagination effr\u00e9n\u00e9e. Plus de honte,\nplus de pudeur; aucune digue n\u2019arr\u00eatait le d\u00e9bordement de la folie et des\npassions....\n\n\u201cAu milieu du tumulte, des blasph\u00eames et des chants dissolus, on voyait\nles uns se d\u00e9pouiller enti\u00e8rement de leurs habits, d\u2019autres se livrer aux\nactes du plus honteux libertinage.\n\n\u201c ... Les acteurs, mont\u00e9s sur des tombereaux pleins d\u2019ordures,\ns\u2019amusaient \u00e0 en jeter \u00e0 la populace qui les entouraient.... Ces\nsc\u00e8nes \u00e9taient toujours accompagn\u00e9es de chansons orduri\u00e8res et\nimpies.\u201d\u2014(Dulaure, \u201cDes Divinit\u00e9s G\u00e9n\u00e9ratrices,\u201d chap. xv. p. 315 _et\nseq._, Paris, 1825.)\n\n\nCOMPARISON BETWEEN THE FEAST OF FOOLS AND THE URINE DANCE.\n\nIn the above description may be seen that the principal actors (taking\npossession of the church during high mass) had their faces daubed and\npainted, or masked in a harlequin manner; that they were dressed as\nclowns or as women; that they ate upon the altar itself sausages and\nblood-puddings. Now the word \u201cblood-pudding\u201d in French is _boudin_;\nbut _boudin_ also meant \u201cexcrement.\u201d[5] Add to this the feature that\nthese clowns, after leaving the church, took their stand in dung-carts\n(_tombereaux_), and threw _ordure_ upon the by-standers; and finally that\nsome of these actors appeared perfectly naked (\u201con voyait les uns se\nd\u00e9pouiller enti\u00e8rement de leurs habits\u201d), and it must be admitted that\nthere is certainly a wonderful concatenation of resemblances between\nthese filthy and inexplicable rites on different sides of a great ocean.\n\n\nTHE FEAST OF FOOLS TRACED BACK TO MOST ANCIENT TIMES.\n\nDulaure makes no attempt to trace the origin of these ceremonies in\nFrance; he contents himself with saying, \u201cCes c\u00e9r\u00e9monies ... ont subsist\u00e9\npendant douze ou quinze si\u00e8cles,\u201d or, in other words, that they were of\nPagan origin. In twelve or fifteen hundred years the rite might have been\nwell sublimed from the eating of pure excrement, as among the Zu\u00f1is,\nto the consumption of the _boudin_, the excrement symbol.[6] Conceding\nfor the moment that this suspicion is correct, we have a proof of the\nantiquity of the urine dance among the Zu\u00f1is. So great is the resemblance\nbetween the Zu\u00f1i rite and that just described by Dulaure that we should\nhave reason for believing that the new country borrowed from the old\nsome of the features transmitted to the present day; and were there\nnot evidence of a wider distribution of this observance, it might be\nassumed that the Catholic missionaries (who worked among the Zu\u00f1is from\n1580, or thereabout, and excepting during intervals of revolt remained\non duty in Zu\u00f1i down to the period of American occupation) found the\nobscene and disgusting orgy in full vigor, and realizing the danger, by\nunwise precipitancy, of destroying all hopes of winning over this people,\nshrewdly concluded to tacitly accept the religious abnormality and to\nengraft upon it the plant flourishing so bravely in the vicinity of their\nEuropean homes.\n\n\nDISAPPEARANCE OF THE FEAST OF FOOLS.\n\nIn France the Feast of Fools disappeared only with the French Revolution;\nin other parts of Continental Europe it began to wane about the time of\nthe Reformation. In England, \u201cthe abbot of unreason,\u201d whose pranks are\noutlined by Sir Walter Scott in his novel \u201cThe Abbot,\u201d the miracle plays\nwhich had once served a good purpose in teaching Scriptural lessons to an\nilliterate peasantry, and the \u201cmoralities\u201d of the same general purport,\nfaded away under the stern antagonism of the Puritan iconoclast. The\nFeast of Fools, as such, was abolished by Henry VIII. A.D. 1541.\u2014(See\n\u201cThe English Reformation,\u201d Francis Charles Massingberd, London, 1857, p.\n125.)[7]\n\nPicart\u2019s account of the Feast of Fools is similar to that given by\nDulaure. He says that it took place in the church, at Christmas tide,\nand was borrowed from the Roman Saturnalia; was never approved of by the\nChristian church as a body, but fought against from the earliest times:\u2014\n\n\u201cLes uns \u00e9toient masqu\u00e9s ou avec des visages barbouill\u00e9s qui faiso\u00ecent\npeur ou qui faiso\u00ecent rire; les autres en habits de femmes ou de\npantomimes, tels que sont les ministres du th\u00e9atre.\n\n\u201cIls dansoient dans le ch\u0153ur, en entrant, et chantoient des chansons\nobsc\u00e8nes. Les Diacres et les sou-diacres prenoient plaisir \u00e0 manger des\nboudins et des saucisses sur l\u2019autel, au nez du pr\u00eatre c\u00e9l\u00e9brant; ils\njouoient \u00e0 des jeux aux cartes et aux d\u00e9s; ils mettoient dans l\u2019encensoir\nquelques morceaux de vieilles savates pour lui faire respirer une\nmauvaise odeur.\n\n\u201cApr\u00e8s la messe, chacun couroit, sautoit et dansoit par l\u2019\u00e9glise avec\ntant d\u2019impudence, que quelques uns n\u2019\u00e0voient pas honte de se porter \u00e0\ntoutes sortes d\u2019ind\u00e9cences et de se d\u00e9pouillier enti\u00e8rem\u00eant; ensuite, ils\nse faiso\u00ecent trainer par les rues dans des tombereaux pleins d\u2019ordures,\nd\u2019ou ils prenoient plaisir d\u2019en jeter \u00e0 la populace qui s\u2019assembloit\nautour d\u2019eux.\n\n\u201cIls s\u2019arr\u00e9toient et faisoient de leurs corps des mouvements et des\npostures lascives qu\u2019ils accompagnoient de paroles impudiques.\n\n\u201cLes plus impudiques d\u2019entre les s\u00e9culiers se m\u00ealoient parmi le clerg\u00e9,\npour faire aussi quelques personnages de Foux en habits eccl\u00e9siastiques\nde Moines et de Religieuses.\u201d\u2014(Picart, \u201cCo\u00fbtumes et C\u00e9r\u00e9monies\nr\u00e9ligieuses de toutes les Nations du Monde,\u201d Amsterdam, Holland, 1729,\nvol. ix. pp. 5, 6).\n\nDiderot and d\u2019Alembert use almost the same terms; the officiating clergy\nwere clad \u201cles uns comme des bouffons, les autres en habits de femmes ou\nmasqu\u00e9s d\u2019une fa\u00e7on monstrueuse ... ils mangeaient et jouaient aux d\u00e9s\nsur l\u2019autel \u00e0 c\u00f4t\u00e9 du pr\u00eatre qui c\u00e9l\u00e9broit la messe. Ils mettoient des\nordures dans les encensoirs.\u201d They say that the details would not bear\nrepetition. This feast prevailed generally in Continental Europe from\nChristmas to Epiphany, and in England, especially in York.\u2014(Diderot and\nD\u2019Alembert, Encyclop\u00e6dia, \u201cF\u00eate des Fous,\u201d Geneva, Switzerland, 1779.)\n\nMarkham discovers a resemblance between the \u201cMonk of Misrule\u201d of\nChristendom in the Middle Ages, and \u201cGylongs dressed in parti-colored\nhabits ... singing and dancing before the Teshu Lama in Thibet.\u201d\u2014(See\nMarkham\u2019s \u201cThibet,\u201d London, 1879, page 95, footnote. See also Bogle\u2019s\ndescription of the ceremonies in connection with the New Year, in\npresence of the Teshu Lama, in Markham\u2019s \u201cThibet,\u201d p. 106.)\n\nThe Mandans had an annual festival one of the features of which was \u201cthe\nexpulsion of the devil.... He was chased from the village ... the women\npelting him with dirt.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, London, 1890, vol.\nii. p. 184, quoting Catlin\u2019s \u201cNorth American Indians,\u201d page 166.)\n\nThe authors who have referred at greater or less length, and with more\nor less preciseness, to the Feast of Fools, Feast of Asses, and others\nof that kind, are legion; unfortunately, without an exception, they\nhave contented themselves with a description of the obscene absurdities\nconnected with these popular religious gatherings, without attempting an\nanalysis of the underlying motives which prompted them, or even making an\nintelligent effort to trace their origin. Where the last has been alluded\nto at all, it has almost invariably been with the assertion that the\nFeast of Fools was a survival from the Roman Saturnalia.\n\nThis can scarcely have been the case; in the progress of this work it\nis purposed to make evident that the use of human and animal egest\u00e6\nin religious ceremonial was common all over the world, antedating the\nRoman Saturnalia, or at least totally unconnected with it. The correct\ninterpretation of the Feast of Fools would, therefore, seem to be that\nwhich recognized it as a reversion to a pre-Christian type of thought\ndating back to the earliest appearance of the Aryan race in Europe.\n\nThe introduction of the Christian religion was accompanied by many\ncompromises; wherever it was opposed by too great odds, in point of\nnumbers, it permitted the retention of practices repugnant to its own\nteachings; or, if the term \u201cpermitted\u201d be an objectionable one to some\nears, we may substitute the expression \u201cacquiesced in\u201d for \u201cpermitted,\u201d\nand then follow down the course of persistent antagonism, which, after\na while, modified permanent retention into a periodical, perhaps an\nirregular, resumption, and this last into burlesque survival.\n\nDucange, in his \u201cGlossarium,\u201d introduces the Ritual of the Mass at the\nFeast of the Ass, familiar to most readers,\u2014but he adds nothing to what\nhas already been quoted in regard to the Feast of Fools itself.\n\nThis reference from Ducange will also be found in Schaff-Herzog,\n\u201cReligious Encyclop\u00e6dia,\u201d New York, 1882, article \u201cFestival.\u201d This Ritual\nwas written out in 1369 at Viviers in France.\n\nFosbroke gives no information on the subject of the Feast of Fools not\nalready incorporated in this volume. He simply says: \u201cIn the Feast of\nFools they put on masks, took the dress, etc., of women, danced and\nsung in the choir, ate fat cakes upon the horn of the altar, where the\ncelebrating priest played at dice, put stinking stuff from the leather\nof old shoes in the censer, jumped about the church, with the addition\nof obscene jests, songs, and unseemly attitudes. Another part of this\nindecorous buffoonery was shaving the precentor of fools upon a stage,\nerected before the church, in the presence of the people; and during the\noperation he amused them with lewd and vulgar discourses and gestures.\nThey also had carts full of ordure which they threw occasionally upon\nthe populace. This exhibition was always in Christmas time or near it,\nbut was not confined to a particular day.\u201d\u2014(Rev. Thomas Dudley Fosbroke,\n\u201cCyclop\u00e6dia of Antiquities,\u201d London, 1843, vol. 2, article \u201cFestivals.\u201d\nMost of his information seems to be derived from Ducange.)\n\n\u201cThe Feast of Fools was celebrated as before in various masquerades of\nWomen, Lions, Players, etc. They danced and sung in the choir, ate fat\ncakes upon the horn of the altar, where the celebrating priest played at\ndice, put stinking stuff from the leather of old shoes into the censer,\nran, jumped, etc., through the church.\u201d[8]\n\nIn Brand\u2019s \u201cPopular Antiquities,\u201d London, 1873, vol. 3, pp. 497-505,\nwill be found a pretty full description of the Lords of Misrule, but the\nonly reference of value for our purposes is one from Polydorus Virgil,\nwho recognized the derivation of these Feasts from the Roman Saturnalia.\n\u201cThere is nothing,\u201d says the author of the essay to retrieve the Ancient\nCeltic, \u201cthat will bear a clearer demonstration than that the primitive\nChristians, by way of conciliating the Pagans to a better worship,\nhumored their prejudices by yielding to a conformity of names and even\nof customs, where they did not interfere with the fundamentals of the\nChristian doctrine.... Among these, in imitation of the Roman Saturnalia,\nwas the Festum Fatuorum, when part of the jollity of the season was\na burlesque election of a mock-pope, mock-cardinals, mock-bishops,\nattended with a thousand ridiculous and indecent ceremonies, gambols, and\nantics, such as singing and dancing in the churches, in lewd attitudes,\nto ludicrous anthems, all allusively to the exploded pretensions of\nthe Druids whom these sports were calculated to expose to scorn and\nderision. This Feast of Fools,\u201d continues he, \u201chad its designed effect,\nand contributed perhaps more to the extermination of these heathens than\nall the collateral aids of fire and sword, neither of which were spared\nin the persecution of them.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d London, 1872,\nvol. i. p. 36.)\n\nStrutt\u2019s \u201cSports and Pastimes,\u201d edition of London, 1855, article\n\u201cFestival of Fools,\u201d in lib. iv. cap. 3, contains nothing not already\nlearned.\n\nJacob Grimm, \u201cTeutonic Mythology\u201d (Stallybrass), London, 1882, vol. i. p.\n92, has the following:\u2014\n\n\u201cThe collection of the Letters of Boniface has a passage lamenting the\nconfusion of Christian and heathen rites into which foolish or reckless\npriests had suffered themselves to fall.\u201d\n\nBanier shows that on the First of January the people of France ran about\nthe streets of their towns, disguised as animals, masked and playing all\nsorts of pranks. This custom was derived from the Druids and lasted in\nfull vigor \u201cto the twelfth century of the Christian era.\u201d\u2014(\u201cMythology,\u201d\nBanier, vol. iii. p. 247.)\n\n\u201cThe heathen gods even, though represented as feeble in comparison with\nthe true God, were not always pictured as powerless in themselves; they\nwere perverted into hostile, malignant powers, into demons, sorcerers,\nand giants, who had to be put down, but were nevertheless credited with\na certain mischievous activity and influence. Here and there a heathen\ntradition or a superstitious custom lived on by merely changing the\nnames and applying to Christ, Mary, and the saints what had formerly\nbeen related and believed of idols.\u201d\u2014(\u201cTeutonic Mythology,\u201d Jacob Grimm\n(Stallybrass), London, 1882, vol. i. Introduction, page 5.) ... \u201cAt the\ntime when Christianity began to press forward, many of the heathen seem\nto have entertained the notion, which the missionaries did all in their\npower to resist, of combining the new doctrine with the ancient faith\nand even of fusing them into one.\u2014(Idem, p. 7.) ... Of Norsemen, as well\nas of Anglo-Saxons, we are told that some believed at the same time in\nChrist and in heathen gods, or at least continued to invoke the latter in\nparticular cases in which they had formerly proved helpful to them. So\neven by Christians much later the old deities seem to have been named and\ntheir aid invoked in enchantments and spells.\u2014(Idem, pp. 7 and 8.) ...\nThe Teutonic races forsook the faith of their fathers very gradually and\nslowly from the fourth to the eleventh century.\u201d\u2014(Idem, p. 8.)\n\nOn the following pages, 9, 10, and 11, Grimm shows us how little\nis really known of the religions of ancient Europe, whether of the\nLatin or of the Teutonic or Celtic races; he alludes to \u201cthe gradual\ntransformation of the gods into devils, of the wise women into witches,\nof the worship into superstitious customs.\u2014(Idem, p. 11.) Heathen\nfestivals and customs were transformed into Christian.\u2014(Idem, p. 12.) ...\nPrivate sacrifices, intended for gods or spirits, could not be eradicated\namong the people for a long time, because they were bound up with customs\nand festivals, and might at last become an unmeaning practice.\u201d\u2014(Idem,\nvol. iii. p. 1009.)\n\n\u201cIt is a natural and well-known fact that the gods of one nation become\nthe devils of their conquerors or successors.\u201d\u2014(Folk-Medicine, William\nGeorge Black, London, 1883, p. 12.)\n\n\u201cFew things are so indestructible as a superstitious belief once\nimplanted in human credulity.... The sacred rites of the superseded\nfaith become the forbidden magic of its successors.\u201d\u2014(\u201cHistory of the\nInquisition,\u201d Henry Charles Lea, New York, 1888, vol. iii. p. 379.)\n\u201cIts gods become evil spirits.\u201d\u2014(Idem, p. 379.) ... The same views are\nadvanced in Madame Blavatsky\u2019s \u201cIsis Unveiled.\u201d\n\n\nTHE \u201cSZOMBATIAKS\u201d OF TRANSYLVANIA.\n\nIn further explanation of the tenacity with which older cults survive\nlong after the newer religions seem to have gained predominance in\ncountries and nations, it is extremely appropriate to introduce a passage\nfrom an article in the \u201cSt. James\u2019 Gazette,\u201d entitled \u201cCrypto-Jews,\u201d\nreprinted in the Sunday edition of the \u201cSun,\u201d New York, sometime in\nOctober, 1888.\n\nThe writer, in speaking of the Szombatiaks of Transylvania, remarks: \u201cThe\ncrypto-Judaism of the Szombatiaks was suspected for centuries, but not\nuntil twenty years ago was it positively known. Then, on the occasion\nof a Jewish emancipation act for Hungary, the sturdy old peasants,\nindistinguishable in dress, manners, and language from the native\nSzeklers, sent a deputation to Pesth to ask that their names might be\nerased from the church rolls. They explained that they were Jews whose\nforefathers had settled in Hungary at the time of the expedition of Titus\nto Dacia. Though baptized, married, and buried as Christians, maintaining\nChristian pastors, and attending Christian churches, they had always in\nsecret observed their ancient religion.\u201d\n\nIt is a matter of surprise to find so little on the subject of the Feast\nof Fools in Forlong\u2019s comprehensive work on Religion. All that he says\nis that \u201cthe Yule-tide f\u00eates were noted for men disguising themselves as\nwomen, and _vice versa_, showing their connection with the old Sigillaria\nof the Saturnalia, which, formerly observed on the 14th of January, were\nafterwards continued to three, four, five, and some say seven days, and\nby the common people even until Candlemas Day. Both were prohibited when\ntheir gross immoralities became apparent to better educated communities.\n\u2018In Paris,\u2019 says Trusler in his \u2018Chronology,\u2019 \u2018the First of January was\nobserved as Mask Day for two hundred and forty years, when all sorts of\nindecencies and obscene rites occurred.\u2019\u201d\u2014(\u201cRivers of Life,\u201d Forlong,\nLondon, 1883, vol. i. p. 434.)\n\nIn addition to the above, there is evidence of its survival among the\nrustic population of Germany. Brand enumerates many curious practices of\nthe carnival just before Ash Wednesday, and even on that day, after the\ndistribution of the ashes. Young maidens in Germany were carried \u201cin a\ncart or tumbrel\u201d by the youths of the village to the nearest brook or\npond, and there thoroughly ducked, the drawers of the cart throwing dust\nand ashes on all near them. In Oxfordshire it was the custom for bands\nof boys to stroll from house to house singing and demanding largess of\neggs and bacon, not receiving which, \u201cthey commonly cut the latch of the\ndoor or stop the key-hole with dirt\u201d (\u201cPopular Antiquities,\u201d London,\n1872, vol. i. pp. 94 _et seq._, article \u201cAsh Wednesday\u201d), \u201cor leave some\nmore nasty token of displeasure\u201d (idem). This may have been a survival\nfrom the Feast of Fools. Brand refers to Hospinian, \u201cDe Origine Festorum\nChristianorum,\u201d \u201cfor several curious customs and ceremonies observed\nabroad during the three first days of the Quinquagesima week\u201d (p. 99).\n\nTurning from the Teutonic race to the Slav, we find that the Feast of\nFools seems still to linger among the Russian peasantry. \u201cAt one time\na custom prevailed of going about from one friend\u2019s house to another\nmasked, and committing every conceivable prank. Then the people feasted\non blinnies,\u2014a pancake similar to the English crumpet\u201d (\u201cA Hoosier\nin Russia,\u201d Perry S. Heath, New York, 1888, p. 109); all this at\nChristmas-tide.\n\nSomething very much like it, without any obscene features, was noted by\nBlunt in the early years of the present century. See his \u201cVestiges,\u201d p.\n119.\n\nHone (\u201cAncient Mysteries Described,\u201d London, 1823, pp. 148 _et seq._)\nthinks that a Jewish imitation of the Greek drama of the close of the\nsecond century, whose plot, characters, etc., were taken from the Exodus,\nwas the first miracle play. The author was one Ezekiel, who was believed\nto have written it with a patriotic purpose after the destruction of\nJerusalem. The early Fathers\u2014Cyril, Tertullian, Cyprian, Basil, Clemens\nAlexandrinus, and Augustine\u2014inveighed against sacred dramas; but the\noutside pressure was too great, and the Church was forced to yield to\npopular demand.\n\nAs late as the fifteenth century Pius II. said that the Italian priests\nhad probably never read the New Testament; and Robert Stephens made the\nsame charge against the doctors of the Sorbonne in the same age.\n\nThe necessity of dramatic representation would therefore soon outweigh\nobjections made on the score of historical anachronism or doctrinal\ninaccuracy in these miracle plays.\n\nTheophylact, Patriarch of Constantinople in the tenth century, is\ncredited by the Byzantine historian Cedranus with the introduction of the\nFeast of Fools and Feast of the Ass, \u201cthereby scandalizing God and the\nmemory of his saints, by admitting into the sacred service diabolical\ndances, exclamations of ribaldry, and ballads borrowed from the streets\nand brothels.\u201d\u2014(Hone, quoting Wharton, \u201cMiscellaneous Writings upon the\nDrama and Fiction,\u201d vol. ii. p. 369.)\n\nIn 1590, at Paris, the mendicant orders, led by the Bishop of Senlis,\nparaded the streets with tucked up robes, representing the Church\nMilitant. These processions were believed to be the legitimate offspring\nof heathen pageants,\u2014that is, that of Saint Peter in Vinculis was\nbelieved to be the transformed spectacle in honor of Augustus\u2019s victory\nat Actium, etc.\n\nBeletus describes the Feast of Fools as he saw it in the twelfth century.\nHis account, given by Hone (p. 159), agrees word for word with that of\nDulaure, excepting that, through an error of translation perhaps, he is\nmade to say that the participants \u201cate rich puddings on the corners of\nthe altar;\u201d but as the word \u201cpudding\u201d meant even in the English language\na meat pudding or sausage, the error is an immaterial one.\n\nVictor Hugo describes in brief the Feast of Fools as seen at Paris in\n1482, on the 6th of January. He says that the \u201cF\u00eate des Rois and the F\u00eate\ndes Fous were united in a double holiday since time immemorial.\u201d His\ndescription is very meagre, but from it may be extracted the information\nthat in these feasts of fools female actresses appeared masked; that\nthe noblest and greatest personages in the kingdom of France were among\nthe prominent spectators; but there is not much else. (See the opening\nchapters of \u201cNotre Dame.\u201d)\n\nThe Festival of Moharren in Persia is a kind of miracle play, or Passion\nplay, commemorating the rise and progress of Islamism. \u201cAmong these\noccurrences are the deaths of Hassein and Hossein, the birth of the\nprophet, the martyrdom of the Imam Rezah, and the death of Fatimeh,\ndaughter of Mahomet.\u201d\u2014(Benjamin, \u201cPersia,\u201d London, 1887.)\n\nThis reference to the use of pudding or sausage on the altar itself is\nthe most persistent feature in the descriptions of the whole ceremony.\nBut little difficulty will be experienced in showing that it was\noriginally an excrement sausage, prepared and offered up, perhaps eaten,\nfor a definite purpose. This phase of the subject will be considered\nfurther on; for the present only one citation need be introduced to show\nthat in carnival time human excrement itself, and not the symbol, made\nits appearance:\u2014\n\n\u201cThe following extract from Barnaby Googe\u2019s translation of \u2018Naogeorgus\u2019\nwill show the extent of these festivities (that is, those of the carnival\nat Shrove Tuesday). After describing the wanton behavior of men dressed\nas women and of women arrayed in the garb of men, of clowns dressed as\ndevils, as animals, or running about perfectly naked, the account goes on\nto say:\u2014\n\n    \u201c\u2018But others bear a torde, that on a cushion soft they lay;\n    And one there is that with a flap doth keep the flies away:\n    I would there might another be, an officer of those,\n    Whose room might serve to take away the scent from every nose.\u2019\u201d\u2014\n\n(Quoted in Brand, \u201cPopular Antiquities,\u201d London, 1872, vol. i. p. 66,\narticle \u201cShrove Tuesday.\u201d)\n\nThe Puritan\u2019s horror of heathenish rites and superstitious vestiges had\nfor its basis something far above unreasoning fanaticism; he realized,\nif not through learned study, by an intuition which had all the force\nof genius, that every unmeaning practice, every rustic observance,\nwhich could not prove its title clear to a noble genealogy was a pagan\nsurvival, which conscience required him to tear up and destroy, root and\nbranch.\n\nThe Puritan may have made himself very much of a burden and a nuisance\nto his neighbors before his self-imposed task was completed, yet it is\nworthy of remark and of praise that his mission was a most effectual\none in wiping from the face of the earth innumerable vestiges of\npre-Christian idolatry.\n\nThis being understood, some importance attaches to the following\notherwise vague couplet from \u201cHudibras.\u201d\n\n\u201cButler mentions the black pudding in his \u2018Hudibras,\u2019 speaking of the\nreligious scruples of some of the fanatics of his time:\u2014\n\n    \u201c\u2018Some for abolishing black pudding,\n    And eating nothing with the blood in.\u2019\u201d\u2014\n\n(Brand, \u201cPopular Antiquities,\u201d London, 1872, vol. i. p. 400, article\n\u201cMartinmas.\u201d)\n\nThese sausages, made in links, certainly suggest the _boudins_ of the\nFeast of Fools. They were made from the flesh, blood, and entrails of\npork killed by several families in common on the 17th day of December,\nknown as \u201cSow Day.\u201d\n\nIn the early days of the Reformation in Germany, in the May games, the\nPope was \u201cportrayed in his pontificalibus riding on a great sow, and\nholding before her taster a dirty pudding.\u201d\u2014(Harington, \u201cAjax,\u201d p. 35.)\n\nThe most sensible explanation of the Feast of Fools that has as yet\nappeared is to be found in Frazer\u2019s \u201cGolden Bough\u201d (London, 1890, vol. i.\npp. 218 _et seq._, article \u201cTemporary Kings\u201d). He shows that the regal\npower was not in ancient times a life tenure, but was either revoked\nunder the direction of the priestly body when the incumbent began to\nshow signs of increasing age and diminishing mental powers, or at the\nexpiration of a fixed period,\u2014generally about twelve years. In the lapse\nof time the king\u2019s abdication became an empty form, and his renunciation\nof powers purely farcical, his temporary successor a clown who amused the\nfickle populace during his ephemeral assumption of honors. Examples are\ndrawn from Babylonia, Cambodia, Siam, Egypt, India, etc., the odd feature\nbeing that these festivals occur at dates ranging from our February to\nApril. During the festival in Siam, in the month of April, \u201cthe dancing\nBrahmans carry buffalo horns with which they draw water from a large\ncopper caldron and sprinkle it on the people; this is supposed to bring\ngood luck.\u201d\u2014(\u201cThe Golden Bough,\u201d James G. Fraser, M.A., London, 1890,\nvol. i. p. 230.)\n\nIn the preceding paragraph we have a distinct survival. The buffalo horns\nmay represent phalli, and the water may be a substitute for a liquid\nwhich to the present generation might be more objectionable.\n\nBut upon another matter stress should be laid; in both the Feast of Fools\nand in the Urine Dance of the Zu\u00f1is, it has been shown that some of the\nactors were naked or disguised as women.\n\nNo attempt is made to prove anything in regard to the European orgy,\nbecause research has thrown no light upon the reasons for which the\nparticipants assumed the raiment of the opposite sex.\n\nIn the case of the Zu\u00f1is, the author has had, from the first, a\nsuspicion, which he took occasion to communicate to Professor F. W.\nPutnam three years since, that these individuals were of the class called\nby Father Lafitau \u201chommes habill\u00e9s en femme,\u201d and referred to with such\nfrequency by the earliest French and Spanish authorities. This suspicion\nhas been strengthened by correspondence lately received from Professor\nBandelier which is, however, suppressed at the request of the latter.\n\nIn this connection, the student should not fail to read the remarkable\ncontribution of A. B. Holder, M. D., of Memphis, Tennessee, in the New\nYork Medical Journal of Dec. 7, 1889, entitled \u201cThe Bot\u00e9: description of\na peculiar sexual perversion found among the North American Indians.\u201d\n\nAn explanation of the \u201chommes habill\u00e9s en femme,\u201d may be suggested in\nthe following from Boas, descriptive of certain religious dances of the\nEskimo: \u201cThose who were born in abnormal presentations, wear women\u2019s\ndresses at this feast, and must make their round in a direction opposite\nto the movement of the sun.\u201d\u2014(\u201cThe Central Eskimo,\u201d Franz Boas, in Sixth\nAnnual Report, Bureau of Ethnology, Washington, D. C., 1888, p. 611.)\n\n\n\n\nIV.\n\nTHE COMMEMORATIVE CHARACTER OF RELIGIOUS FESTIVALS.\n\n\nThe opinion expressed above concerning the commemorative character\nof religious festivals echoes that which Godfrey Higgins enunciated\nseveral generations ago. The learned author of \u201cAnacalypsis\u201d says that\nfestivals \u201caccompanied with dancing and music\u201d ... \u201cwere established to\nkeep in recollection victories or other important events.\u201d (Higgins\u2019\n\u201cAnacalypsis,\u201d London, 1810, vol. ii. p. 424.) He argues the subject at\nsome length on pages 424-426, but the above is sufficient for the present\npurpose.\n\n\u201cIn the religious rites of a people I should expect to find the earliest\nof their habits and customs.\u201d\u2014(Idem, vol. i. p. 15.)\n\nApplying the above remark to the Zu\u00f1i dance, it may be interpreted as a\ndramatic pictograph of some half-forgotten episode in tribal history. To\nstrengthen this view by example, let us recall the fact that the army\nof Crusaders under Peter the Hermit was so closely beleaguered by the\nMoslems in Nicomedia in Bithynia that they were compelled to drink their\nown urine. We read the narrative set out in cold type. The Zu\u00f1is would\nhave transmitted a record of the event by a dramatic representation which\ntime would incrust with all the veneration that religion could impart.\n\nThe authority for the above statement in regard to the Crusaders is to\nbe found in Purchas, \u201cPilgrims,\u201d lib. 8, cap. 1, p. 1191. Neither Gibbon\nnor Michaud expresses this fact so clearly, but each speaks of the\nterrible sufferings which decimated the undisciplined hordes of Walter\nthe Penniless and Peter, and reduced the survivors to cannibalism.\n\nThe urine of horses was drunk by the people of Crotta while besieged by\nMetellus.\u2014(See, in Montaigne\u2019s Essays, \u201cOn Horses,\u201d cap. xlviii.; see\nalso, in Harington, \u201cAjax\u201d\u2014\u201cUlysses upon Ajax,\u201d p. 42.)\n\nShipwrecked English seamen drank human urine for want of water. (See in\nPurchas, vol. iv. p. 1188.) In the year 1877 Captain Nicholas Nolan,\nTenth Cavalry, while scouting with his troop after hostile Indians on\nthe Staked Plains of Texas, was lost; and as supplies became exhausted,\nthe command was reduced to living for several days on the blood of\ntheir horses and their own urine, water not being discovered in that\nvicinity.\u2014(See Hammersley\u2019s Record of Living Officers of the United\nStates Army.)\n\nHistory is replete with examples of the same general character; witness\nthe sieges of Jerusalem, Numantia, Ghent, the famine in France under\nLouis XIV., and many others.\n\n\nTHE GENERALLY SACRED CHARACTER OF DANCING.\n\n\u201cDancing was originally merely religious, intended to assist the memory\nin retaining the sacred learning which originated previous to the\ninvention of letters. Indeed, I believe that there were no parts of\nthe rites and ceremonies of antiquity which were not adopted with a\nview to keep in recollection the ancient learning before letters were\nknown.\u201d\u2014(Higgins\u2019 \u201cAnacalypsis,\u201d vol. ii. p. 179.)\n\nIn one of the sieges of Samaria, it is recorded that \u201cThe fourth part of\na cab of dove\u2019s dung sold for five pieces of silver.\u201d\u2014(2 Kings, vi. 25.)\n\nThere is another interpretation of the meaning of this expression, not so\nliteral, which it is well to insert at this point.\n\n\u201cWhen Samaria was besieged, the town was a prey to all the horrors of\nfamine; hunger was so extreme that five pieces of silver was the price\ngiven for a small measure (fourth part of a cab) of dove\u2019s dung. This\nseems, at first sight, ridiculous. But Bochart maintains very plausibly\nthat this name was then and is now given by the Arabs to a species of\nvetch (_pois chiches_).\u201d\u2014(\u201cPhilosophy of Magic,\u201d Eusebe Salverte, New\nYork, 1862, vol. i. p. 70.)\n\n\u201cThe pulse called garbansos is believed by certain authors to be the\ndove\u2019s dung mentioned at the siege of Samaria; ... they have likewise\nbeen taken for the pigeons\u2019 dung mentioned at the siege of Samaria. And,\nindeed, as the cicer is pointed at one end and acquires an ash color\nin parching, the first of which circumstances answers to the figure,\nthe other to the usual color of pigeons\u2019 dung, the supposition is by no\nmeans to be disregarded.\u201d\u2014(\u201cShaw\u2019s Travels in Barbary,\u201d in \u201cPinkerton\u2019s\nVoyages,\u201d London, 1814, vol. xv. p. 600.)\n\n\nFRAY DIEGO DURAN\u2019S ACCOUNT OF THE MEXICAN FESTIVALS.\n\nAll that Higgins believed was believed and asserted by the Dominican\nmissionary Diego Duran. Duran complains bitterly that the unwise\ndestruction of the ancient Mexican pictographs and all that explained the\nreligion of the natives left the missionaries in ignorance as to what was\nreligion and what was not. The Indians, taking advantage of this, mocked\nand ridiculed the dogmas and ceremonies of the new creed in the very face\nof its expounders, who still lacked a complete mastery of the language\nof the conquered. The Indians never could be induced to admit that they\nstill adhered to their old superstitions, or that they were boldly\nindulging in their religious observances; many times, says the shrewd\nold chronicler, it would appear that they were merely indulging in some\npleasant pastime, while they were really engaged in idolatry; or that\nthey were playing games, when truly they were casting lots for future\nevents before the priest\u2019s eyes; or that they were subjecting themselves\nto penitential discipline, when they were sacrificing to their gods. This\nremark applied to all that they did. In dances, in baths, in markets, in\nsinging their songs, in their dramas (the word is \u201c_comedia_,\u201d a comedy,\nbut a note in the margin of the manuscript says that probably this ought\nto be \u201c_comida_,\u201d food, or dinner, or feast), in sowing, in reaping,\nin putting away the harvest in their granaries, even in tilling the\nground, in building their houses, in their funerals, in their burials,\nin marriages, in the birth of children, into everything they did entered\nidolatry and superstition.\n\n\u201cParece muchas veces pensar que estan haciendo placer y estan\nidolatrando; y pensar que estan jugando y estan echando suertes de los\nsucesos delante de nuestros ojos y no los entendemos y pensamos que se\ndisciplinan y estanse sacrificando.\n\n\u201cY asi erraron mucho los que con bueno celo (pero no con mucha\nprudencia), quemaron y destruyeron al principio todas las pinturas de\nantiguallas que tenian; pues, nos dejaron tan sin luz que delante de\nnuestros ojos idolatran y no los entendemos.\n\n\u201cEn los mitotes, en los ba\u00f1os, en los mercados, y en los cantares que\ncantan lamentando sus Dioses y sus Se\u00f1ores Antiguos, en las comedias,\nen los banquetes, y en el diferenciar en el de ellas, en todo se halla\nsupersticion \u00e9 idol\u00e1tria; en el sembrar, en el coger, en el encerrar en\nlos troges, hasta en el labrar la tierra y edificar las casas; pues en\nlos mortuorios y entierros, y en los casamientos y en los nacimientos de\nlos ni\u00f1os, especialmente si era hijo de algun Se\u00f1or; eran estra\u00f1as las\nceremonias que se le hacian; y donde todo se perfeccionaba era en la\ncelebration de las fiestas; finalmente, en todo mezclaban supersticion \u00e9\nidolatria; hasta en irse \u00e1 ba\u00f1arse al rio los viejos, puesto escr\u00fapulo \u00e1\nla republica sino fuese habiendo precedido tales y tales ceremonias; todo\nlo cual nos es encubierto por el gran secreto que tienen.\u201d\u2014(Diego Duran,\nlib. 2, concluding remarks.)\n\nFray Diego Duran, a Fray Predicador of the Dominican order, says, at the\nend of his second volume, that it was finished in 1581.\n\nThe very same views were held by Father Geronimo Bosc\u00e1na, a Franciscan,\nwho ministered for seventeen years to the Indians of California. Every\nact of an Indian\u2019s life was guided by religion.\u2014(See \u201cChinigchinich,\u201d\nincluded in A. A. Robinson\u2019s \u201cCalifornia,\u201d New York, 1850.)\n\nThe Apaches have dances in which the prehistoric condition of the\ntribe is thus represented; so have the Mojaves and the Zu\u00f1is; while in\nthe snake dance of the Moquis and the sun dance of the Sioux the same\nfaithful adherence to traditional costume and manners is apparent.\n\n\nTHE URINE DANCE OF THE ZU\u00d1IS MAY CONSERVE A TRADITION OF THE TIME WHEN\nVILE ALIMENT WAS IN USE.\n\nThe Zu\u00f1i dance may therefore not improperly be considered among other\npoints of view, under that which suggests a commemoration of the earliest\nlife of this people, when vile aliment of every kind may have been in use\nthrough necessity.\n\nAn examination of evidence will show that foods now justly regarded as\nnoxious were once not unknown to nations of even greater development than\nany as yet attained by the Rio Grande Pueblos.\n\nNecessity was not always the inciting motive; frequently religious frenzy\nwas responsible for orgies of which only vague accounts and still vaguer\nexplanations have come down to us.\n\nThe religious examples will be adduced at a later moment, as will those\nin which human or animal excreta have been employed in ordeals and\npunishments, terrestrial and supernal.\n\nSo long as the lines of investigation are included within civilized\nlimits, the instances noticed very properly fall under the classification\nof mania and of abnormal appetite; and the latter, in turn, may be\nsubdivided into the two classes of the innate and the acquired, the\nsecond of which has presented a constant decrease since physicians have\nrejected such disgusting remedial agents from the Materia Medica.\n\nThat both human ordure and urine have been, and that they may still\nto a limited extent be, added by the rustic population of portions of\nEurope to the contents of love-philters is a fact established beyond\nperadventure; and that the followers of the Grand Lama of Thibet stand\naccused, on what has the semblance of excellent authority, of obtaining\nfrom their priests the egest\u00e6 of that potent hierarch and adopting them\nas condiments, food, charms, amulets, and talismans, as well as internal\nmedicines, will be fully stated in the chapters devoted to that purpose.\n\nSchurig gives numerous examples of the eating of human and animal\nexcrement by epileptics, by maniacs, by chlorotic young women, or by\nwomen in pregnancy, by children who had defiled their beds and dreading\ndetection swallowed the evidences of their guilt, and finally by men and\nwomen with abnormal appetites.\u2014(See Schurig, \u201cChylologia,\u201d Dresden, 1725,\npp. 45, 81, 84, 780-782.)\n\nBurton relates the story of a young German girl, Catherine Gualter, in\n1571, as told by Cornelius Gemma, who vomited, \u201camong other things,\npigeons\u2019 dung and goose-dung.\u201d She was apparently a victim of hysteria,\nand in her paroxysms had previously swallowed all manner of objectionable\nmatter.\u2014(See \u201cAnatomy of Melancholy,\u201d edition of London, 1806, vol. i. p.\n76.)\n\n\u201cOn a vu, surtout dans les h\u00f4pitaux, des femmes se faire un jeu d\u2019avaler\nclandestinement leurs urines \u00e0 mesure qu\u2019elles les rendaient, et essayer\nfaire croire qu\u2019elles n\u2019en rendaient point du tout.\u201d\u2014(Personal letter to\nCaptain Bourke from Mr. Frank Rede Fowke, dated Department of Science and\nArt, South Kensington Museum, London, S. W., June 18, 1888.)\n\n\n\n\nV.\n\nHUMAN EXCREMENT USED IN FOOD BY THE INSANE AND OTHERS.\n\n\nThe subject of excrement-eating among insane persons has engaged the\nattention of medical experts. H. B. Obersteiner, in a communication\nto the \u201cPsychiatrisches Centralblatt,\u201d Wien, 1871, vol. iii. p. 95,\ninforms that periodical that Dr. A. Erlenmeyer, Jr., induced by a lecture\ndelivered by Professor Lang in 1872, had prepared a tabulated series\nof data embodying the results of his observations upon the existence\nof coprophagy among insane persons. He found that one in a hundred\nof persons suffering from mental diseases indulged in this abnormal\nappetite; the majority of these were men. No particular relation could\nbe established between excrement-eating and Onanism; and no deleterious\neffect upon the alimentary organs was detected.\n\n\u201cIn pathological reversion of type, due to cerebral disease, there are\ncertain stages in some forms of mental disease in which some of the\nactions to which you refer are not uncommon.\u201d\u2014(Personal letter to Captain\nBourke from Surgeon John S. Billings, U. S. Army, in charge of the Army\nMedical Museum, dated Washington, D. C., April 23, 1888.)\n\n\u201cA boy of four years old had fouled in bed; but being much afraid of\nwhipping, he ate his own dung, yet he could not blot the sign out of the\nsheets; wherefore, being asked by threatenings, he at length tells the\nchance. But being asked of its savor, he said it was of a stinking and\nsomewhat sweet one.... A noble little virgin, being very desirous of her\nsalvation, eats her own dung, and was weak and sick. She was asked of\nwhat savor it was, and she answered it was of a stinking and a waterishly\nsweet one.\u201d These examples Von Helmont says were personally known to him,\nas was that of the painter of Brussels who, going mad, subsisted for\ntwenty-three days on his own excrements.\u2014(See Von Helmont\u2019s \u201cOritrika\u201d\n(English translation), London, 1662, pp. 211, 212. Von Helmont\u2019s work is\na folio of 1161 pages.)\n\nA French lady was in the habit of carrying about her pulverized human\nexcrements, which she ate, and would afterwards lick her fingers.\n(Christian Franz Paullini, \u201cDreck Apothek,\u201d Frankfort, 1696, p. 9.)\nPaullini also gives the instance of the painter of Brussels already cited\non preceding page.\n\n\u201cBouillon Lagrange, pharmacien \u00e0 Paris, que ses confr\u00e8res appellaient\nBouillon \u00e0 Pointu, a publi\u00e9 un ouvrage, intitul\u00e9 la Chimie du Go\u00fbt,\nsur la fabrication des liqueurs de table, et il donne la recette d\u2019une\npr\u00e9paration qu\u2019il appelle Eau de Mille Fleurs qui se compose de bouse de\nvache, infus\u00e9e dans l\u2019eau de vie.\u201d\u2014(\u201cBibliotheca Scatalogica,\u201d pp. 93-96.)\n\n\u201cAs to the excrements of the cow, they are still used to form the\nso-called \u2018eau de mille fleurs,\u2019 recommended by several pharmacop\u0153ias as\na remedy for cachexy.\u201d\u2014(\u201cZoological Mythology,\u201d Angelo de Gubernatis,\nLondon, 1874, vol. i. p. 275-277.)\n\n\u201cScatophagi. Ces gourmets d\u2019un genre particulier, ces ruminants de\nnouvelle esp\u00e8ce, ces \u00e9picuriens blas\u00e9s ou raffin\u00e9s, s\u2019appellaient\nscatophages, ou scybalophages. (De scybales, scybala, \u03c3\u03ba\u03cd\u03b2\u03b1\u03bb\u03b1. Voyez dans\nDioscoride, lib. 5, c. 77, et Gorreus, Def. med. p. 579, les diverses\nacceptions de ce mot.) L\u2019empereur Commode \u00e9tait de ceux-l\u00e0; \u2018Dicitur s\u00e6pe\npr\u00e6tiosissimis cibis humana stercora miscuisse, nec abstinuisse gustu,\u2019\ndit Lampride (Vie de l\u2019empereur Commode, p. 160). Riedlinus (Linear.\nMedic., an. 1697, mens. nov. obs. 23, p. 800) rapporte le cas d\u2019une femme\nqui affirmait \u2018nullum cibum in tota vita sua palato magis satisfecisse.\u2019\nSauvage (Nosologie m\u00e9thodique) dit qu\u2019une fille lui a avou\u00e9 qu\u2019elle avait\nmang\u00e9 jadis avec un plaisir infini la cro\u00fbte qui s\u2019attache aux murailles\ndes latrines. Zacutus Lusitanus a connu une demoiselle qui, ayant par\nhasard go\u00fbt\u00e9 ses excr\u00e9ments, en fit dans la suite sa nourriture favorite,\nau point qu\u2019elle ne pouvait en passer sans \u00eatre malade.\n\n\u201cJ. J. Wypffer, Dec. III? an. 2, obs. 135, schol., p. 199, rapporte un\nfait du m\u00eame genre. De m\u00eame: Ehrenfreid; Pagendornius (Obs. et hist.\nphys. med. cent. 3, hist. 95); Daniel Eremita (Descript. Helvet. oper. p.\n402); P. Tollius (Epist. itinerar. 62, p. 247); Tob. Pfanner (Diatrib. de\nCharismati, seu miracul. et antiq. eccles., c. 2); [Citations are also\nmade from Von Helmont, Frommann, Posinus Lentilius, and Paullini, which\nhave been quoted elsewhere direct from those authors.] P. Borellus (Obs.\nphys. med. cent. 4, obs. 2); J. Johnstonus (Thaumagograph, admirand.\nhomin. c. 2, art. 2); George Hanneous (Dec. II., an. 8, obs. 115); P.\nRomelius (Dec. III., an. 7 and 8, obs. 40); Mich. Bern. Valentin.\n(Novell. med. log. as. II). Nous croyons nous rappeler qu\u2019il existe des\nexemples du m\u00eame genre dans l\u2019ouvrage de J. B. Cardan, intitul\u00e9: \u2018De\nAbstinentis ab usu ciborum fetidorum,\u2019 libellus imprim\u00e9 \u00e0 la suite du\ntrait\u00e9 \u2018De Utilitate ex adversis capienda\u2019 de son p\u00e8re. On a connu \u00e0\nParis un riche bourgeois, nomm\u00e9 Paperal, qui, par une \u00e9trange d\u00e9pravation\nde go\u00fbt, avalait des excr\u00e9ments de petits enfants. (Virey, Nouv. Dict.\nd\u2019hist. nat. Deterville, tom. X.) La traduction m\u00eame rapporte qu\u2019ils les\nmangeait avec une cuiller d\u2019or. Ce n\u2019est pas le seul exemple d\u2019un go\u00fbt\naussi bizarre. Bouillon portait toujours une bo\u00eete d\u2019or remplie non de\ntabac, mais des excr\u00e9ments humains. (Voy. Dulaure, Hist. de Paris, edit.\nde 1825, t. VII. p. 262.)\u201d\u2014(Bibliotheca Scatalogica, pages 93 to 96.)\n\n\u201cLa fiente de b\u00e9casse, dont les fines gourmets, v\u00e9ritablement\nscatophages, sont, comme on sait, tr\u00e8s friands.\u201d\u2014(Bibliotheca\nScatalogica, p. 133.)\n\nIn this curious book, full of learning and research, there are citations\nfrom more than three hundred authorities, some of them, of course, merely\nobscene and not coming within the purview of these notes, but others, as\nmay be readily understood from reading the extracts taken from them, of\nthe highest value in a scientific sense. Schurig gives an instance of\nvoracity in which a certain glutton, after consuming all other food in\nsight, was wont to satisfy himself with urine and excrement: \u201cEt si panes\ndeerant, sua ipse excrementa comedebat et lotium bibebat.\u201d (Schurig,\n\u201cChylologia,\u201d Dresden, 1725, p. 52.) A case is given of a patient who\nhaving once experienced the beneficial effects of mouse-dung in some\ncomplaint, became a confirmed mouse-dung eater, and was in the habit of\npicking it up from the floor of his house before the servants could sweep\nit away.\u2014(See Schurig, \u201cChylologia,\u201d Dresden, 1725, p. 823 _et seq._)\n\nThe enceinte wife of a farmer in the town of Hassfort, on the Main, ate\nthe excrements of her husband, warm and smoking.\u2014(See Christian Franz\nPaullini, \u201cDreck Apothek,\u201d edition of Frankfort, 1696, page 8. See also\nquotation from \u201cEphemeridum Physico-Medicorum,\u201d Leipsig. 1694, on page\n212 of this volume.)\n\n\u201cChacun en fait, en voit, en sent, en touche, en parle, souvent en \u00e9crit,\nquelquefois en lit, et si chacun n\u2019en mange pas, c\u2019est que nous ne sommes\npas encore au temps o\u00f9 les b\u00e9casses tomberont toutes r\u00f4ties; mais de\ncelui-l\u00e0 en voudrait manger.\u201d\u2014(Bibliotheca Scatalogica, p. 21, \u201cOratio\npro Guano Humano.\u201d)\n\nAn extract is here given from a letter sent to Charlotte Elizabeth of\nBavaria, Princess-Palatine, daughter of Charles Louis, Elector-Palatine\nof the Rhine, born at Heidelberg, in 1652; she married the brother of\nLouis XIV., the widower of Henrietta Maria of England.\n\nThe letter in question was sent her by her aunt, the wife of the Elector\nof Hanover, and may serve to give an idea of the boldness of the opinions\nentertained by the ladies of high rank in that era, and the coarseness\nwith which they expressed them:\u2014\n\n                                     \u201cHANOVRE, 31 Octobre, 1694.\n\n    \u201cSi la viande fait la merde, il est vrai de dire que la\n    merde fait la viande.... Est-ce que dans les tables les plus\n    d\u00e9licates, la merde n\u2019y est pas servie en rago\u00fbts?... Les\n    boudins, les andouilles, les saucisses, ne sont-ce pas des\n    rago\u00fbts dans des sacs \u00e0 merde?\u201d\n\nThe letters here spoken of are to be found almost complete in the\nBibliotheca Scatalogica, pages 17-21.\n\nThe following appeared in an article headed \u201cThe Last Cholera Epidemic\nin Paris,\u201d in the \u201cGeneral Hom\u0153opathic Journal,\u201d vol. cxiii., page 15,\n1886: \u201cThe neighbors of an establishment famous for its excellent bread,\npastry, and similar products of luxury, complained again and again of\nthe disgusting smells which prevailed therein and which penetrated into\ntheir dwellings. The appearance of cholera finally lent force to these\ncomplaints, and the sanitary inspectors who were sent to investigate\nthe matter found that there was a connection between the water-closets\nof these dwellings and the reservoir containing the water used in the\npreparation of the bread. This connection was cut off at once, but the\nimmediate result thereof was a perceptible deterioration of the quality\nof the bread. Chemists have evidently no difficulty in demonstrating\nthat water impregnated with \u2018extract of water-closet,\u2019 has the peculiar\nproperty of causing dough to rise particularly fine, thereby imparting\nto bread the nice appearance and pleasant flavor which is the principal\nquality of luxurious bread.\u201d\u2014(Personal letter from Dr. Gustav Jaeger,\nStuttgart, Germany. See page 39.)\n\n\n\n\nVI.\n\nTHE EMPLOYMENT OF EXCREMENT IN FOOD BY SAVAGE TRIBES.\n\n\nThe very earliest accounts of the Indians of Florida and Texas refer to\nthe use of such aliment. Cabeza de Vaca, one of the survivors of the\nill-fated expedition of Panfilo de Narvaez, was a prisoner among various\ntribes for many years, and finally, accompanied by three comrades as\nwretched as himself, succeeded in traversing the continent, coming out\nat Culiacan, on the Pacific Coast, in 1536. His narrative says that the\n\u201cFloridians,\u201d \u201cfor food, dug roots, and that they ate spiders, ants\u2019\neggs, worms, lizards, salamanders, snakes, earth, wood, the dung of\ndeer, and many other things.\u201d[9] The same account, given in Purchas\u2019s\n\u201cPilgrims\u201d (vol. iv. lib. 8, cap. 1, sec. 2, p. 1512) expresses it that\n\u201cthey also eat earth, wood, and whatever they can get; the dung of wild\nbeasts.\u201d These remarks may be understood as applying to all tribes seen\nby this early explorer east of the Rocky mountains.\n\nG\u00f3mara identifies this loathsome diet with a particular tribe, the\n\u201cYaguaces\u201d of Florida. \u201cThey eat spiders, ants, worms, lizards of two\nkinds, snakes, earth, wood, and ordure of all kinds of wild animals.\u201d[10]\n\nThe California Indians were still viler. The German Jesuit, Father Jacob\nBaegert, speaking of the Lower Californians (among whom he resided\ncontinuously from 1748 to 1765), says:\u2014\n\n\u201cThey eat the seeds of the pitahaya (giant cactus) which have passed off\nundigested from their own stomachs; they gather their own excrement,\nseparate the seeds from it, roast, grind, and eat them, making merry over\nthe loathsome meal.\u201d And again: \u201cIn the mission of Saint Ignatius, ...\nthere are persons who will attach a piece of meat to a string and swallow\nit and pull it out again a dozen times in succession, for the sake of\nprotracting the enjoyment of its taste.\u201d\u2014(Translation of Dr. Charles F.\nRau, in Annual Report, Smithsonian Institution, 1866, p. 363.)\n\nA similar use of meat tied to a string is understood to have once been\npractised by European sailors for the purpose of teasing green comrades\nsuffering from the agonies of sea-sickness.\n\n(Fuegians.) \u201cOne of them immediately coughed up a piece of blubber which\nhe had been eating and gave it to another, who swallowed it with much\nceremony and with a peculiar guttural noise.\u201d\u2014(\u201cVoyage of the Adventure\nand Beagle,\u201d London, 1839, vol. i. p. 315.)\n\nThe same information is to be found in Clavigero (\u201cHistoria de la Baja\nCalifornia,\u201d Mexico, 1852, p. 24), and in H. H. Bancroft\u2019s \u201cNative Races\nof the Pacific Slope,\u201d vol. i. p. 561; both of whom derive from Father\nBaegert. Orozco y Berra also has the story; but he adds that oftentimes\nnumbers of the Californians would meet and pass the delicious tid-bit\nfrom mouth to mouth.[11]\n\nCasta\u00f1eda alludes to the Californians as a race of naked savages, who ate\ntheir own excrement.[12]\n\nThe Indians of North America, according to Harmon, \u201cboil the buffalo\npaunch with much of its dung adhering to it,\u201d\u2014a filthy mode of cooking\nwhich in itself would mean little, since it can be paralleled in almost\nall tribes. But in another paragraph the same author says: \u201cMany consider\na broth made by means of the dung of the cariboo and the hare to be a\ndainty dish\u201d (Harmon\u2019s \u201cJournal,\u201d etc., Andover, 1820, p. 324).[13]\n\nThe Abb\u00e9 Domenech asserts the same of the bands near Lake Superior:\n\u201cIn boiling their wild rice to eat, they mix it with the excrement of\nrabbits,\u2014a delicacy appreciated by the epicures among them\u201d (Domenech,\n\u201cDeserts,\u201d vol. ii. p. 311).\n\nOf the negroes of Guinea an old authority relates that they \u201cate filthy,\nstinking elephant\u2019s and buffalo\u2019s flesh, wherein there is a thousand\nmaggots, and many times stinks like carrion. They eat raw dogge guts,\nand never seethe nor roast them\u201d (De Bry, Ind. Orient. in Purchas\u2019s\n\u201cPilgrims,\u201d vol. ii. p. 905). And another says that the Mosagueys make\nthemselves a \u201cpottage with milk and fresh dung of kine, which, mixed\ntogether and heat at the fire, they drinke, saying it makes them strong\u201d\n(Purchas, lib. 9, cap. 12, sec. 4, p. 1555).\n\nThe Peruvians ate their meat and fish raw; but nothing further is said\nby G\u00f3mara. \u201cComen crudo la carne y el pescado\u201d (G\u00f3mara, \u201cHist. de las\nIndias,\u201d p. 234.)\n\nThe savages of Australia \u201cmake a sweet and luscious beverage by mixing\ntaarp with water. Taarp is the excrement of a small green beetle, wherein\nthe larv\u00e6 thereof are deposited.\u201d\u2014(\u201cThe Aborigines of Victoria and\nRiverina,\u201d P. Beveridge, Melbourne, 1889, p. 126; received through the\nkindness of the Royal Society of Sydney, New South Wales, T. B. Kyngdon,\nSecretary.)\n\n\u201cOne of them (Snakes), who had seized about nine feet of the entrails,\nwas chewing it at one end, while with his hand he was diligently\nclearing his way by discharging the contents of the other. It was indeed\nimpossible to see these wretches ravenously feeding on the filth of\nanimals, and the blood streaming from their mouths, without deploring\nhow nearly the condition of savages approaches that of the brute\ncreation.\u201d\u2014(Lewis and Clark, quoted by Spencer, \u201cDescriptive Sociology:\n\u2018Snakes.\u2019\u201d)\n\n\u201cSome authors have said that all the Hottentots devour the entrails of\nbeasts, uncleansed of their filth and excrements, and that, whether sound\nor rotten, they consider them as the greatest delicacies in the world;\nbut this is not true. I have always found that when they had entrails to\neat they turned and stripped them of their filth and washed them in clear\nwater.\u201d\u2014(\u201cPeter Kolben\u2019s Voyage to the Cape of Good Hope,\u201d in Knox\u2019s\n\u201cVoyages and Travels,\u201d London, 1777, vol. ii. p. 385.)\n\nAtkinson declined to dine with a party of Kirghis who had killed a sheep,\n\u201chaving seen the entrails put into the pan after undergoing but a very\nslight purification.\u201d\u2014(\u201cSiberia,\u201d T. W. Atkinson, New York, 1865, p. 219,\nand again p. 433.)\n\n\u201cThe entrails of animals and other refuse matter thrown overboard from\nthe English ships is eagerly collected and eaten by the Cochi-Chinese,\nwhom Mr. White even accuses of having a predilection for filth.\u201d\u2014(\u201cEncyc.\nof Geography,\u201d Philadelphia, 1845, vol. ii. p. 397, article \u201cFarther\nIndia.\u201d)\n\n(Arabs of the Red Sea.) \u201cThe water of Dobelew and Irwee tasted strongly\nof musk, from the dung of the goats and antelopes, and the smell before\nyou drink it is more nauseous than the taste.\u201d\u2014(\u201cTravels to discover the\nSource of the Nile,\u201d James Bruce, Dublin, 1790, vol. i. p. 367.)\n\nFrom thus enduring water polluted with the excrements of animals to\ndrinking beverages to which urine has been purposely added, as Sir Samuel\nBaker and Colonel Chaille Long show to have been the custom of the\nnegroes near Gondokoro with their milk, is but a very small step.\n\nChaille Long relates that in Central Africa he and his men were\nobliged to drink water which was a mixture of the excrements of the\nrhinoceros and the elephant (see \u201cCentral Africa,\u201d New York, 1877, p.\n86). Livingston tells us that the Africans living along the banks of\nthe Zambesi are careful not to drink except from springs or wells which\nthey dig in the sand. \u201cDuring nearly nine months in the year ordure\nis deposited around countless villages along the thousands of miles\ndrained by the Zambesi. When the heavy rains come down and sweep the vast\nfetid accumulation into the torrents the water is polluted with filth\u201d\n(\u201cZambesi,\u201d London, 1865, p. 181).\n\nRev. J. Owen Dorsey reports that he has seen, while among the Ponkas,\n\u201ca woman and a child devour the entrails of a beef, with the contents\u201d\n(personal letter to Captain Bourke).\n\nR\u00e9clus says that the Eastern Inuit eat excrement. \u201cIls ne reculent pas\ndevant les intestins de l\u2019ours, pas m\u00eame devant ses excr\u00e9ments, et se\njettent avec avidit\u00e9 sur la nourriture mal dig\u00e9r\u00e9e qu\u2019ils retirent du\nventre des rennes\u201d (\u201cLes Primitifs,\u201d Paris, 1885, pp. 31, 32). \u201cLes\nYgarrotes des Philippines, qui versent comme sauce \u00e0 leur viande crue le\njus des fientes d\u2019un buffle fra\u00eechement abattu\u201d (idem, p. 31).\n\nThe tribes of Angola, West Africa, cook the entrails of deer without\nremoving the contents; this is for the purpose of getting a flavor, as\nthe excrement itself is not eaten (\u201cMuhongo,\u201d interpretation by Rev. Mr.\nChatelain).\n\nThe Thibetan monk was not to eat entrails. \u201cNe pas manger des tripes\u201d\n(\u201cPratimoksha Sutra,\u201d W. W. Rockhill, Soc. Asiatique, Paris, 1885.)\n\n(Tunguses of Siberia.) \u201cThey eat up every part of the animal which\nthey kill, not throwing away even the impurities of the bowels, with\nwhich they make a sort of black pudding by a mixture of blood and\nfat.\u201d\u2014(Gavrila Sarytschew, in Phillips\u2019s \u201cVoyages,\u201d London, 1807, vol. v.)\n\nNatives of Eastern Siberia \u201cate with avidity the entrails of the\nseal without cleaning in the least the partly digested food from the\nintestines, the ordure of the seal being as offensive to civilized man as\nthe f\u00e6ces of men or dogs.\u201d\u2014(Personal letter from Chief Engineer Melville,\nU. S. Navy, to Captain Bourke.)\n\nThe Aleuts and Indians from the extreme northern coast of America with\nMelville\u2019s party displayed the same appetite for the half-digested\ncontents of the paunches of the seals killed by them. This appetite was\nnot due to lack of food, as Melville takes care to explain. At another\ntime he detected his \u201cnatives\u201d in the act of eating \u201cplentifully, though\ncovertly, of the droppings of the reindeer\u201d (idem).\n\n\n\n\nVII.\n\nURINE IN HUMAN FOOD.\n\n\nCHINOOK OLIVES.\n\nThe addition of urine to human food is mentioned by various writers.\nSpeaking of the Chinooks, Paul Kane describes a delicacy manufactured by\nsome of the Indians among whom he travelled, and called by him \u201cChinook\nOlives.\u201d They were nothing more nor less than acorns soaked for five\nmonths in human urine (see Kane, \u201cArtist\u2019s Wanderings in North America,\u201d\nLondon, 1859, p. 187). Spencer copies Kane\u2019s story in his \u201cDescriptive\nSociology,\u201d article \u201cChinooks.\u201d\n\n\u201cIn Queensland, near Darlington, there is a tract of country covered with\na peculiar species of pine, yielding an edible nut of which the natives\nare extremely fond.... The men would form large clay pans in the soil,\ninto which they would urinate; they would then collect an abundance of\nthese seeds and steep them in the urine. A fermentation took place,\nand all the seeds were devoured greedily, the effect being to cause a\ntemporary madness among the men,\u2014in fact a perfect delirium tremens. On\nthese occasions it was dangerous for any one to approach them. The liquid\nwas not used in any way.\u201d\u2014(Personal letter from John F. Mann, Esq.,\nNeutral Bay, Sydney, New South Wales.)\n\nThis account not only recalls the story told by the artist Kane in the\npreceding paragraph, but establishes the fact that in Australia there is\nsomething with a marvellous resemblance to the Ur-Orgie of the people of\nSiberia.\n\nChief Engineer George W. Melville, U. S. Navy, author of \u201cIn the Lena\nDelta,\u201d has had much experience with the natives of Northern Siberia,\namong whom it was his misfortune to be cast away. In a personal letter to\nCaptain Bourke he states that he observed several instances of Siberian\nwomen drinking their own or their neighbor\u2019s freshly voided urine. Once,\nin Sutke Harbor, Saint Lawrence Bay, near East Cape, when he \u201cfrowned at\ntheir unclean and unseemly act, they seemed very much amused, and after\na moment\u2019s talk, one of them voided her urine and another drank it, both\nbeing very much diverted by my disgust.\u201d He further relates that when his\n\u201cnatives\u201d could not obtain from his limited supplies all the alcohol they\nwanted, they made a mixture of alcohol and their own urine in equal parts\nand drank it down.\n\n\u201cOn the morning of the 8th of May, while struggling with an attack of\nfever, I received a visit from Gilmoro, who brought me a gourd of milk\nas an expression of gratitude for saving him at an opportune moment his\nposition. Burning with fever, I drained at one draught a goblet full\nof the foaming liquid ere the sense of taste could detect the nauseous\nmixture; my stomach, however, quickly rebelled, and rejected in violent\nretching the unsavory potion, seven eighths of which were simply the\nurine of the cow!\u2014a practice, by the by, common to all Central Africans,\nwho never drink milk unless thus mixed.\u201d\n\n\u201cThis fetish and superstition thereby insures protection for the cow\nhere, as on the Bahr-el Abiad, mysteriously connected with the unknown,\u2014a\nshadow possibly of the old Egyptian worship.\u201d\u2014(\u201cCentral Africa,\u201d Chaille\nLong, New York, 1877, p. 70.)\n\n\nURINE IN BREAD-MAKING.\n\nA comparatively late writer says of the Moquis of Arizona: \u201cThey are\nnot as clean in their housekeeping as the Navajoes, and it is hinted\nthat they sometimes mix their meal with chamber-lye for these festive\noccasions; but I did not know that until I talked with Mormons who\nvisited them\u201d (J. H. Beadle, \u201cWestern Wilds,\u201d Cincinnati, Ohio, 1878, p.\n279).\n\nBeadle lived and ate with the Moquis for a number of days. This story,\ncoming from the Mormons, may refer to some imperfectly understood\nceremonial.\n\nThere is some ground for suspecting that urine may have been employed by\nbakers in Europe prior to the introduction of the \u201cbarm\u201d or ale yeast as\na ferment. Ammonia is at the present time made use of by the Germans in\nthis industry (see page 32).\n\nIt is possible that the following account of the manner of eating blubber\namong the Patagonians may mean that urine was poured over it: \u201cHe put the\nsame piece on the fire again, and after an addition to it too offensive\nto mention, again sucked it\u201d (\u201cVoyage of the Adventure and Beagle,\u201d\nLondon, 1839, vol. i. p. 343).\n\nAs bearing upon the ingestion of human excreta, which would seem to\nexcite a natural feeling of revulsion, the following statement may have\nsome significance: Spencer Saint John, in his \u201cLife in the Far East,\u201d\nLondon, 1842, after describing a head feast among the Dyaks, says that,\nafter certain preliminary rites and amusements, \u201cthey commence eating\nand drinking ... an extraordinary accumulation,\u2014fowls roasted with their\nfeathers on, eggs black with age, decayed fruit, rice of all colors and\nkinds, strong-smelling fish almost approaching a state of rottenness, and\ntheir drink having the appearance and thickness of curds, in which they\nmix pepper and other ingredients. It has a sickening effect upon them,\nand they swallow it more as a duty than because they relish it.\u201d\n\nEvidently nastiness is an object, since \u201cbefore they have added any\nextraneous matter\u201d this drink \u201cis not unpleasant, having something the\ntaste of spruce-beer\u201d (p. 66).\n\nIf the ceremony in question partakes of the nature of a sacrifice,\u2014which\nis not at all certain from the text, in which it is described as an\n\u201centertainment,\u201d but which appears probable from its being connected with\nthe organization and representation of the tribe and from its relation to\nhead-hunting,\u2014then it may be assumed that the spoiled food and nauseous\ndrink are perfectly natural features, which have their counterparts in\nmany places.\n\nAs a rule, the more painful, costly, unnatural, and disgusting a rite is,\nthe more essentially sacrificial is its character,\u2014for obvious reasons.\n\nVon Stralenburg says of the Koraks that they use the same tubs as urinals\nand for the purpose of holding drinking water (see citation on page 152\nof this volume).\n\n\nHUMAN ORDURE EATEN BY EAST INDIAN FANATICS.\n\nSpeaking of the remnants of the Hindu sect of the Aghozis, an English\nwriter observes:\u2014\n\n\u201cIn proof of their indifference to worldly objects they eat and drink\nwhatever is given to them, even ordure and carrion. They smear their\nbodies also with excrement, and carry it about with them in a wooden cup,\nor skull, either to swallow it, if by so doing they can get a few pice,\nor to throw it upon the persons or into the houses of those who refuse to\ncomply with their demands.\u201d\u2014(\u201cReligious Sects of the Hindus,\u201d in \u201cAsiatic\nResearches,\u201d vol. xvii. p. 205, Calcutta, India, 1832.)\n\nAnother writer confirms the above. The Abb\u00e9 Dubois says that the\nGurus, or Indian priests, sometimes, as a mark of favor, present to\ntheir disciples \u201cthe water in which they had washed their feet, which\nis preserved and sometimes drunk by those who receive it\u201d (Dubois,\n\u201cPeople of India,\u201d London, 1817, p. 64). This practice, he tells us,\nis general among the sectaries of Siva, and is not uncommon with many\nof the Vishnuites in regard to their vashtuma. \u201cNeither is it the most\ndisgusting of the practices that prevail in that sect of fanatics, as\nthey are under the reproach of eating as a hallowed morsel the very\nordure that proceeds from their Gurus, and swallowing the water with\nwhich they have rinsed their mouths or washed their faces, with many\nother practices equally revolting to nature\u201d (idem, p. 71).\n\nAgain, on page 331, Dubois alludes to the Gymnosophists \u201cor naked\nSamyasis of India ... eating human excrement, without showing the\nslightest symptom of disgust.\u201d\n\nAs bearing not unremotely upon this point, the author wishes to say that\nin his personal notes and memoranda can be found references to one of the\nmedicine-men of the Sioux who assured his admirers that everything about\nhim was \u201cmedicine,\u201d even his excrement, which could be transmuted into\ncopper cartridges.\n\n\u201cI was informed that vast numbers of Shordrus drank the water in which a\nBrahmin has dipped his foot, and abstain from food in the morning till\nthis ceremony be over. Some persons do this every day.... Persons may be\nseen carrying a small quantity of water in a cup and entreating the first\nBrahmin they see to put his toe in it.... Some persons keep water thus\nsanctified in their houses.\u201d\u2014(Ward, quoted by Southey in his \u201cCommonplace\nBook,\u201d London, 1849, 2d series, p. 521.)\n\n\n\n\nVIII.\n\nTHE ORDURE OF THE GRAND LAMA OF THIBET.\n\n\nThat the same disgusting veneration was accorded the person of the Grand\nLama of Thibet, was once generally believed. Maltebrun asserts it in\npositive terms: \u201cIt is a certain fact that the refuse excreted from his\nbody is collected with sacred solicitude, to be employed as amulets and\ninfallible antidotes to disease.\u201d\n\nAnd, quoting from Pallas, book 1, p. 212, he adds: \u201cIl est hors de\ndoute que le contenu de sa chaise perc\u00e9e est d\u00e9votement recueilli;\nles parties solides sont distribu\u00e9es comme des amulettes qu\u2019on\nporte au cou; le liquide est pris int\u00e9rieurement comme une m\u00e9d\u00e9cine\ninfaillible.\u201d\u2014(Maltebrun, Universal Geography, article \u201cThibet,\u201d vol. ii.\nlib. 45, American edition, Philadelphia, 1832.)\n\nThe Abb\u00e9 Huc denies this assertion: \u201cThe Tal\u00e9 Lama is venerated by the\nThibetans and the Mongols like a divinity. The influence he exercises\nover the Buddhist population is truly astonishing; but still it is going\ntoo far to say that his excrements are carefully collected and made\ninto amulets, which devotees inclose in pouches and carry around their\nnecks.\u201d\u2014(Huc, \u201cTravels in Tartary, Thibet, and China,\u201d London, 1849, vol.\nii. p. 198.)\n\n\nHUC AND DUBOIS COMPARED.\n\nHuc was a keen and observing traveller; he was well acquainted with\nthe languages and customs of the Mongolians; his tour into Thibet was\nreplete with incident, and his narrative never flags in interest. Still,\nin Thibet he was only a traveller; the upper classes of the Buddhist\npriesthood looked upon him with suspicion. The lower orders of priesthood\nand people did seem to consider him as a Lama from the far East, but\nhe did not succeed in gaining the confidence of the Thibetans to the\nextent possessed by Dubois among the Brahminical sects. The history of\nthe latter author is a peculiar one: A French priest, driven from his\nnative land by the excesses of the revolution, he took refuge in India,\ndevoting himself for nearly twenty years to missionary labor among the\npeople, with whom he became so thoroughly identified that when his notes\nappeared they were published at the expense of the British East India\nCompany, and distributed among its officials as a text-book.\n\nWhile it is possible to consult earlier authorities, the determination\nof this matter should not be allowed to remain in controversy. The first\nEuropeans known to have penetrated to Thibet (or Barantola, as they\ncalled it) were the Jesuits Grueber and Dorville, who, returning from\nChina to Europe, walked through Thibet, and down through India to the\nsea-coast. This was in 1661; another member of the same order, Father\nAndrade, claimed to have succeeded in the same perilous undertaking at an\nearlier date (1621), but the names of the cities he visited proves that\nhe did not get beyond what is now known as Afghanistan, at the foot of\nthe mountains bordering on Thibet. While Grueber and Dorville were making\ntheir journey, or not many years after, Father Gerbillon, also a Jesuit,\nhad taken up his abode among the nomadic Tartars, acquiring an influence\nwith them of which the Emperor of China was glad to avail himself in\nemergencies. None of these travellers claimed to have seen the Grand Lama\nin person.\n\n\u201cGrueber assures us that the grandees of the kingdom are very anxious\nto procure the excrements of this divinity (i. e., the Grand Lama),\nwhich they usually wear about their necks as relics. In another place\nhe says that the Lamas make a great advantage by the large presents\nthey receive for helping the grandees to some of his excrements, or\nurine; for, by wearing the first about their necks, and mixing the\nlatter with their victuals, they imagine themselves to be secure against\nall bodily infirmities. In confirmation of this, Gerbillon informs us\nthat the Mongols wear his excrements, pulverized, in little bags about\ntheir necks, as precious relics, capable of preserving them from all\nmisfortunes, and curing them of all sorts of distempers. When this Jesuit\nwas on his second journey into Western Tartary, a deputy from one of the\nprincipal lamas offered the emperor\u2019s uncle a certain powder, contained\nin a little packet of very white paper, neatly wrapped up in a scarf\nof very white taffety; but that prince told him that as it was not the\ncustom of the Manchews to make use of such things, he durst not receive\nit. The author took this powder to be either some of the Great Lama\u2019s\nexcrements, or the ashes of something that had been used by him.\u201d\u2014(\u201cA\nDescription of Thibet,\u201d in Pinkerton\u2019s \u201cVoyages and Travels,\u201d London,\n1814, vol. vii. p. 559).\n\n\u201cGrueber, in his late account of his return from China, A.D. 1661, by\nway of Lassa, or Barantola, as Kircher calls it (see Kircher, China\nIllustrata, part ii. c. 1), but Grueber himself Barantaka (where, he\nsaith, no Christian hath never been) ... above all, he wondered at\ntheir pope (the Grand Lama of Thibet), to whom they give divine honors,\nand worship his very excrements, and put them up in golden boxes, as a\nmost excellent remedy against all mischiefs.\u201d\u2014(Stillingfleet, \u201cDefence\nof Discourse concerning Idolatry in Church of Rome,\u201d London, 1676, pp.\n116-120, quoted by H. T. Buckle, in his \u201cCommonplace Book,\u201d p. 79, vol.\nii. of his Works, London, 1872).\n\nTurner, \u201cEmbassy to Thibet,\u201d London, 1806, makes no reference to the use\nof the excrements of the Grand Lama.\n\nFriar Odoric, of Pordenone, visited L\u2019hassa, Thibet, between A.D. 1316\nand 1330 (see Markham\u2019s edition of Bogle\u2019s \u201cThibet,\u201d London, 1879, p.\n46). Markham believes that the Jesuit Antonio Andrada, \u201cin 1624,\u201d whom he\nstyles \u201can undaunted missionary,\u201d \u201cfound his way over the lofty passes\nto Rudok,\u201d \u201cclimbed the terrific passes to the source of the Ganges, and\neventually, after fearful sufferings, reached the shores of the sacred\nlake of Mansorewar, the source of the Sutlej.\u201d\u2014(Introduction to Bogle\u2019s\n\u201cThibet,\u201d London, 1879).\n\nWarren Hastings speaks of the Thibetan priests of high degree, the\n\u201cKu-tchuck-tus,\u201d who, he says, \u201cadmit a superiority in the Dalai Lama,\nso that his excrements are sold as charms, at great price, among all the\nTartar tribes of this religion.\u201d\u2014(\u201cMemorandum on Thibet,\u201d accompanying\nthe instructions to Mr. Bogle, the first English embassador to that\ncountry. See in Markham\u2019s \u201cThibet,\u201d London, 1879, p. 11.)\n\nIt is truly remarkable that neither in the report nor letters of Bogle,\nnor in the notes of Manning, nor in the fragments of Grueber, Desideri,\nnor Horace Della Penna, preserved in Markham\u2019s \u201cThibet,\u201d can any allusion\nbe found to the use of the excrements of the Grand Lama in religion or\nmedicine.\n\n\u201cLes grands du royaume\u201d (i. e., of Barantola), \u201crecherchent fort les\nexcr\u00e9ments de cette divinit\u00e9\u201d (i. e., Lamacongiu). \u201cIls les portent\nordinairement \u00e0 leur col comme des reliques.\u201d\u2014(\u201cVoyage de P. Grueber \u00e0\nChine,\u201d taken from Conversations with P. Grueber. See, in Th\u00e9venot, vol.\nii., \u201cRelations de Divers Voyages curieux,\u201d Melchis\u00e9dec Thevenot, Paris,\n1696, vol. ii.)\n\nSeveral authorities from whom much was expected are absolutely silent.\n\nNo mention is to be found in Rubruquis of any use of human ordure or\nurine among the Tartars among whom he travelled; all that he says is that\nthey baked their bread on cow-dung. This monk, a Franciscan, was sent by\nKing Louis IX. (Saint Louis), of France, on a mission to the Grand Khan\nof Tartary in 1253, in the execution of which office he travelled for\nthousands of miles through their territory. In Pinkerton it is said: \u201cThe\ntravels of Rubruquis are equally astonishing in whatever light they are\nconsidered. Take them with respect to length, and they extend upwards of\nfive thousand miles one way and nearly six thousand another.\u201d\u2014(Vol. vii.\np. 96.)\n\nDuring such a long journey he should have been able to notice much, but\nwe are to bear in mind that the manners of the Tartars of the Grand\nKhan were at that time somewhat modified by contact with European\ncivilization, having among them many prisoners, as Rubruquis points out,\nwho officiated as artificers, while, on the other hand, we know that the\nmonk was thoroughly ignorant of all their dialects. Marco Polo, who lived\namong the Tartars about the same time, says: \u201cBut now the Tartars are\nmixed and confounded, and so are their fashions.\u201d\u2014(Marco Polo, \u201cTravels,\u201d\nin Pinkerton\u2019s \u201cVoyages,\u201d London, 1814, vol. vii. p. 124.)\n\nDu Halde, although he gives an account of Thibet in his fourth volume,\nand seems to be familiar with all the works on that country, mentioning\nFathers Grueber and Dorville, yet makes no allusion to the use of the\nexcrements of the Grand Lama as amulets or internally. (See Du Halde\u2019s\n\u201cHistory of China,\u201d London, 1736.) The fault may lie with his translator\nin his zeal to \u201cexpurgate.\u201d\n\nDu Halde, a Jesuit missionary, had the assistance of all the members of\nhis order on duty in China; no less than a score or more aided him; one\nof the number, Father Constancin, had a tour of service in the Flowery\nKingdom, as a missionary, of over thirty-two consecutive years. During\nthe generation preceding the appearance of Du Halde\u2019s work, the Jesuits\nhad traversed China, Tartary, and Thibet. Tavernier, whose opportunities\nfor observation were excellent, asserted the fact without ambiguity.\nThe excrement of the Grand Lama was carefully collected, dried, and in\nvarious ways used as a condiment, as a snuff, and as a medicine.\n\n\u201cThe Butan merchants assured Tavernier that they strew his ordure,\npowdered, over their victuals.\u201d\u2014(Tavernier, \u201cTravels,\u201d vol. ii. p. 185.\nFootnote to page 559, vol. vii. Pinkerton\u2019s \u201cVoyages and Travels,\u201d\nLondon, 1814.)\n\n\u201cUnde tantis venerationis indiciis ab omnibus colitur, ut beatum ille se\nreputet, cui Lamarum (quod summis et pretiosis muneribus eum in finem,\nnon sine magno eorum lucro corrumpere solent) benignitate aliquid ex\nnaturalis secessus sordibus aut urina Magn\u00e6 Lam\u00e6 obtigerit. Ex ejusmodi\nenim collo portatis, urina quoque cibis commixta.\u201d\u2014(Letter of Father Adam\nSchall, S. J., \u201cAul\u00e6 Sino-Tartaric\u00e6 Supremi Concilii Mandarinus,\u201d in\nThevenot, vol. ii.; Thevenot\u2019s second volume contains three short letters\nin Latin from Grueber to members of his order, but in none is there any\nmention made of the ordure of the Grand Lama.)\n\n\u201cThere is no king in the world more feared and respected by his\nsubjects than the king of Butan; being in a manner adored by them....\nThe merchants assured Tavernier that those about the king preserve his\nordure, dry it, and reduce it to powder like snuff; that then putting it\ninto boxes, they go every market-day and present it to the chief traders\nand farmers, who, recompensing them for their great kindness, carry it\nhome as a great rarity, and when they feast their friends, strew it upon\ntheir meat. The author adds that two of them showed him their boxes with\nthe powder in them.\u201d\u2014(\u201cA Description of Thibet,\u201d in Pinkerton, London,\n1814, vol. vii. 567.)\n\nThe expression \u201cking of Butan,\u201d as used by Tavernier, means the Grand\nLama of Thibet. Tavernier\u2019s statement has been accepted by the most\ncareful writers. \u201cIndorum nonnullos, incolas scilicet regni Boutan\nHomerda seu excrementis alvinis Regis sui siccatis et pulverisatis\ncibos amicis et convivis suis appositos condire, refert Johannes\nBaptista Tavernier, Itinerar. Indic. lib. 3, cap. 15, fol. m.\u201d (Schurig,\n\u201cChylologia,\u201d Dresden, 1725, p. 775.) The same paragraph quoted in the\nBibliotheca Scatalogica, pages 29, 93, and 96, to which the anonymous\nauthor adds, \u201cet les Tartares et les Japonais tenaient en pareille\nv\u00e9n\u00e9ration la merde du grand lama et du Dairi.\u201d\n\nRosinus Lentilius, in the Ephemeridum Physico-Medicorum, Leipsig, 1694,\nspeaks of the Grand Lama of Thibet as held in such high veneration by\nthe devotees of his faith that his excrements, carefully collected,\ndried, powdered, and sold at high prices by the priests, were used as a\nsternutatory powder, to induce sneezing, and as a condiment for their\nfood, and as a remedy for all the graver forms of disease. He quotes all\nthis from Tavernier, and from Erasmus Franciscus, p. 1662. There is also\nanother citation from Tavernier, lib. 4, cap. 7.\n\n\u201cNec de rege in Bantam, et summo Tangathani Regni Pontifice, magno\nLama, quos tanto in honore subditi habent ut merda eorum magno studio\ncollectam, et in pulverem comminutam (quam Brachmines \u00e6re multo\nsimplicibus divendunt) illi quidem scil. Boutamenses, loco pulvere\nnasalis utantur, eoque lautius, victuri cibos condiant hi vero scil.\nTangat hani pro remedio longe presentissimo ad varios desperatissimosque\nmorbos habeant, aliisque medicamentis admisceant, per s\u00e6pe memoratum\u201d\nTavernier, Itin. lib. 3, cap. 15, et Franciscus, loc. cit. p. 1662.\n\nReferences to \u201camulets\u201d among the peoples of Tartary and Thibet are made\nby nearly all travellers; but few seem to have considered it worth while\nto determine of what these amulets were composed.\n\nFathers Grueber and Dorville say of the Kalmuck Tartar women, \u201ceach with\na charm about their necks to preserve them from dangers.\u201d These may have\nbeen ordure amulets of the Grand Lama.\n\nIn his condensation of the travels into Thibet of Fathers Grueber and\nDorville, Pinkerton omits what they had to say about these amulets,\nalthough in another place, already cited, he refers to it.\n\n(Burats of Siberia.) \u201cI could observe no images among them except\nsome relics given them by their priests which they had from the\nDelay-Lama; these are commonly hung up in a corner of their tents, and\nsometimes about their necks, by way of an amulet to preserve them from\nmisfortunes.\u201d (Bell, \u201cTravels in Asia,\u201d with the Russian Embassy to\nChina, in 1714, in Pinkerton, vol. vii. p. 347). Undoubtedly, these were\namulets of human ordure, etc., received from the Grand Lama.\n\n(Kalmucks of Siberia.) \u201cDes pilules b\u00e9nites qui viennent du Tibet\nm\u00e9ritent attention; on les appelle Schalir. Les pr\u00eatres ne les donnent\nqu\u2019aux Kalmouks riches ou de distinction; ils les portent toujours sur\neux, et ils n\u2019en font usage que dans les maladies graves o\u00f9 la mort\nleur para\u00eet presqu\u2019in\u00e9vitable. Ils pr\u00e9tendent que ces pilules servent \u00e0\ndistraire l\u2019ame des choses temporelles, et \u00e0 la sanctifier: elles sont\nnoires et de la grosseur d\u2019un pois. Je presumai qu\u2019elles renfermaient de\nl\u2019opium ou autre narcotique; mais on m\u2019assure au contraire que leur vertu\n\u00e9tait purgatif.\u201d\u2014(Voyages de Pallas, Paris, 1793, vol. i. pp. 567, 568.)\n\n(Mongolia.) \u201cWhen famous lamas die and their bodies are burnt, little\nwhite pills are reported as found among the ashes, and sold for large\nsums to the devout, as being the concentrated virtue of the man and\npossessing the power of insuring a happy future for him who swallows\none near death. This is quite common. I heard of one man who improved\non this by giving out that these little pills were in the habit of\ncoming out through the skin of various parts of the body. These pills,\ncalled Sharil, met with a ready sale, and then the man himself reaped\nthe reward of his virtue and did not allow all the profit to go to his\nheir.\u201d\u2014(\u201cAmong the Mongols,\u201d Rev. James Gilmour, London, 1883, p. 231.)\n\nThis writer says that these sacred pills are white; another one, already\nnoted, describes them as black, while those obtained by the author from\nMr. W. W. Rockhill are red.\n\nVamb\u00e9ry instances one of the holy men of the Turkomans who, after\nreciting a number of sacred verses, \u201cused to place before him a cup of\nwater into which he spat at the end of each poem, and this composition\n... was sold to the best bidder as a wonder-working medicine.\u201d\u2014(\u201cTravels\nin Central Asia,\u201d New York, 1865, p. 272.)\n\nSuch use of the excrement of ecclesiastical dignitaries was indicated\nin Oriental literature. In the \u201cArabian Nights\u201d King Afrida says to the\nEmirs, among other things, \u201c\u2018And I purpose this night to sacre you all\nwith the Holy Incense.\u2019 When the Emirs heard these words, they kissed\nthe ground before him. Now the incense which he designated was the\nexcrement of the Chief Patriarch, the denier, the defiler of the truth,\nand they sought for it with such instance, and they so highly valued\nit, that the high-priests of the Greeks used to send it to all the\ncountries of the Christians in silken wraps, after mixing it with musk\nand ambergris; hearing of it, kings would pay a thousand gold pieces\nfor every dram, and they sent for and sought it to fumigate brides\nwithal; and the Chief Priests and the Great Kings were wont to use a\nlittle of it as a Collyrium for the eyes, and as a remedy in sickness\nand colic; and the Patriarchs used to mix their own skite (excrement)\nwith it, for that the skite of the Chief Patriarch would not suffice for\nten countries.\u201d\u2014(Burton\u2019s edition, vol. ii. pp. 222, 223). In Burton\u2019s\nIndex this is called \u201cHoly Merde.\u201d Burton also says, \u201cThe idea of the\nHoly Merde might have been suggested by the Hindus; see Mandeville, of\nthe archiprotopapaton (prelate) carrying ox-dung and cow-urine to the\nking, who therewith anoints his face and breast, etc. And, incredible\nto relate, this is still practised by the Parsis, one of the most\nprogressive and sharpest-witted of the Asiatic races.\u201d\u2014(Idem.)\n\nRochefoucauld tells us that we ascribe to others the faults of which we\nourselves would be guilty, had we the opportunity. The Arabians no doubt\nwere fully acquainted with just such customs; possibly, the Greeks also.\n\nThe Kalmucks believe in spirits or genii called \u201cBourkans,\u201d and in a\nmaleficent one known as \u201cErlik-khan.\u201d They tell a story of three of\nthese \u201cBourkans,\u201d one of them being Sakya-Muni: \u201c\u00c9tant un jour assis\nensemble, firent leurs pri\u00e8res dans la plus grande ferveur, ayant les\nyeux ferm\u00e9s, ainsi que cela se pratique chez les Kalmouks, le g\u00e9nie\ninfernal s\u2019approche d\u2019eux, et fit ses ordures dans la coupe sacr\u00e9e\nque les pr\u00eatres ont devant eux lorsqu\u2019ils font la pri\u00e8re. D\u00e8s que les\ndieux s\u2019en aper\u00e7urent, ils tinrent conseil. Ils conclurent que s\u2019ils\nr\u00e9pandoient cette mati\u00e8re venimeuse dans les airs, ils f\u00e9roient p\u00e9rir\ntous les habitants de cet \u00e9l\u00e9ment; et que s\u2019ils la j\u00e9toient sur la\nterre, ils f\u00e9roient mourir tous les \u00eatres vivans qui l\u2019occupent. Ils\nr\u00e9solurent donc, pour le bien de l\u2019humanit\u00e9, de l\u2019avaler. Sakya-Muni eut\npour sa part le fond de la coupe; le levain \u00e9toit si fort que son visage\ndevint tout bleu. C\u2019est la raison pour laquelle on lui peint la figure\nen bleu dans les images; ses idoles ont seulement le bonnet verniss\u00e9 en\nbleu.\u201d\u2014(Voyages de Pallas, Paris, 1793, vol. i. p. 548).\n\nThis is a lame explanation, invented by the Lamas after men had become\nsomewhat refined, and had begun to evince a repugnance to these\ndiabolical usages. Compare with the notes presented by Mr. W. W.\nRockhill, the Oriental scholar and Thibetan explorer, on p. 37.\n\nThe following is from a manuscript by Mr. W. W. Rockhill, entitled \u201cThe\nLamaist Ceremony called the Making of the Mani Pills:\u201d\u2014\n\n\u201cCertain indestructible particles of the bodies of the Buddhas and\nsaints, as well as certain other bodily remains, have ever been\nconsidered by Buddhists to enjoy certain properties, such as that of\nemitting light, and of having great curative properties. The travels of\nHuein-Tsang and of Fa-hsien are filled with accounts of the discovery of\nsuch treasures, and of the supernatural properties which they possessed.\nAmong Thibetans, the first class of these relics is known as \u2018pedung\u2019\n(upel-gedung), the second as \u2018dung-rus\u2019 (gdung-rus). They say the pedung\nare minute globules found in the bones of Buddhas and saints, that they\npossess wonderful brilliancy, and that sometimes they may be seen on\nthe exterior of some saintly person, when they have the appearance of\nbrilliant drops of sweat. While these pedung have most potent curative\nproperties, they become also the palladium of the locality fortunate\nenough to have them. By a natural extension of the idea of the power of\npedung, Thibetans have come to think that if one preserves and carries\nabout on one\u2019s person even a little of the excretions, or of the hair\nor nail-trimmings of a saint who is known to have pedung, such, for\ninstance, as the Tale-Lama, or the Panchan-Rimpoche, they will shield him\nfrom gun or sword wounds, sickness, etc.; hence the extraordinary objects\none so often finds in Thibetan charm-boxes (Ka-Wo).\n\n\u201cThe properties of pedung have also given rise to another belief, with\nwhich this paper is more properly concerned,\u2014that of manufacturing pills,\nto which the god Shourizog, at the supplication of the officiating lamas,\nimparts the properties of his own divine body, and then imparts to them\nthe curative and protective properties of real pedung. These pills are\nknown as mani-rilbu, or \u2018precious pills,\u2019 and are in constant use as\nmedicine among the people of Thibet and Mongolia. Large quantities of\nthem are also sent by each tribute-bearing minion to the Emperor of\nChina. In Chinese, they are called \u2018Tsu-mu-yas,\u2019 or \u2018thih-ma-yao,\u2019 and\nmust not be confounded with a liliaceous plant of same name (Hanbury\u2019s\n_Anemarhena asphodeloides_), the rhizome of which is used in medicine,\nand which is also a product of Thibet.\n\n\u201cPerhaps the better name for \u2018mani-rilbu\u2019 is \u2018tzu-sheng-wan,\u2019 \u2018dilated\npills,\u2019 which I have heard used for them in Pekin, as will be better\nseen after reading the following account of the manner in which they are\nmanufactured.\n\n\u201cThe greater part of the account here given of the process of making the\npills is taken from a Thibetan work containing a minute account of the\nceremony, together with the prayers to be recited, etc., the title of\nwhich is \u2018Ceremony of Making Mani Pills\u2019 (Mani Rilbu grub gi choga), in\nseven leaves.\n\n\u201cVerbal explanations from the lamas who explained the text to me are\nincorporated wherever necessary.\n\n\u201cSeven days prior to the commencement of the ceremony the lama who is to\nconduct it and the priests who are to take part in it commence to abstain\nfrom the use of meat, spirits, garlic, tobacco, and other articles of\nfood held impure, or which are bad-smelling, and during the progress\nof the ceremony, which is twenty-one, forty-nine, or one hundred days\nin length, none of the above articles are allowed in the temple, nor\nare unclean persons or those who are partaking of the above prohibited\nsubstances.\n\n\u201cThe ceremony begins by making the pills, and the process is described,\nin the work mentioned above, as follows: \u201cThe Lama, his head\nclean-shaved, and his vestments being as they should be, grinds into\nfine flour some roasted grain, then mixing it with pure and sweet-scented\nwater, he makes the necessary amount of paste; the pills are then\nmade and coated over with red. When all this has been done, a vase is\ntaken which is dry and without any flaw or blemish, and which is also\nperfectly clean, and in it the pills are poured until it is two-thirds\nfull. The vase is then wrapped in a silk cover, which is tied on with\na silk thread, and sealed. The vase, after this, is put on a stand,\nin a perfectly upright position, and around the latter are arranged\nbowls of water and other offerings, two by two. The most revered image\nof Tug-je-chon-po (i. e., Shouresig) which the lamasery possesses is\nthen clothed in its robes, and placed on top of the vase; then, without\nshaking the vase, a dorje (a marginal note explains that this is the\nThunder-bolt or Sadjra of Indra: it is in constant use in all the Lamaist\nceremonies, and is generally held in the right hand, between the thumb\nand index, while prayers are being read. In the left hand the lama\nusually holds a bell), wrapped in a clean piece of cotton or woollen\nstuff, is tied to the string around the neck of the vase. After an\ninterval of meditation and prayer, offerings are made of \u2018water, flowers,\nincense, lamps, perfumes, food, etc., ... while music plays.\u2019 Then the\nhelp of the god is invoked \u2018to impart the necessary virtues to the pills,\n... for this world is sunk in sin and iniquity, and Shouresig alone can\nhelp it, and drag it out of the mire.\u2019 As a means thereto he is now\nbesought, in his great mercifulness, to bless these pills, so that they\nmay free from the orb of transmigration those who shall have attained\nmaturity of mind, to impart to them by absorption the peculiar flavor of\nhis resplendent person, so that they may become indistinguishable from\nit, like water poured into water, etc., etc.\n\n\u201cThis ceremony, which is a most expensive one, and most trying on the\nLamas, is not at all common in the Lamaseries of China or Mongolia, and\nis confined to the larger one in Thibet; the only one at Pekin, where\nit is sometimes performed, is the Shih-fang-tang, to the west of the\nHsi-huang-tsu, outside of the north side of the city.\u201d\n\nThe above ceremony describes a symbolical alvine dejection, and the\nmost plausible explanation is, that the lamas, finding trade good and\nthe Buddhist laity willing to accept more \u201camulets\u201d than the Grand Lama\nwas able, unaided, to supply, hit upon this truly miraculous mode of\nreplenishing their stock.\n\nMr. Rockhill explains that the word \u201cpedung,\u201d used in the above\ndescription, means \u201cremains.\u201d Taking into consideration the fact that\nthese people, although remotely, are related to the Aryan stock, which\nis the ancestor of the English, German, Irish, Latin, and others, from\nwhich we spring, the meaning, as here given, is certainly not without\nsignificance. \u201cDung,\u201d in our own tongue, means nothing more nor less than\nremains, reliqui\u00e6 of a certain kind.\n\nWebster traces the word \u201cdung\u201d to the Anglo-Saxon dung, dyncg,\ndincg,\u2014excrement; Dyngan, to dung; N. H. German, dung, dunger; O. H.\nGerman, Tunga; Sw. Dynga; Danish, Dynge and Dyngd; Icelandic, Dyngia and\nDy. This shows it to be essentially Indo-Germanic in type, and fairly\nto be compared with the words \u201cpedung\u201d and \u201cdung-rus\u201d of Mr. Rockhill\u2019s\nmanuscript.\n\nIn the country of Ur of the Chaldees, which was the home of Abraham (Gen.\nxi. 2), there reigned a king, \u201cthe father of Dungi.\u201d The exact meaning of\nthe name \u201cDungi\u201d has not been made known. The name of the king himself,\nstrangely enough, was \u201cUrea,\u201d or \u201cUri,\u201d\u2014it is read both ways. His date\nhas been fixed at 3,000 years B.C.\n\nThe information in preceding paragraph was furnished by Prof. Otis T.\nMason, of the National Museum, Washington, D.C.\n\nLenormant makes him out as of high antiquity,\u2014\u201cthe most ancient of the\nBabylonian kings,\u201d \u201ckings who can vie in antiquity with the builders of\nthe Egyptian pyramids,\u2014Dungi, for instance.\u201d\u2014(\u201cChaldean Magic,\u201d p. 333.)\n\nSmith ascribes him to the date of at least 2,000 B.C.\u2014(\u201cAssyrian\nDiscoveries,\u201d New York, 1876, p. 232.)\n\nMr. W. W. Rockhill, for six years secretary of the Legation of the United\nStates, in Pekin, is a member of the Oriental Society, and a scholar of\nthe highest attainments, more particularly in all that relates to the\nlanguages, customs, and religions of China and Thibet, in which countries\nhe has travelled extensively.\n\nThe sacred pills presented by him to the author were enclosed in a silver\nreliquary, elaborately chased and ornamented; in size they were about as\nlarge as quail-shot; their color was almost orange, or between that and\nan ochreous red.\n\nThrough the kindness of Surgeon-General John Moore, U. S. Army, they were\nanalyzed by Dr. Mew, U. S. Army, with the following results:\u2014\n\n                                                   \u201cApril 18, 1889.\n\n    \u201cI have at length found time to examine the Grand Lama\u2019s\n    ordure, and write to say that I find nothing at all remarkable\n    in it. He had been feeding on a farinaceous diet, for I found\n    by the microscope a large amount of undigested starch in the\n    field, the presence of which I verified by the usual iodine\n    test, which gave an abundant reaction.\n\n    \u201cThere was also present much cellulose, or what appeared to be\n    cellulose, from which I infer that the flour used (which was\n    that of wheat) was of a coarse quality, and probably not made\n    in Minnesota.\n\n    \u201cA slight reaction for biliary matter seemed to show that there\n    was no obstruction of the bile ducts. These tests about used up\n    the four very small pills of the Lama\u2019s ordure.\n\n              \u201cVery respectfully and sincerely yours,\n\n                                              (Signed) \u201cW. M. MEW.\u201d\n\n\n\n\nIX.\n\nTHE STERCORANISTES.\n\n\nThat Christian polemics have not been entirely free from such ideas may\nbe shown satisfactorily to any one having the leisure to examine the\nvarious phases of the discussion upon the doctrine of the Eucharist.\n\nThe word \u201cstercoranistes,\u201d or \u201cstercorarians,\u201d is not to be found in\nthe last edition of the Encyclop\u00e6dia Britannica; but in the edition\nof 1841 the definition of the word is as follows: \u201cStercorarians, or\nStercoranistes, formed from _stercus_, \u2018dung,\u2019 a name which those of the\nRomish church originally gave to such as held that the host was liable to\ndigestion and all its consequences, like other food.\u201d This definition was\ncopied verbatim in Rees\u2019s Cyclop\u00e6dia of Arts, Sciences, and Literature,\nPhiladelphia.\n\nThe dispute upon \u201cStercoranisme\u201d began in 831, upon the appearance of\na theological treatise by a monk named Paschasius Radbert.\u2014(See the\n\u201cInstitutes of Ecclesiastical History,\u201d John Lawrence von Mosheim,\ntranslated by John Murdock, D.D., New Haven, 1832, vol. ii. p. 104 _et\nseq._)\n\nThe grossly sensual conception of the presence of the Lord\u2019s body in\nthe sacrament, according to which that body is eaten, digested, and\nevacuated like ordinary food, is of ancient standing, though not found\nin Origen, nor perhaps in Rhabanus Maurus. It certainly originated with\na class of false teachers contemporary with or earlier than Rhabanus\nMaurus, whom Paschasius Radbert condemns,\u2014\u201cFrivolum est ergo in hoc\nmysterio cogitare in stercore ne commisceatur in digestione alterius\ncibi\u201d (De Corp. et Sanguin. Domin. cap. 20). He does not, however, apply\nthe term \u201cStercoranistes\u201d to his opponents. Cardinal Humbert is the\nfirst to so employ the word. This use was in a polemic against Nicetas\nPectoratus, written in support of Azymitism, etc. From this source the\nword was adopted into common usage.\u2014(Schrockli Kirchengesch. XXIII.? 429,\n499; Herzog, Real Encyclop., s. v.; McClintock and Strong, Cyclop. of\nBiblical, Theological, and Ecclesiastical Literature, New York, 1880; see\nalso Schaff-Herzog, \u201cCyclop\u00e6dia of Religious Knowledge,\u201d New York, 1881,\narticle \u201cStercoranistes.\u201d)\n\n(Stercoranistes.) (Hist. Eccles.) \u201cNom que quelques \u00e9crivains ont donn\u00e9\na ceux qui pensoient que les symboles eucharistiques \u00eatoient sujets \u00e0\nla digestion et \u00e0 toutes ses suites de m\u00eame que les autres nourritures\ncorporelles.... Ce mot est d\u00e9riv\u00e9 du Latin, \u2018stercus,\u2019 excrement.\nOn ne convient pas g\u00e9n\u00e9ralement de l\u2019existence de cette erreur. Le\npr\u00e9sident Manguin l\u2019attribue \u00e0 Amalaire, auteur du neuvi\u00e8me si\u00e8cle....\nEt le cardinal Humbert dans sa r\u00e9ponse a Nicetas Pectoratus, l\u2019appelle\nnettement stercoraniste, parceque celui-ci pr\u00e9tendoit que la perception\nde l\u2019hostie rompoit le je\u00fbne. Enfin, Alger attribue la m\u00eame erreur\naux Grecs. Mais ces accusations ne paroissent pas fond\u00e9es, car; ...\nAmalaire propose \u00e0 la v\u00e9rit\u00e9 la question si les esp\u00e8ces eucharistiques\nse consument comme les aliments ordinaires; mais, il ne la d\u00e9cide pas.\nNicetas pr\u00e9tend aussi que l\u2019Eucharistique rompt le je\u00fbne, soit qu\u2019il\nreste dans les esp\u00e8ces quelque vertu nutritive, soit parce qu\u2019apr\u00e8s avoir\nr\u00e9cu l\u2019Eucharistique, ou peut prendre autres aliments; mais, il ne paroit\npas avoir admis la consequence que lui impute le Cardinal Humbert. Il ne\nparoit pas non plus que les autres Grecs soient tomb\u00e9s dans cette erreur.\nS. Jean Damascene les en disculpe. Mais, soit que le Stercoranisme\nait exist\u00e9 ou non, les protestans n\u2019en peuvent tirer aucun avantage\ncontre la pr\u00e9sence r\u00e9ele, que cette erreur suppose plut\u00f4t qu\u2019elle ne\nl\u2019\u00e9branle.\u201d\u2014(Voyez M. Wuitass, trait\u00e9 de l\u2019Eucharistie, premi\u00e8re partie,\nquest. 2, art. 1; p. 416 et suiv. Encyclop. ou Diction. Raisson. des\nSciences, des Arts, et des Metiers, tome quinzi\u00e8me, Neufchatel, 1765,\nart. \u201cStercoranistes.\u201d)\n\n\u201cSi qui fuerunt, fuere nonnulli nono s\u00e6culo, qui Corpus Christi quod in\nEucharistia continetur secessui, ac defectioni obnoxium esse putabat ita\nut corruptis speciebus et ipsum Corpus Christi corrumperatur.\u201d\u2014(\u201cDict. of\nSects and Heresies,\u201d etc., T. H. Blunt, Oxford, 1874, where a number of\nreferences are given.)\n\n\u201cStercorantistarum, nomen non sect\u00e6, sed convitii fuit.\u201d\u2014(Baronius,\n\u201cAnnales,\u201d Lucca, 1758.)\n\nStercoranisme. Stercoranistes. Stercus. \u201cMembre d\u2019une secte qui sout\u00e9nait\nque les esp\u00e8ces de l\u2019Eucharistie \u00e9taient dig\u00e9r\u00e9es et transform\u00e9es en\nexcr\u00e9ment comme les autres aliments\u201d (Encyclop.).\n\n\u201cOn a d\u00e9sign\u00e9 dans le XIX. si\u00e8cle sous le nom de Stercoranistes, les\nth\u00e9ologiens qui niaient que la substance du pain et du vin fut chang\u00e9e\ndans l\u2019Eucharistie au corps et au sang de Jesus Christ.\u201d\n\n\u201cTout ce qui entre dans la bouche, descend le ventre et va au r\u00e9trait.\u201d\n\n\u201cPr\u00e9tendirent que si le corps et le sang de J\u00e9sus Christ, avaient pris la\nplace de la substance du pain et du vin, ils devraient subir les m\u00eames\naccidents qui seraient arriv\u00e9s \u00e0 cette substance si elle avait \u00e9t\u00e9 re\u00e7ue\npar le communiant.\u201d\u2014(P. Larousse, \u201cGrand Dictionnaire Universel,\u201d Paris,\n1875.)\n\nBrand, in his \u201cEncyclop\u00e6dia of Science, Literature, and Art,\u201d article\n\u201cStercoranism,\u201d says: \u201cA nickname which seems to have been applied in\nthe Western churches in the fifth and sixth centuries to those who held\nthe opinion that a change took place in the consecrated elements, so as\nto render the divine body subject to the act of digestion.\u201d He refers to\nMosheim\u2019s \u201cEcclesiastical History\u201d for a fuller account.\n\nThe same ideas obtained among the illiterate as a matter of course.\n\nThe First Gospel of the Infancy of Jesus Christ seems to have been\nreceived by the Gnostics of the second century as canonical, and accepted\nin the same sense by Eusebius, Athanasius, Chrysostom, and others of the\nFathers and writers of the Church. Sozomen was told by travellers in\nEgypt that they had heard in that country of the miracles performed by\nthe water in which the infant Jesus had been washed. According to Ahmed\nben Idris, this gospel was used in parts of the East in common with the\nother gospels; while Ocobius de Castro asserts that in many churches of\nAsia and Africa it was recited exclusively. (See Introduction to the\n\u201cApocryphal New Testament,\u201d William Hone, London, 1820.) But, on the\nother hand, all the apocrypha were condemned by Pope Gelasius in the\nfifth century; and this interdict was not repealed until the time of Paul\nIV. in the sixteenth century.\u2014(See Bunsen, \u201cAnalecta,\u201d Hamburg, 1703.)\n\nIn the following extracts it will be noted that the miracles recorded\nwere wrought either by the swaddling-clothes themselves or by the water\nin which they had been cleansed; and the inference is that the excreta of\nChrist were believed, as in many other instances, to have the character\nof a panacea, as well as generally miraculous properties.\n\nThe Madonna gave one of the swaddling clothes of Christ to the Wise Men\nof the East who visited him; they took it home, \u201cand having, according\nto the custom of their country, made a fire, they worshipped it.... And\ncasting the swaddling cloth into the fire, the fire took it and kept it\u201d\n(1 Inf. iii. 6, 7).\n\nWe read of the Finnish deity Wainemoinen that \u201cthe sweat which dropped\nfrom his body was a balm for all diseases.\u201d The very same virtues\nwere possessed by the sweat of the Egyptian god Ra (\u201cChaldean Magic,\u201d\nLenormant, p. 247, quoting the Kalewala, part 2, r. 14).\n\nOn arrival in Egypt after the Flight\u2014\u201cWhen the Lady Saint Mary had washed\nthe swaddling clothes of the Lord Christ and hanged them out to dry upon\na post ... a certain boy ... possessed with the devil, took down one of\nthem and put it upon his head. And presently the devils began to come out\nof his mouth and fly away in the shape of crows and serpents. And from\nthis time the boy was healed by the power of the Lord Christ.\u201d\u2014(1 Inf.\niv. 15, 16, 17.)\n\n\u201cOn the return journey from Egypt, Christ had healed by a kiss a lady\nwhom cursed Satan ... had leaped upon ... in the form of a serpent. On\nthe morrow, the same woman brought perfumed water to wash the Lord Jesus;\nwhen she had washed him, she preserved the water. And there was a girl\nwhose body was white with leprosy, who being sprinkled with this water\nwas instantly cleansed from her leprosy.\u201d\u2014(1 Inf. vi. 16, 17).\n\nThere is another example of exactly the same kind in 1 Inf. vi. 34. See,\nagain, 1 Inf. ix. 1, 4, 5, 9; x. 2, 3; xii. 4, 5, 6. \u201cAnd in Matarea the\nLord Jesus caused a well to spring forth, in which Saint Mary washed his\ncoat. And a balsam is produced or grown in that country from the sweat\nwhich ran down there from the Lord Jesus.\u201d\u2014(Gospel of the Infancy, viii.:\n\u201cThe Apocryphal New Testament,\u201d William Hone, London, 1820, p. 47.)\n\n\u201cIn Ireland, weakly children are taken to drink the ablution, that is,\nthe water and wine with which the chalice is rinsed after the priest has\ntaken the communion,\u2014the efficacy arising from the cup having just before\ncontained the body of our Lord.\u201d (See \u201cFolk-Medicine,\u201d Black, London,\n1883, p. 88.) The same cure was also in vogue in England, and in each\ncase for the whooping-cough.\n\nThis has all the appearance of a commingling of two separate streams\nof thought; compare with it the notes on the expression from Juvenal,\n\u201cPriapo ille bibit vitreo,\u201d page 428, as well as those in regard to the\ncanons of Beauvais on page 429.\n\n\u201cAn offshoot of the Khlysti, known as the \u201cShakouni,\u201d or Jumpers, openly\nprofessed debauchery and libertinism to excess.... Others of their rites\nare abject and disgusting; their chief is the living Christ, and their\ncommunion consists in embracing his body,\u2014ordinary disciples may kiss\nhis hand or his foot; to those of a more fervent piety, he offers his\ntongue.\u201d\u2014(\u201cThe Russian Church and Russian Dissent,\u201d Albert F. Heard, New\nYork and London, 1887, pp. 261-262.)\n\nThe subjoined extract is from \u201cM\u00e9lusine\u201d (Gaidoz), Paris, May 5, 1888.\n\n\nUN DALAI-LAMA IRLANDAIS.\n\n\u201cA l\u2019occasion des reliques journali\u00e8res du Dalai-Lama dont on fait des\npilules pour les d\u00e9vots, histoire que les imprimeurs de cette Revue\nn\u2019avaient pas voulu \u2018avaler\u2019 (voir plus haut, col. 24) Mr. Wh. Stokes\nnous a signal\u00e9 un curieux passage des annales irlandaises. Nous croyons\nint\u00e9ressant de le traduire ici. Cet \u2018acte de foi\u2019 se passait en l\u2019an 605,\net le h\u00e9ros en est le roi Aedh, surnomm\u00e9 Uairidhnach.[14]\n\n\u201cUn jour il passa, n\u2019\u00e9tant encore que prince royal, par le territoire\nd\u2019Othain-Muira; il lava ses mains \u00e0 la rivi\u00e8re qui traversa le territoire\nde la ville. Othain est le nom de la rivi\u00e8re, et c\u2019est de l\u00e0 que la ville\na son nom. Il prit de l\u2019eau pour s\u2019en laver la figure. Un de ses gens\nl\u2019arr\u00eata. \u2018Roi, dit-il, ne mets pas cette eau sur ton visage.\u2019 \u2018Quoi\ndonc?\u2019 dit le roi. \u2018J\u2019ai honte de le dire,\u2019 dit-il. \u2018Quelle honte as-tu\n\u00e0 dire la v\u00e9rit\u00e9? dit le roi. \u2018Voici ce que c\u2019est,\u2019 dit-il; \u2018c\u2019est sur\ncette eau que se trouve le _water-closet_ des clercs.\u2019 \u2018Est-ce ici, que\nvient le clerc lui-m\u00eame\u2019 (c\u2019est \u00e0 dire le chef des clercs) \u2018pour se\nsoulager?\u2019\n\n\u201c\u2018C\u2019est ici m\u00eame,\u2019 dit le page. \u2018Non seulement,\u2019 dit le roi, \u2018je mettrai\ncette eau sur ma figure, mais j\u2019en mettrai dans ma bouche, et j\u2019en\nboirai\u2019 (et il en but trois gorg\u00e9es); \u2018car l\u2019eau o\u00f9 il se soulage vaut\npour moi l\u2019eucharistie.\u2019\n\n\u201cCela fut racont\u00e9 \u00e0 Muira (le chef des clercs), et il rendit gr\u00e2ces \u00e0\nDieu de ce que Aedh avait une semblable foi; et il appela aupr\u00e8s de lui\nAedh et il lui dit: \u2018Cher fils, en r\u00e9compense de ce respect que tu as\nmontr\u00e9 \u00e0 l\u2019\u00c9glise, je te promets, en pr\u00e9sence de Dieu, que tu obtiendras\nbient\u00f4t la royaut\u00e9 d\u2019Irlande, que tu auras victoire et triomphe sur tes\nennemis, que tu ne mourras pas de mort subite,[15] que tu recevras le\ncorps de Christ de ma main, et je prierai le Seigneur pour toi, pour que\nce soit la vieillesse qui t\u2019enl\u00e8ve de cette vie.\u2019\n\n\u201cCe fut peu de temps apr\u00e8s cela qu\u2019Aedh obtint la royaut\u00e9 d\u2019Irlande et il\ndonna des terres fertiles \u00e0 Muira d\u2019Othain.[16]\n\n\u201cComme le lecteur ne manquera pas de le remarquer, c\u2019est par \u00e9dification\nque l\u2019annaliste, clerc lui-m\u00eame, raconte cette histoire. En effet, elle\nfait honneur \u00e0 la pi\u00e9t\u00e9 du roi et elle prouve que \u2018le respect montr\u00e9 \u00e0\nl\u2019\u00c9glise ... a obtenu sa r\u00e9compense.\u2019 Ce qui vient des hommes de Dieu\nparticipe en effet au caract\u00e8re sacr\u00e9 de Dieu qu\u2019ils repr\u00e9sentent.\n\n\u201cSi l\u2019on cherchait \u00e0 \u00e9tendre cette enqu\u00eate de scatologie hi\u00e9ratique on\ntrouverait sans doute bien des croyances et des pratiques r\u00e9pugnantes \u00e0\nnotre go\u00fbt de civilis\u00e9s, mais raisonnables en un sens quand on accepte le\npoint de d\u00e9part, quand on ne condamne pas la logique, et surtout quand\non se rappelle que le d\u00e9go\u00fbt pour les r\u00e9sidus de la digestion n\u2019est\ndevenu instinctif que pour la vie civilis\u00e9e et les habitudes sociales.\nLes peuples qui ne se lavent pas doivent certainement sentir autrement\nque nous, et m\u00eame ne pas sentir du tout; et nos anc\u00eatres de l\u2019\u00e2ge des\ncavernes n\u2019avaient certainement l\u2019odorat plus difficile. On assure que\nchez les Namas, tribu hottentote, le shaman qui c\u00e9l\u00e8bre un mariage\nasperge les conjoints de son urine. Cela remplace notre eau b\u00e9nite. Le\nshaman est en effet \u2019un homme de Dieu,\u2019 par excellence; car, lorsqu\u2019il se\nlivre \u00e0 ces danses d\u00e9sordonn\u00e9es qui sont une partie du culte, on croit\nque le dieu descend en lui, non en esprit, mais en r\u00e9alit\u00e9.\n\n\u201cC\u2019est aussi le cas de rappeler un usage linguistique des habitants de\nSamoa dans la Polyn\u00e9sie. Lorsqu\u2019une femme est sur le point d\u2019accoucher,\non adresse des pri\u00e8res au dieu ou g\u00e9nie de la famille du p\u00e8re et \u00e0 celui\nde la famille de la m\u00e8re. Quand l\u2019enfant est n\u00e9, la m\u00e8re demande quel\ndieu on \u00e9tait en train de prier \u00e0 ce moment. On en prend soigneusement\nnote et ce dieu sera en quelque sorte le \u201cpatron\u201d de l\u2019enfant pendant le\nreste de sa vie.\n\n\u201cPar respect pour ce dieu, l\u2019enfant est appel\u00e9 son excr\u00e9ment et pendant\nson enfance on l\u2019appelle r\u00e9ellement, comme \u2018petit-nom,\u2019 \u2018m\u2e3a de Tongo,\u2019\nou de Satia, ou de tout autre dieu, suivant le cas. La formule est\ngrossi\u00e8re, mais l\u2019intention, sous une apparence tout mat\u00e9rielle, part\nd\u2019un sentiment de respect et de pi\u00e9t\u00e9 \u00e0 l\u2019\u00e9gard de la divinit\u00e9.\u201d\n\nThe last two paragraphs of the above are taken from the work of the\nmissionary Turner, who lived for seventeen years in the islands of\nPolynesia; they appear in his \u201cSamoa,\u201d London, 1884, p. 79. But in the\nsame book, issued under the title \u201cPolynesia,\u201d London, 1861, it has been\nexpunged.\n\nThe mother of the King of Uganda invited Speke to visit her and drink\npomb\u00e9, the native plantain wine; when she happened to spill some of\nthis the servants \u201cinstantly fought over it, dabbing their noses on the\nground, or grabbing it with their hands, that not one atom of the queen\u2019s\nfavor might be lost; for everything must be adored that comes from\nroyalty, whether by design or accident.\u201d (Speke, \u201cNile,\u201d London, 1863,\nvol. ii. p. 313.) This is the Grand Lama business over again and nothing\nelse.\n\nThe people of Madagascar have an annual feast of the greatest solemnity,\nduring which no cattle are allowed to be slaughtered; \u201cwhich means\nthat none can be eaten, as meat will not keep twenty-four hours in\nMadagascar.\u201d This festival is called \u201cThe Queen\u2019s Bath,\u201d and is arranged\nwith much parade. \u201cWhen the water was warm the queen stepped down and\nentered the curtained space. In a few moments salvos of artillery\nannounced to the people that the queen was taking her bath. In a few\nminutes more she reappeared, sumptuously clothed with jewels. She\ncarried a horn filled with the bath-water, with which she sprinkled the\ncompany.\u201d\u2014(\u201cEvening Star,\u201d Washington, D. C., quoting from \u201cTranscript,\u201d\nBoston, Massachusetts.)\n\nThat the ruler of a tribe or nation is in some manner connected with and\nrepresentative of the deities adored by the tribe or nation, is a form of\nman-worship presenting its most perfect manifestation in the reverence\naccorded the Grand Lama; but no part of the world has been free from\nit, and among our own forefathers it obstinately held its ground in the\nopinion so long prevalent all over Europe that the touch of the king\u2019s\nhand would cure the scrofula. This remedial potency was also ascribed to\nwomen in a certain condition.\n\n\u201cScrofulous sores were believed by some to be cured by the touch of a\nmenstruating woman.\u201d\u2014(Pliny, Bohn\u2019s edition, lib. 28, cap. 24.)\n\n\u201cThe Hindu wife is in Paradise compared to the Hindu widow. The condition\nof the wife is bad enough. As the slave of her husband, she eats after\nhe is through, and she eats what is left. She has no education to speak\nof, and her only hope of salvation is in him. She stands while he sits\nin the household; and she cannot, if she lives in the interior, go to\nthe Ganges and bathe herself in the sacred water. I am told that in many\ncases she considers it a privilege to bathe her husband\u2019s feet after he\nreturns, and thinks that she gets some absolution from sin by drinking\nthe water.\u201d\u2014(Frank G. Carpenter, in \u201cWorld,\u201d New York, June 30, 1889.)\n\n\u201cPyrrhus, king of Epirus, possessed the power of curing individuals\nattacked by enlarged spleen by simply pressing his right foot upon that\nviscera.\u201d\u2014(\u201cThe Physicians of the Middle Ages,\u201d T. C. Minor, M.D.,\nCincinnati, Ohio, 1889, p. 5. A translation of \u201cLe Moyen Age M\u00e9dical,\u201d of\nDr. Edmond Dupouy.)\n\n\n\n\nX.\n\nTHE BACCHIC ORGIES OF THE GREEKS.\n\n\nThe Bacchic orgies of the Greeks, while not strictly assimilated to the\nur-orgies, can scarcely be overlooked in this connection.\n\nMontfaucon describes the Omophagi of the Greeks: \u201cLes Omophagies\n\u00e9toient une f\u00eate des Grecs qui passoient la fureur Bacchique; ils\ns\u2019entortilloient, dit Arnobe, de serpens et mangeoient des entrailles\nde Cabri crues, dont ils avaient la bouche toute ensanglant\u00e9e; cela est\nexprim\u00e9e par le nom Omophage. Nous avons vu quelquefois des hommes tous\nentortillez de serpens et particuli\u00e8rement dans Mithras.\u201d\u2014(Montfaucon,\n\u201cL\u2019Antiquit\u00e9 expliqu\u00e9e,\u201d tome 2, book 4, p. 22.)\n\nThe references to serpent-worship are curious, in view of the fact that\nsuch ophic rites still are celebrated among the Mokis, the next-door\nneighbors of the Zu\u00f1is, and once existed among the Zu\u00f1is themselves. The\nallusion to _Mithras_ would seem to imply that these orgies must have\nbeen known to the Persians as well as the Greeks.\n\nBryant, speaking of the Greek orgies, uses this language: \u201cBoth in the\norgies of Bacchus and in the rites of Ceres, as well as of other deities,\none part of the mysteries consisted in a ceremony (_omophagia_), at which\ntime they ate the flesh quite crude with the blood. In Crete, at the\nDionisiaca, they used to tear the flesh with their teeth from the animal\nwhen alive.\u201d\u2014(Bryant, \u201cMythology,\u201d London, 1775, vol. ii. p. 12.)\n\nAnd again, on p. 13: \u201cThe M\u00e6nules and Bacch\u00e6 used to devour the raw\nlimbs of animals which they had cut or torn asunder.... In the island of\nChios it was a religious custom to tear a man limb from limb, by way of\nsacrifice to Dionysius. From all which we may learn one sad truth, that\nthere is scarce anything so impious and unnatural as not, at times, to\nhave prevailed.\u201d\u2014(Idem.)\n\nFaber tells us that: \u201cThe Cretans had an annual festival ... in their\nfrenzy they tore a living bull with their teeth, and brandished serpents\nin their hands.\u201d\u2014(Faber, \u201cPagan Idolatry,\u201d London, 1816, vol ii. p. 265.)\n\n\nBACCHIC ORGIES IN NORTH AMERICA.\n\nThese orgies were duplicated among many of the tribes of North America.\nPaul Kane describes the inauguration of Clea-clach, a Clallum chief\n(northwest coast of British America): \u201cHe seized a small dog and began\ndevouring it alive.\u201d He also bit pieces from the shoulders of the male\nby-standers.\u2014(See \u201cArtist\u2019s Wanderings in North America,\u201d London, 1859,\np. 212; also, the same thing quoted by Herbert Spencer in \u201cDescriptive\nSociology.\u201d)\n\nSpeaking of these ceremonies, Dr. Franz Boas says: \u201cMembers of tribes\npractising the Hamatsa ceremonies show remarkable scars produced by\nbiting. At certain festivals it is the duty of the Hamatsa to bite a\npiece of flesh out of the arms, leg, or breast of a man.\u201d (\u201cReport on\nthe North-Western Indians of Canada,\u201d in \u201cProceedings of the British\nAssociation for the Advancement of Science,\u201d Newcastle-upon-Tyne\nMeeting, 1889, p. 12.) Doctor Boas demonstrates that the actions of the\nHamatsa are an example of Ritualistic Cannibalism. (See idem, p. 55.)\nAnd, speaking of the secret societies observed among the Indians of the\nBritish northwest coast, he remarks that each has its own ceremonies.\n\u201cThe Nutlematl must be as filthy as possible.\u201d\u2014(Idem, p. 54.)\n\n\u201cBernardin de Saint Pierre, in his \u2018\u00c9tudes de la Nature\u2019 gives it as his\nopinion that to eat dog\u2019s-flesh is the first step towards cannibalism,\nand certainly, when I enumerate to myself the peoples whom I visited who\nactually, more or less, devoured human flesh, and find that among them\ndogs were invariably considered a delicacy, I cannot but believe that\nthere is some truth in the hypothesis.\u201d (Schweinfurth, \u201cHeart of Africa,\u201d\nLondon, 1872, vol. i. p. 191.) The Clallums, no doubt, in their frenzies,\ntore dogs to pieces as a substitute for the human victim of an earlier\nperiod in their culture.\n\nBancroft describes like orgies among the Chimsyans, of British North\nAmerica. (See in \u201cNative Races of the Pacific Slope,\u201d vol. i. p. 171.)\nWhile the Nootkas medicine men are said to have an orgy in which \u201clive\ndogs and dead human bodies are seized and torn by their teeth; but, at\nleast in later times, they seem not to attack the living, and their\nperformances are somewhat less horrible and bloody than the wild orgies\nof the Northern tribes.\u201d\u2014(Idem, vol. i. p. 202.)\n\nThe Haidahs, of the same coast, indulge in an orgy in which the performer\n\u201csnatches up the first dog he can find, kills him, and tearing pieces of\nhis flesh, eats them.\u201d\u2014(Dall, quoting Dawson, in \u201cMasks and Labrets,\u201d\nAnnual Report of the Bureau of Ethnology, Washington, D. C., 1886.)\n\nIn describing the six secret soldier societies or bands of the Mandans,\nMaximilian, of Wied, calls attention to the three leaders of one band,\nwho were called dogs, who are \u201cobliged, if any one throws a piece of meat\ninto the ashes or on the ground, saying, \u2018There, dog, eat,\u2019 to fall upon\nit and devour it raw, like dogs or beasts of prey.\u201d\u2014(Maximilian, Prince\nof Wied, \u201cTravels,\u201d &c., London, 1843, pp. 356, 446.)\n\nA further multiplication of references is unnecessary. The above would\nappear to be enough to establish the existence of almost identical\norgies in Europe, America, and Asia\u2014orgies in which were perpetuated the\nritualistic use of foods no longer employed by the populace, and possibly\ncommemorating a former condition of cannibalism.\n\n\nTHE SACRIFICE OF THE DOG A SUBSTITUTION FOR HUMAN SACRIFICE.\n\nIt would add much to the bulk of this chapter to show that the dog has\nalmost invariably been employed as a substitute for man in sacrifice.\nOther animals have performed the same vicarious office, but none to the\nsame extent, especially among the more savage races. To the American\nIndians and other peoples of a corresponding stage of development, the\nsubstitution presents no logical incongruity. Their religious conceptions\nare so strongly tinged with _zoolatry_ that the assignment of animals\nto the _r\u00f4le_ of deities or of victims is the most natural thing in the\nworld; but their belief is not limited to the idea that the animal is\nsacred; it comprehends, additionally, a settled appreciation of the fact\nthat _lycanthropy_ is possible, and that the medicine-men possess the\npower of transforming men into animals or animals into men. Such a belief\nwas expressed to the writer in the most forcible way, in the village of\nZu\u00f1i, in 1881. The Indians were engaged in some one of their countless\ndances and ceremonies (and possibly not very far from the time of the\nurine dance), when the dancers seized a small dog and tore it limb from\nlimb, venting upon it every torture that savage spite and malignity could\ndevise. The explanation given was that the hapless cur was a \u201cNavajo,\u201d a\ntribe to which the Zu\u00f1is have been spasmodically hostile for generations,\nand from whose ranks the fortunes of war must have enabled them to drag\nan occasional captive to be put to the torture and sacrificed.\n\nMrs. Eastman describes the \u201cDog Dance\u201d of the Sioux, in which the dogs\nrepresented Chippewas, and had their hearts eaten raw by the Sioux.\n\n\n\n\nXI.\n\nPOISONOUS MUSHROOMS USED IN UR-ORGIES.\n\n\nThe Indians in and around Cape Flattery, on the Pacific coast of British\nNorth America, retain the urine dance in an unusually repulsive form.\nAs was learned from Mr. Kennard, U.S. Coast Survey, whom the writer had\nthe pleasure of meeting in Washington, D.C., in 1886, the medicine men\ndistil, from potatoes and other ingredients, a vile liquor, which has an\nirritating and exciting effect upon the kidneys and bladder. Each one\nwho has partaken of this dish immediately urinates and passes the result\nto his next neighbor, who drinks. The effect is as above, and likewise a\ntemporary insanity or delirium, during which all sorts of mad capers are\ncarried on. The last man who quaffs the poison, distilled through the\npersons of five or six comrades, is so completely overcome that he falls\nin a dead stupor.\n\nPrecisely the same use of a poisonous fungus has been described among the\nnatives of the Pacific coast of Siberia, according to the learned Dr. J.\nW. Kingsley (of Brome Hall, Scole, England). Such a rite is outlined by\nSchultze. \u201cThe Shamans of Siberia drink a decoction of toad-stools or\nthe urine of those who have become narcotized by that plant.\u201d\u2014(Schultze,\n\u201cFetichism,\u201d New York, 1885, p. 52.)\n\nThe Ur-Orgy of the natives of Siberia should be found fully described\nby explorers in the employ of the Russian Government. Application was\naccordingly made by the author to the Hon. Lambert Tree, the American\nMinister at the Court of St. Petersburgh, who evinced a warm interest in\nthe work of unearthing from the Imperial archives all that bore upon the\nuse of the mushroom as a urino-intoxicant. Unfortunately, the official\nterm of Mr. Tree having expired, no information was obtained from him in\ntime for incorporation in these pages.\n\nAcknowledgment is due in this connection to Mr. Wurtz, the American\nCharg\u00e9 d\u2019Affaires at St. Petersburgh, as well as to his Excellency\nthe Russian Minister of Public Instruction, for courteous interest\nmanifested in the investigations made necessary by the amplification of\nthe original pamphlet.\n\nConferences were also had with his Excellency the Chinese Minister and\nwith Dr. H. T. Allen, Secretary of the Corean Legation, in Washington,\nbut beyond developing the fact that in the minor medicine of those\ncountries resort was still had to excrementitious curatives, the\ninformation deduced was meagre and unimportant.\n\nDependence was therefore necessarily placed upon the accounts of American\nor English explorers of undisputed authority.\n\nGeorge Kennan describes a wedding which he saw in one of the villages\nof Kamtchatka: \u201cAfter the conclusion of the ceremony we removed to an\nadjacent tent, and were surprised as we came out into the open air to\nsee three or four Koraks shouting and reeling in an advanced stage of\nintoxication,\u2014celebrating, I suppose, the happy wedding which had just\ntranspired. I knew that there was not a drop of alcoholic liquor in all\nNorthern Kamtchatka, nor, so far as I knew, anything from which it could\nbe made, and it was a mystery to me how they had succeeded in becoming so\nsuddenly, thoroughly, hopelessly, undeniably drunk. Even Ross Browne\u2019s\nbeloved Washoe, with its \u2018howling wilderness\u2019 saloons, could not have\nturned out more creditable specimens of intoxicated humanity than those\nbefore us.\n\n\u201cThe exciting agent, whatever it might be, was certainly as quick in its\noperation and as effective in its results as any \u2018tanglefoot\u2019 or \u2018bottled\nlightning\u2019 known to modern civilization.\n\n\u201cUpon inquiry, we learned to our astonishment that they had been eating a\nspecies of the plant vulgarly known as \u2018toadstool.\u2019 There is a peculiar\nfungus of this class in Siberia, known to the natives as \u2018muk-a-moor,\u2019\nand as it possesses active intoxicating properties, it is used as a\nstimulant by nearly all the Siberian tribes.\n\n\u201cTaken in large doses, it is a violent narcotic poison, but in small\ndoses it produces all the effects of alcoholic liquor.\n\n\u201cIts habitual use, however, completely shatters the nervous system, and\nits sale by Russian traders to the natives has consequently been made a\npenal offence by the Russian law. In spite of all prohibitions the trade\nis still secretly carried on, and I have seen twenty dollars\u2019 worth of\nfurs bought with a single fungus.\n\n\u201cThe Koraks would gather it for themselves, but it requires the shelter\nof timber for its growth, and is not to be found on the barren steppes\nover which they wander; so that they are obliged for the most part to buy\nit at enormous prices from the Russian traders. It may sound strangely\nto American ears, but the invitation which a convivial Korak extends to\nhis passing friend is not \u2018Come in and have a drink,\u2019 but \u2018Won\u2019t you\ncome in and take a toadstool?\u2019\u2014not a very alluring proposal perhaps to\na civilized toper, but one which has a magical effect upon a dissipated\nKorak. As the supply of these toadstools is by no means equal to the\ndemand, Korak ingenuity has been greatly exercised in the endeavor to\neconomize the precious stimulant and make it go as far as possible.\n\n\u201cSometimes in the course of human events it becomes imperatively\nnecessary that a whole band should get drunk together, and they have only\none toadstool to do it with. For a description of the manner in which\nthis band gets drunk collectively and individually upon one fungus, and\nkeeps drunk for a week, the curious reader is referred to Goldsmith\u2019s \u2018A\nCitizen of the World,\u2019 Letter 32.\n\n\u201cIt is but just to say, however, that this horrible practice is almost\nentirely confined to the settled Koraks of Penzshink Gulf,\u2014the lowest,\nmost degraded portion of the whole tribe. It may prevail to a limited\nextent among the wandering natives, but I never heard of more than one\nsuch instance outside the Penzshink Gulf settlements.\u201d\u2014(\u201cTent Life in\nSiberia,\u201d George Kennan, New York and London, 1887, pp. 202-204.)\n\nOliver Goldsmith speaks of \u201ca curious custom\u201d among \u201cthe Tartars of\nKoraki.... The Russians who trade with them carry thither a kind of\nmushroom.... These mushrooms the rich Tartars lay up in large quantities\nfor the winter; and when a nobleman makes a mushroom feast all the\nneighbors around are invited. The mushrooms are prepared by boiling,\nby which the water acquires an intoxicating quality, and is a sort\nof drink which the Tartars prize beyond all other. When the nobility\nand ladies are assembled, and the ceremonies usual between people of\ndistinction over, the mushroom broth goes freely round, and they laugh,\ntalk _double-entendres_, grow fuddled, and become excellent company. The\npoorer sort, who love mushroom broth to distraction as well as the rich,\nbut cannot afford it at first hand, post themselves on these occasions\nround the huts of the rich, and watch the opportunity of the ladies and\ngentlemen as they come down to pass their liquor, and holding a wooden\nbowl, catch the delicious fluid, very little altered by filtration, being\nstill strongly tinctured with the intoxicating quality. Of this they\ndrink with the utmost satisfaction, and thus they get as drunk and as\njovial as their betters.\n\n\u201c\u2018Happy nobility!\u2019 cried my companion, \u2018who can fear no diminution of\nrespect unless seized with strangury, and who when drunk are most useful!\nThough we have not this custom among us, I foresee that if it were\nintroduced, we might have many a toad-eater in England ready to drink\nfrom the wooden bowl on these occasions, and to praise the flavor of his\nlordship\u2019s liquor. As we have different classes of gentry, who knows but\nwe may see a lord holding the bowl to the minister, a knight holding it\nto his lordship, and a simple squire drinking it double-distilled from\nthe loins of knighthood?\u2019\u201d\u2014(Oliver Goldsmith, \u201cLetters from a Citizen\nof the World,\u201d No. 32. This is based upon Philip Van Stralenburgh\u2019s\n\u201cHistori-Geographical Description of the North and Eastern Part of Europe\nand Asia,\u201d London, 1736, p. 397.)\n\n\u201cThe _Amanita muscaria_ possesses an intoxicating property, and is\nemployed by Northern nations as an inebriant. The following is the\naccount of Langsdorf, as given by Greville:\u2014\n\n\u201cThis variety of _Amanita muscaria_ is used by the inhabitants of the\nnortheastern parts of Asia in the same manner as wine, brandy, arrack,\nopium, etc., is by other nations. Such fungi are found most plentifully\nabout Wischna, Kamtchatka, and Willowa Derecona, and are very abundant\nin some seasons, and scarce in others. They are collected in the hottest\nmonths, and hung up by a string to dry in the air; some dry themselves on\nthe ground, and are said to be far more narcotic than those artificially\npreserved. Small, deep-colored specimens, deeply covered with warts, are\nalso said to be more powerful than those of a larger size and paler color.\n\n\u201cThe usual mode of taking the fungus is to roll it up like a bolus and\nswallow it without chewing, which the Kamtchkadales say would disorder\nthe stomach.\n\n\u201cIt is sometimes eaten fresh in soups and sauces, and then loses much\nof its intoxicating property. When steeped in the juice of the berries\nof the _Vaccinum uliginosum_, its effects are those of a strong wine.\nOne large and two small fungi are a common dose to produce a pleasant\nintoxication for a whole day, particularly if water be drunk after it,\nwhich augments the narcotic principle.\n\n\u201cThe desired effect comes in from one to two hours after taking the\nfungus. Giddiness and drunkenness result in the same manner as from\nwine or spirits; cheerful emotions of the mind are first produced, the\ncountenance becomes flushed, involuntary words and actions follow, and\nsometimes at last an entire loss of consciousness. It renders some\nremarkably active, and proves highly stimulating to muscular exertion. By\ntoo large a dose violent spasmodic effects are produced. So very exciting\nto the nervous system in some individuals is this fungus that the effects\nare often very ludicrous. If a person under its influence wishes to step\nover a straw or a small stick, he takes a stride or a jump sufficient\nto clear the trunk of a tree. A talkative person cannot keep silence or\nsecrets, and one fond of music is perpetually singing.\n\n\u201cThe most singular effect of the _Amanita_ is the influence it possesses\nover the urine. It is said that from time immemorial the inhabitants have\nknown that the fungus imparts an intoxicating quality to that secretion,\nwhich continues for a considerable time after taking it. For instance,\na man moderately intoxicated to-day will by the next morning have slept\nhimself sober; but (as is the custom) by taking a cup of his urine he\nwill be more powerfully intoxicated than he was the preceding day. It is\ntherefore not uncommon for confirmed drunkards to preserve their urine as\na precious liquor against a scarcity of the fungus.\n\n\u201cThe intoxicating property of the urine is capable of being propagated,\nfor every one who partakes of it has his urine similarly affected. Thus\nwith a very few _Amanit\u00e6_ a party of drunkards may keep up their debauch\nfor a week. Dr. Langsdorf mentions that by means of the second person\ntaking the urine of the first, the third of the second, and so on, the\nintoxication may be propagated through five individuals.\u201d\u2014(English\nCyclop., London, 1854, vol ii., \u201cNatural History,\u201d article \u201cFungi.\u201d\nLondon: Bradbury and Evans.)\n\n\u201cThey make feasts when one village entertains another, either upon\naccount of a wedding, or having had a plentiful fishing or hunting. The\nlandlords entertain their guests with great bowls of oponga, till they\nare all set a-vomiting; sometimes they use a liquor made of a large\nmushroom, with which the Russians kill flies. This they prepare with\nthe juice of epilobium or French willow. The first symptom of a man\nbeing affected with this liquor is a trembling in all his joints, and in\nhalf an hour he begins to rave as if in a fever; and is either merry or\nmelancholy mad according to his peculiar constitution. Some jump, dance,\nand sing; others weep and are in terrible agonies, a small hole appearing\nto them as a great pit, and a spoonful of water as a lake; but this is\nto be understood of those who take it to excess; for, taken in small\nquantity, it raises their spirits, and makes them brisk, courageous, and\ncheerful.\n\n\u201cIt is observed whenever they have eaten of this plant, they maintain\nthat whatever foolish things they did, they only obeyed the commands of\nthe mushroom; however, the use of it is so dangerous that unless they\nwere well looked after, it would be the destruction of numbers of them.\nThe Kamtchadales do not much care to relate these drunken frolics, and\nperhaps the continual use of it renders it less dangerous to them. One of\nour Cossacks resolved to eat of this mushroom in order to surprise his\ncomrades, and this he actually did; but it was with great difficulty they\npreserved his life. Another of the inhabitants of Kamtchatka, by the use\nof this mushroom, imagined that he was upon the brink of hell ready to\nbe thrown in, and that the mushroom ordered him to fall on his knees and\nmake a full confession of all the sins he could remember, which he did\nbefore a great number of his comrades, to their no small diversion. It\nis related that a soldier of the garrison, having eaten a little of this\nmushroom, walked a great way without any fatigue; but at last, having\ntaken too great a quantity, he died.\n\n\u201cMy interpreter drank some of this juice without knowing of it, and\nbecame so mad that it was with difficulty we kept him from ripping open\nhis belly, being, as he said, ordered to do so by the mushroom.\n\n\u201cThe Kamtchadales and the Koreki eat of it when they resolve to murder\nanybody; and it is in such esteem among the Koreki that they do not allow\nany one that is drunk with it to make water upon the ground, but they\ngive him a vessel to save his urine in, which they drink; and it has the\nsame effect as the mushroom itself.\n\n\u201cNone of this mushroom grows in their country, so that they are obliged\nto purchase it of the Kamtchadales. Three or four of them are a moderate\ndose, but when they want to get drunk they take ten. The women never\nuse it, so that all their merriment consists in jesting, dancing, and\nsinging.\u201d\u2014(\u201cThe History of Kamtchatka and the Kurile Islands,\u201d by James\nGrieve, M.D., Gloucester, England, 1764, pp. 207-209.)\n\n\u201cI do not think that the urine would keep very long, and decomposition\nwould destroy the Amanitine, which I believe to be the intoxicating\nprinciple. If I remember aright, it has been obtained as an\nalkaloid.\u201d\u2014(Personal letter from Dr. J. W. Kingsley, Cambridge, England,\ndated Aug. 18, 1888.)\n\n\u201cIf the Yakut was a good and loving spouse, he would go directly home\nand eject the contents of his stomach into a vessel of water, which then\nhe placed out of doors to cool and collect; and from the rich, floating\nvomit his wife and children would afterwards enjoy a hearty meal. The\nlucky possessor of a stomach full of Vodki may, in a benevolent mood,\nsimilarly dispose of a part of his repletion, minus the water, and away\nto the Eastward, among the Tchuchees, families are often regaled even to\ninebriation with the natural fluid discharge from the bodies of fortunate\ntipplers.... Saving the natives themselves it is their most disgusting\ninstitution, and if any Christian missionary be earnestly seeking a fresh\nfield to labor in, I can assure him that no soil is more desperately in\nneed of cultivation than the Tchuchee Country.\u201d\u2014(\u201cIn the Lena Delta,\u201d\nGeorge W. Melville, Chief Engineer, U. S. Navy, Boston, Massachusetts,\n1885, page 318.)\n\n\u201c_Amanita muscaria_ has been employed as fly-poison, whence its vulgar\nname. M. Poquet states that climate does not modify its poisonous\nqualities. The Czar Alexis died from eating it, yet the Kamtchatkans eat\nit, or are said to do so, as also the Russians. In Siberia, it is used\nas an intoxicating agent. Cook says it is taken as a bolus, and that its\neffects combine those produced by alcohol and haschish. The property is\nimparted to the fluid secretion (urine) of rendering it intoxicating,\nwhich property it retains for a considerable time. A man, having been\nintoxicated on one day and slept himself sober the next, will, by\ndrinking this liquor to the extent of about a cupful, become as much\nintoxicated as he was before.... Urine is preserved in Siberia to this\nend.... The intoxicating property may be communicated to any person who\npartakes ... to the third, fourth, and even fifth distillation.\u201d\u2014(M. C.\nCook, \u201cBritish Fungi,\u201d London, 1882, pp. 21, 22.)\n\nHenry Lamsdell (\u201cThrough Siberia,\u201d London, 1882, vol. ii. p. 645)\ndescribes the \u201cfly agaric.\u201d He says that it is used by the Koraks to\nproduce intoxication. \u201cSo powerful is the fungus that the native who eats\nit remains drunk for several days; and by a process too disgusting to\nbe described, half a dozen individuals may be successively intoxicated\nby the effects of a single mushroom, each in a less degree than his\npredecessor.\u201d\n\n\u201cThe Koraks prepare the \u2018muk-a-moor\u2019 by steeping it. In a few minutes\nthe fortunate ones get thoroughly intoxicated, and imbibe to such an\nextent that they are forced to relieve themselves of the superfluity,\non which occasions the poorer people stand prepared with bowls to catch\nthe liquid, which they quaff, and, in turn, become intoxicated. In this\nmanner, a whole settlement will sometimes get drunk from liquor consumed\nby one individual.\u201d\u2014(Richard J. Bush, \u201cReindeer, Dogs and Snow-Shoes,\u201d\nLondon, no date, p. 357.)\n\nSalverte gives two pages to a description of the effects of the \u201cfly\nagaric\u201d or \u201cmucha-more\u201d of the Russians; he shows how it leads men to the\ncommission of murder, suicide, and other excesses, but makes no allusion\nto the drinking of urine, although he quotes from Gmelin, Krachenninikof\nand Beniowski, all of whom must have had some acquaintance with its\npeculiar properties. According to Salverte the use of this fungus might\nwell be referred to the category of Sacred Intoxicants.\u2014(See \u201cPhilosophy\nof Magic,\u201d Eus\u00e8be Salverte, New York, 1862, vol. ii. pp. 19, 20.)\n\n\u201cBefore the conquest, they seldom used anything for drink but water, but\nwhen they made merry they drank water which had stood for some time upon\nmushrooms; but of this more hereafter.\u201d\u2014(\u201cHistory of Kamtchatka and the\nKurile Islands,\u201d James Grieve, M. D., Gloucester, England, 1764, p. 195.)\n\nSee previous citation from the same author.\n\nA mere reference to the trade carried on by the Russians and Kamtchadales\nwith the Koraks in _Agaricus muscarius_ is to be found in \u201cLangsdorf\u2019s\nVoyages,\u201d London, 1814, vol. ii. p. 318. \u201cIt is said that the sort of\nmushroom which they procure from Kamtchadales is preferred by them as\na means of exhilaration or intoxication to brandy.\u201d (Idem, p. 320.) He\nadds: \u201cSome remarks of mine upon this subject will be found in the Annals\nof the Society for promoting the Knowledge of Natural History.\u201d\u2014(Idem, p.\n321.)\n\n\u201cThe use of the intoxicating fungus in Siberia, and that of the urine\nflavored by it, is mentioned in Steller\u2019s \u2018History of Kamtchatka,\u2019\nwhich is, I believe, the earliest and best authority in reference to\nit.\u201d\u2014(Personal letter from Hon. John S. Hittell, San Francisco, April 24,\n1888.)\n\nAlthough Grieve\u2019s account is, in the main, derived from Steller, every\neffort was made to find the latter author and examine his own language.\nThe copy belonging to the Library of Congress had been mislaid, and it\nwas not possible to find it; but the extensive Arctic Library of General\nA. W. Greely, U. S. Army, the polar explorer, was most kindly placed at\nthe author\u2019s disposal, and there the long-coveted volume was, translated\nby Mr. Bunnemeyer, to whom the warmest acknowledgments are due.\n\nGeorge William Steller was born March 10, 1709, at Winsheim. In 1734, he\nwent to Russia, where he became an adjunct and member of The Imperial\nAcademy of Sciences. In 1758, he was delegated to explore Kamtchatka,\nespecially its natural history. After completing the task and making\nvoyages to various other regions, he attempted twice to return to St.\nPetersburgh, but each time received orders to return to Irkutsk to\nanswer charges there brought against him. He did not reach Irkutsk the\nsecond time, but was frozen to death while his guard entered a way-side\ninn, and was buried at Tumen, in November, 1746. The following are his\nremarks about poisonous mushrooms: \u201cAmong the Champignons, the poisonous\ntoadstool, called mucha-moor in Russian, is held in greatest esteem. At\nthe Russian ostrag it has long ago fallen into disfavor, but is used\nso much the more in the vicinity of the Tzil and towards the Korakian\nboundary. This mushroom is dried and swallowed in large pieces without\nmastication, followed by large draughts of cold water. In the course of\nhalf an hour, raging drunkenness and strange hallucinations result. The\nKorakians and Jukagiri are still more addicted to this vice, and buy\nthe fungus from the Russians whenever they can. Those too poor to do so\ncollect the urine of those under the influence of the drug and drink it,\nwhich makes them equally as drunk and raging.\n\n\u201cThe urine is equally effective to the fourth and fifth man. Reindeer\nfrequently devour these mushrooms with great avidity, becoming drunk and\nwild, and finally fall into a deep sleep. When found in this state, it is\nnot killed until the effects of the drug have passed away, as otherwise\nits meat when eaten will cause the same frenzied intoxication as the\nmushroom itself.\u201d\n\n\u201cThe dance and custom you describe as existing among the Siberians I know\nnothing of. I neither saw nor heard of it. I do not think there is any\nof the mushroom species in the Tchuktchi country. The land is absolutely\nbarren. I lived in the tents of that people for seven or eight months,\nand they never paid any attention to me as a stranger, in the way of\nhiding their customs from me. They would have their drumming and medicine\nperformances before me, just as though I was one of them. The custom you\nallude to may prevail among the Yakouts and Tchuktchi, nevertheless, but\nI think it more probable that it exists with the Northwest tribes, such\nas the Samoyeds or Osjaks.\u201d\u2014(Personal letter from the Arctic explorer, W.\nH. Gilder, author of \u201cSchwatka\u2019s Search,\u201d etc., dated New York, Oct. 15,\n1889.)\n\n\u201cCaptain Healey, of the revenue cutter \u2018Bear,\u2019 brought to this place,\nlast autumn, a shipwrecked seaman, who had been rescued by the Siberian\nTchuktchis, with whom he remained some two years. He described their\nmode of making an intoxicating liquor thus: in the summer, mushrooms or\nfungi were collected in large quantity, and eaten by a man who, like\nour Indians, prepared himself by fasting for the feast. After eating\nenormous quantities of the fungi, he vomited into a receptacle, and again\nloaded up, time and again, and disgorged the stuff in a semi-fermented or\nhalf-digested condition. It was swallowed by those who were waiting for\nthe drink; and his urine was also imbibed, to aid in producing a debauch,\nresulting in frenzied intoxication.\u201d\u2014(Personal letter from Surgeon B. J.\nD. Irwin, U. S. army, dated San Francisco, Cal., April 28, 1888.)\n\n\u201cThe seaman, J. B. Vincent, whom I found with the Tchuktchi last summer,\nsays that they collect in their tents a species of fungi, and during\ntheir carnival season, corresponding to about our Christmas holidays, one\nman is selected, who masticates a quantity of it, and drinks an enormous\nsupply of water; he then gets into his deer\u2019s team, and is driven from\ncamp to camp, repeating the mastication and drinking at each camp, where\nhis urine is drunk by the people with an effect of intoxication. The\narrival of this man is hailed with much pomp and ceremony by the people.\nThe seaman, Vincent, witnessed several of these ceremonies, and was\npressed to join in the orgies, being called \u2018a boy,\u2019 when he declined to\nsustain his part.\u201d\u2014(Personal letter from Capt. M. A. Healey, U. S. R. M.\nSteamer \u201cBear,\u201d dated San Francisco, Cal., May 19, 1888.)\n\nKamtchadales.\u2014\u201cThese people formerly had no other drink than water, and\nto make themselves a little lively they used to drink an infusion of\nmushrooms.\u201d\u2014(\u201cFrom Paris to Pekin,\u201d Meignan, London, 1885, p. 281.)\n\nD\u2019Auteroche, who made a journey from St. Petersburgh to Tobolsk in\nSiberia, in compliance with an invitation from the Empress Catherine, in\nthe middle of the last century, to observe the transit of Venus, makes no\nmention of the mushroom-orgies of the natives. His work was not of much\nvalue, in an ethnological sense, being largely restricted to descriptions\nof the mineral resources of the regions traversed, and only to a slight\ndegree attending to the ethnology of the country.\n\nIt is strange that Maltebrun, although familiar with Steller, does not\nrefer to the mushroom orgy. He does say of the Kamtchadales: \u201cIn summer,\nthe women go into the woods to gather vegetables, and during this\noccupation they give way to a libertine frenzy like that of the ancient\nBacchantes.\u201d\u2014(\u201cUniversal Geography,\u201d American edition, Boston, Mass.,\n1847, vol. i. p. 347, article \u201cSiberia.\u201d)\n\nStanley\u2019s \u201cCongo,\u201d New York, 1885, was examined carefully, but no\nreference to any use of urine or ordure was found in it.\n\nAn identical experience was had with the \u201cVoyages\u201d of John Struys,\ntranslated out of the Dutch, by John Morrison, London, 1683, and with\nNordjenskold\u2019s Voyages, translated by Horgaard, London, 1882.\n\nAs the two latter travellers had entered Siberia, it seemed probable that\nthey might have come upon traces of the Ur-orgies of some of the wild\ntribes like the Koraks, Tchuktchi, and others.\n\nSalverte\u2019s opinion that this use of the mushroom may be included in the\ncategory of Sacred Intoxicants, is shown to be accurate by a comparison\nwith the statement made by the shipwrecked sailor, Vincent, who\nundoubtedly may be accepted as the most competent witness who has ever\npresented himself.\n\nAccording to him, there was a man \u201cselected,\u201d who \u201cprepared himself\nby fasting;\u201d the \u201cfeast\u201d took place \u201cduring their carnival season,\u201d\n\u201ccorresponding to about our Christmas holidays\u201d (i. e., the winter\nsolstice), and there was much attendant \u201cpomp and ceremony.\u201d Add to this\nthe statement made by Grieve, \u201cthey maintain that whatever foolish things\nthey did, they only obeyed the commands of the mushroom,\u201d and we have\nthe needed Personification to prove that the fungus was reverenced as a\ndeity, much as on another page will be shown that certain African tribes\napotheosized a member of the same vegetable family.\n\nIf not for Sacred Intoxication, then the question may be asked, For what\nreason did the Siberians and others use the poisonous fungus? The only\nanswer possible is, that, in the absence of the cereals and under the\npressure of a desire for stimulants, the aborigines resorted to all kinds\nof vegetable substances, as can be shown to have been the case from the\nhistory of many nations. Mythology is replete with examples of the occult\nvirtues of plants, such as the mandrake and many others.\n\nCertainly, the religious veneration with which they were regarded was not\nmore fully deserved than by this wonderful toxic,\u2014the _Amanita muscaria_.\nThe thirst for stimulants has been very generally diffused all over the\nworld; there is no reason to believe that any tribe has existed without\nan occasional use of something of the kind.\n\nAccording to the Chinese, an alcoholic liquor called \u201cTsew\u201d was invented\nby Etoih, in the reign of To-ke, 2197 before the Christian era. See\n\u201cChinese Repository,\u201d Canton, 1841, vol. x. p. 126.\n\nMr. John McElhone, the stenographer of the House of Representatives and a\nscholar of no mean attainments, stated to the author that he remembered\nhaving read in an old volume, the name of which he could not recall, of\na feast given some centuries ago at the coronation of one of the kings\nof Hungary, at which the nobles were regaled with the rarest wines, but\nthe plebeians were content to drink the resulting urine. There may be in\nHungary, whether we regard it as peopled by the Hun-oi, or, later, by the\nTurkish element, an infusion of the same race-traits as are to be found\nat this day in Kamtchatka and other portions of Siberia.\n\nSalverte speaks of the intoxicating effects of the \u201cmuk-a-moor,\u201d but\nenters into no particulars. (See \u201cPhilosophy of Magic,\u201d Eusebe Salverte,\nNew York, 1882, vol. ii. p. 19.)\n\nThe people of Kamtchatka make intoxicants out of certain herbs. (Steller,\n\u201cKamtchatka,\u201d translated by Mr. Bunnemeyer.) And we are further told\nthat, while the people are gathering these herbs, much prostitution\nprevails, and everywhere there are willing girls in the grass.\n\n\u201cThe settled Koraks\u201d of Kamtchatka, \u201ceat the intoxicating Siberian\ntoadstool in inordinate quantities; and this habit alone will in time\ndebase and brutalize any body of men to the last degree.\u201d\u2014(\u201cTent Life in\nSiberia,\u201d George Kennan, twelfth edition, New York, 1887, p. 233.)\n\nNo allusion to the use of mushrooms as an intoxicant can be found in\nSauer, \u201cExpedition to the North Parts of Russia,\u201d London, 1862. Henry\nSeebohm (\u201cSiberia in Asia,\u201d London, 1882) makes no mention of the\nurine-orgies of the inhabitants.\n\n\nTHE MUSHROOM DRINK OF THE BORGIE WELL.\n\nThe following paragraph deserves more than a passing mention:\u2014\n\n\u201cThe Borgie well, at Cambuslang, near Glasgow, is credited with making\nmad those who drink from it; according to the local rhyme,\n\n    \u2018A drink of the Borgie, a bite of the weed,\n    Sets a\u2019 the Cam\u2019slang folk wrang in the head.\u2019\n\nThe weed is the weedy fungi.\u201d\u2014(\u201cFolk-Medicine,\u201d Black, London, 1883, p.\n104.)\n\nCamden says that the Irish \u201cdelight in herbs, ... especially cresses,\nmushrooms, and roots.\u201d\u2014(\u201cBritannia,\u201d edition of London, 1753, vol. ii. p.\n1422.)\n\nOther references to the Siberian fungus are inserted to afford students\nthe fullest possible opportunity to understand all that was available to\nthe author himself on this point.\n\n\u201c_Agaricus muscarius_ is one of the most injurious, yet it is used\nas a means of intoxication by the Kamtchadales. One or two of them\nare sufficient to produce a slight intoxication, which is peculiar in\nits character. It stimulates the muscular powers and greatly excites\nthe nervous system, leading the partakers into the most ridiculous\nextravagances.\u201d\u2014(American Cyclop\u00e6dia, New York, 1881, article \u201cFungi.\u201d)\n\n_Agaricus muscarius._ \u201cThis is the \u2018mouche-more\u2019 of the Russians,\nKamtchadales, and Koriars, who use it for intoxication. They sometimes\neat it dry, and sometimes immerse it in a liquor made with the epilobium,\nand when they drink this liquor they are seized with convulsions in all\ntheir limbs, followed by that kind of raving which attends a burning\nfever. They personify this mushroom, and if they are urged by its effects\nto suicide or any dreadful crime, they pretend to obey its commands. To\nfit themselves for premeditated assassination they recur to the use of\nthe \u2018mouche-more.\u2019 A powder of the root, or of that part of the stem\nwhich is covered by the earth, is recommended in epileptic cases, and\nexternally applied for dissipating hard, globular swellings and for\nhealing ulcers.\u201d\u2014(Cyclop\u00e6dia, Philadelphia, no date, Samuel Bradford,\nvol. i. article \u201cAgaric.\u201d)\n\n\u201cOne of the most poisonous species of the genus is the \u2018fly agaric,\u2019 so\nnamed because the fungus is often steeped and the solution used for the\ndestruction of the house-fly.... It is as attractive and as poisonous as\nit is beautiful. In Kamtchatka, it is highly prized for its poisonous\nproperties, producing, as it does, in the eater a peculiar intoxication.\nThe fungus is gathered and dried; and when a native wishes to engage in a\ndebauch, he has but to swallow a piece, when in a few hours he will be in\nhis glory.\u201d\u2014(Johnson\u2019s New Universal Cyclop\u00e6dia, New York, 1878, article\n\u201cMushroom.\u201d)\n\nPoisonous fungi. \u201cSeveral of this natural order are poisonous, especially\nthose belonging to the genera _Amanita_ and _Agaricus_.... The sufferers\nare often relieved by vomiting.\u201d\u2014(Encyclop\u00e6dia Britannica, edition of\n1841, article \u201cMedical Jurisprudence,\u201d vol. xiv. pp. 506, 507.) Speaking\nof the poisonous fungi, the same authority says: \u201cThe effects are\nsingularly various, ... among them being giddiness, confusion, delirium,\nstupor, coma, and convulsions.\u201d\u2014(Idem, vol. xviii. p. 178, article\n\u201cPoison.\u201d)\n\n\u201cThe boletus mentioned by Juvenal on account of the death of the Emperor\nClaudius.\u201d\u2014(Cyclop\u00e6dia, Philadelphia, no date, vol. xxv. article\n\u201cMushroom.\u201d)\n\nThere are several allusions to the custom of poisoning with mushrooms to\nbe found in Juvenal,\u2014for example, in the first and fifth satires.\n\nTacitus says that when Claudius was poisoned the poison \u201cwas poured into\na dish of mushrooms.\u201d\u2014(\u201cAnnals,\u201d Oxford translation, Bohn, London, 1871,\nlib. 12.)\n\nAfter the Emperor Claudius had been poisoned by mushrooms given by his\nwife Messalina, the Emperor Nero, his successor, was wont to call the\nboletus \u201cthe food of the gods.\u201d (See footnote to Rev. Lewis Evans\u2019s\ntranslation of the sixth satire of Juvenal, p. 64, edition of New York,\n1860, citing Suetonius\u2019s \u201cNero,\u201d Tacitus\u2019s \u201cAnnals,\u201d and Martial\u2019s\n\u201cEpigrams,\u201d I. epistle XXI.)\n\nPlutarch says that it was a common opinion that \u201cthunder engenders\nmushrooms.\u201d\u2014(\u201cMorals,\u201d Goodwin\u2019s English edition, Boston, 1870, vol. iii.\np. 298.)\n\nGilder, who crossed over Siberia from Behring\u2019s Straits to St.\nPetersburgh, stopping _en route_ with many of the wild tribes, makes\nno allusion to the use of the \u201cmuck-a-moor\u201d or to any Ur-orgy. (See\n\u201cIce-pack and Tundra,\u201d New York, 1883.)\n\n\u201cThe _Agaricus muscarius_ is used by the natives of Kamtchatka and Korea\nto produce intoxication.\u201d\u2014(Ure\u2019s \u201cDictionary of Arts, Manufactures, and\nMines,\u201d London, 1878, vol. ii. article \u201cFungi.\u201d)\n\n\u201cTheir reputation as aphrodisiacs is thought to be unfounded, having\nits origin in the old doctrine of resemblances.\u201d (American Cyclop\u00e6dia,\nNew York, 1881, article \u201cFungi.\u201d) Probably from the appearance of the\n\u201cphallus\u201d fungus.\n\nThere seems to have been some superstition attaching to the elder dating\nfrom very remote times. It is said in Gerrard\u2019s \u201cHerbal,\u201d Johnson\u2019s\nedition, page 1428, \u201cthat the _arbor Jud\u00e6_ is thought to be that whereon\nJudas hanged himself, and not upon the elder-tree, as is vulgarly said.\u201d\nI am clear that the mushrooms or excrescences of the elder-tree, called\n_auricul\u00e6 Jud\u00e6_ in Latin, and commonly rendered \u201cJew\u2019s-ears,\u201d ought to be\ntranslated \u201cJudas\u2019s-ears,\u201d from the popular superstition above mentioned.\nColes, in his \u201cAdam in Eden,\u201d speaking of \u201cJew\u2019s-ears,\u201d says: \u201cIt is\ncalled in Latin _Fungus Sambucinum_ and _Auricul\u00e6 Jud\u00e6_, some having\nsupposed the elder-tree to be that whereon Judas hanged himself, and\nthat ever since these mushrooms like unto ears have grown thereon, which\nI will not persuade you to believe.\u201d In \u201cParadoxical Assertions,\u201d is a\nsilly question,\u2014\u201cwhy Jews are said to stink naturally. Is it because the\n\u2018Jew\u2019s ears\u2019 grow on stinking elder, which tree the fox-headed Judas\nwas supposed to have hanged himself on, so that natural stink hath been\nentailed on them and their posterity as it were _ex traduce_? The elder\nseems to have been given in the time of Queen Elizabeth as a token of\ndisgrace. It was credited with the power to cure epilepsy, to strengthen\nthe loins of men, especially in riding, as it prevented all gall and\nchafing, etc., and had additionally the property of making horses\nstale.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d London, 1872, vol. iii. p. 283,\narticle \u201cPhysical Charms.\u201d)\n\n_Sambucus_ (elder) is mentioned by Frommann as a remedy for\nepilepsy.\u2014(\u201cTractatus de Fascinatione,\u201d Nuremberg, 1675, p. 270.)\n\nHave we not a right to inquire why in primitive pharmacy certain\nremedies were employed? The principle of _similia similibus_ is very old\nand deeply rooted. Perhaps the fungus of the elder may have once been\nemployed in inducing intoxication and frenzy.\n\n\u201cThe Ostiaks, the Kamtchadales, and other inhabitants of Asiatic Russia,\nfind in one of the gild-bearing family\u2014the _Amanita muscaria_\u2014the\nexhilaration and madness that more civilized nations demand and receive\nof alcohol, and enjoy a narcotism from its extracts as seductive as that\nof opium. The Fiji Islanders are indebted to toadstools strung on a\nstring for girdles which alone prevent them from being classed among the\n\u2018poor and naked,\u2019 and their sole \u00e6sthetic occupation lies in ornamenting\ntheir limited wardrobe. The Fiji fishermen especially value them highly\nbecause they are water-proof. Cerdier tells us that the negroes on the\nwest coast of Africa exalt a certain kind of boletus to the sacredness of\na god, and bow down in worship before it; for this reason Afzeltus has\nnamed this variety _boletus sacer_. A French chemist has extracted wax\nfrom the milk-giving kind, but has not stated the price of candles made\nfrom it. Others of the delving fraternity have shown that toadstools may\nbe used in the manufacture of Prussian blue instead of blood, for, like\ncertain animal matter, they furnish prussic acid. As fungi, after the\nmanner of all animal life, breathe oxygen and throw off carbonic acid\ngas, their flesh partakes of animal rather than of vegetable nature.\n\n\u201cIn their decomposition they are capital fertilizers of surrounding\nplants, and in seasons when they are plentiful it will repay the\nagriculturist to make use of them as manure.\n\n\u201cAccording to Linn\u00e6us, the Lapps delighted in the perfume of some\nspecies, and carried them upon their persons so that they might be the\nmore attractive. Linn\u00e6us exclaims, \u2018O Venus! thou that scarcely sufficest\nthyself in other countries with jewels, diamonds, precious stones, gold,\npurple, music, and spectacle, art here satisfied with a simple toadstool!\u2019\n\n\u201cA variety of boletus\u2014a tube-bearing species\u2014is powdered, and used\nas a protector of clothing against insects. The _Agaricus muscarius_\nconstitutes a well-known poison to the common house-fly. It intoxicates\nthem to such a degree that they can be swept up and destroyed.\n\n\u201cCertain polypori\u2014those large, dry, corky growths found upon logs\nand trees\u2014when properly seasoned, sliced, and beaten, engage large\nmanufactories in producing from them the punk of commerce, used by the\nsurgeon for the arrest of hemorrhage, the artist for his shading stump,\nand the Fourth of July urchin for his pyrotechnic purposes. A species\nof polyporus is used in Italy as scrubbing brushes. In countries where\nfire-producing is unknown or laborious, and the luxury of lucifers\ndenied, the dried fungus enables the transportation of fire from one\nplace to another over great distances.\n\n\u201cThe inhabitants of Franconia use the hammered slices instead of\nchamois-skin for underclothing.\n\n\u201cAnother polyporus takes its place among manufacturers as the highly\nnecessary razor-strop. Northern nations make bottle-stoppers of them, as\ntheir corky nature suggests. The polyporus of the birch-tree (_Polyporus\nbetulinus_) increases the delight of smokers by its delicious flavor when\nmixed with tobacco.\u201d\u2014(Lippincott\u2019s Magazine, Philadelphia, Penn., 1888.)\n\nBefore going further we are confronted with the statement that the\nAfrican negroes bow down in worship before a certain kind of boletus. It\nis much to be regretted that Cerdier did not discover for what toxic or\nother property it was thus apotheosized.\n\nSimilarly, scholars cannot remain satisfied with the assurance that the\nFiji Islanders use toadstools for girdles only, or that the Lapps carried\nother varieties upon their persons to enhance their personal attractions.\nSome aphrodisiac potency is more likely to have been ascribed to them\nin each case, which would account for the care displayed in their\npreservation, and justify the suspicion that they were kept ready to hand\nas provocatives to lust.\n\nDr. J. H. Porter is authority for the statement that in one of the Sagas\nmention is made of a man bewitched by a Lapland witch, who gave him an\ninfusion of poisonous mushroom, which set him crazy.\n\n\u201cLichens,\u201d says De Candolle, \u201cpresent two classes of properties, which\nare developed by different agents, and especially by maceration in\nurine.\u201d\u2014(Encyclop\u00e6dia Britannica, vol. v. edition of 1841.)\n\nThere is an example of the employment of mushrooms in medicine for the\nstoppage of hemorrhages of various kinds, which can be traced back to the\nwritings of Hippocrates.\u2014(See \u201cSaxon Leechdoms,\u201d vol. iii. p. 143.)\n\n\u201cSome species of mushrooms, notably the _Agaricus volvaceus_ contain\nsugar, which can be extracted in crystals, and is capable of undergoing\nthe vinous fermentation.\u201d\u2014(Encyclop\u00e6dia Britannica, edition of 1841, vol.\nvi. pp. 473, 474, article \u201cChemistry.\u201d)\n\nNo instance of anything resembling the Ur-Orgy of the Siberians has been\ndescribed among the Australians, but there is no knowing what further\ninvestigation may discover of the life and mode of thought of the wild\ntribes inhabiting that great continent, or island, as the reader pleases.\n\n\u201cThe Australians will not eat \u2018the common mushroom,\u2019 although they\neat almost all other kinds of fungus.\u201d\u2014(\u201cThe Native Tribes of South\nAustralia,\u201d Adelaide, 1879, received through the kindness of the Royal\nSociety, Sydney, New South Wales, T. B. Kyngdon, Esq., Secretary.)\n\n\u201cFungi, however, were used for food. The native truffle,\u2014\u2018_Mylitta\nAustralis_,\u2019\u2014a subterranean fungus,\u2014was much sought after by the natives.\nWhen cut, it is in appearance somewhat like unbaked brown bread. I have\nseen large pieces, weighing several pounds, and, in some localities,\noccasionally a fungus weighing fifty pounds is found.\u201d\u2014(\u201cAborigines of\nVictoria,\u201d A. Brough Smyth, London, 1878, vol. i. p. 209.)\n\n\u201cMushrooms, called by the Chinese \u2018stones\u2019 ears,\u2019 are gathered by\nsome for the table, and form a part of the vegetable diet of the\npriests.\u201d\u2014(Chinese Repository, Canton, 1835, vol. iii. p. 462.)\n\nBut why the diet of priests particularly? May there not be some mythical\nprecept involved?\n\n(Monbottoes of Africa.) \u201cMushrooms are also in common use for the\npreparation of their sauces.\u201d\u2014(Schweinfurth\u2019s \u201cHeart of Africa,\u201d London,\n1878, vol. ii. p. 42.)\n\n\u201cThere is a great variety of mushrooms, most of which are eat. Some,\nindeed, are poisonous, and unlucky accidents happen frequently.\u201d\u2014(Kemper,\n\u201cHistory of Japan,\u201d in \u201cPinkerton\u2019s Voyages,\u201d London, 1814, vol. vii. p.\n698.)\n\nA. Brough Smyth, \u201cAborigines of Australia,\u201d p. 132, speaks of the use by\nthe Australians of \u201ca dry, white species of fungus, to kindle fire with\nrapidly.\u201d\n\nAgaric. \u201cIt groweth in Fraunce, principally upon trees that bear mast, in\nmanner of a white mushroom; of a sweet savour; very effectual in Physicke\nand used in many Antidotes and sovereigne confections. It groweth upon\nthe head and top of trees, it shineth in the night, and by the light that\nit giveth in the dark men know when and how to gather it.\u201d\u2014(Pliny, lib.\nxvi. cap. 8, Holland\u2019s translation.)\n\n\u201cOn mange g\u00e9n\u00e9ralement en Russie toutes les esp\u00e8ces de champignons;\u201d\nbut the \u201cchampignon de mouche,\u201d and two other kinds, are excepted.\u2014(See\n\u201cVoyages,\u201d\u2014Pallas, Paris, 1793, vol. i. p. 65.)\n\n\u201cThe Ostiaks of Siberia make a \u2018moxa\u2019 of \u2019un morceau d\u2019agaric du\nbouleau.\u2019\u201d\u2014(Idem, vol. iv. p. 68.)\n\nBogle enumerates mushrooms among the articles of diet of the Lamas.\u2014(See\nMarkham\u2019s \u201cThibet,\u201d London, 1879, p. 105.)\n\n\u201cMushrooms and fungi of all kinds are eaten by the Bongo of the Upper\nNile region.\u201d\u2014(See \u201cHeart of Africa,\u201d Schweinfurth, London, 1878, vol. i.\npp. 117-122.)\n\n\u201cThe Niam-Niams of Central Africa use fungi for foods.\u201d\u2014(Idem, p. 281.)\n\nIn a synopsis of the lecture delivered by the explorer Stanley before the\nRoyal Geographical Society in London, he is represented as referring to\nthe skill of the Niam-Niam in woodcraft, and the ability with which they\ndetected the edible fungi from the poisonous.\u2014(See \u201cTribune,\u201d Chicago,\nIll., June 28, 1890.)\n\nAgaric. Avicenna believed that the white, or \u201cfeminine,\u201d was good, the\nblack, or \u201cmasculine,\u201d noxious; it was prescribed for epilepsy, fevers,\nsciatica, asthma, pulmonary troubles, etc. (Avicenna, vol. i. p. 278,\nimproperly numbered in the book as p. 287, a 10, _et seq._) It also\nentered into a number of panaceas, such as \u201cTheriaca,\u201d \u201cTheodoricon\nMagnum,\u201d \u201cMithradatum,\u201d and others.\n\nIt was a provocative of the menses, according to Avicenna, vol. i. p.\n287, a 54.\n\nThurnberg mentions a plant\u2014\u201cBupleorum giganteum\u201d\u2014found in Cape Colony,\nof which clothing was made, and which was also used for tinder.\u2014(See\nPinkerton\u2019s Voyages, London, 1814, vol. xvi. pp. 21, 22, quoting\nThurnberg\u2019s \u201cAccount of the Cape of Good Hope.\u201d)\n\n\u201cToadstool, or rotten fish and willow bark, which are delicacies among\nthe Kamtchadals,\u201d\u2014(\u201cRussian Discoveries between Asia and America,\u201d\nWilliam Coxe, London, 1803, p. 60, quoting Steller\u2019s account of the\nBehring Voyage.)\n\nThere are some varieties of agaric, notably that of the olive-tree, which\nat times emit by night a phosphorescent light. This peculiarity may well\nhave caused them to be regarded with reverential awe by the ancients.\nOn the subject of this effulgence, see \u201cPhilosophy of Magic,\u201d Eus\u00e8be\nSalverte, New York, 1862, vol. i. p. 63.\n\nPope Clement VII. died of eating too many mushrooms. See Schurig\u2019s\n\u201cChylologia,\u201d Dresden, 1725, vol. i. p. 60.\n\n(Tierra del Fuego.) \u201cThere is one vegetable production in this country\nwhich is worthy of mention, as it affords a staple article of food to the\nnatives. It is a globular fungus, of a bright yellow color, and of about\nthe size of a small apple, which adheres in vast numbers to the bark of\nthe beech-trees.... It is eaten by the Fuegians in large quantities,\nuncooked, and when well chewed has a mucilaginous and slightly sweet\ntaste, together with a faint odor like that of a mushroom. Excepting a\nfew berries of a dwarf arbutus, which need hardly be taken into account,\nthese poor savages never eat any other vegetable food besides this\nfungus.\u201d\u2014(Darwin, in \u201cVoyage of Adventure and Beagle,\u201d London, 1839, vol.\niii. pp. 298, 299.)\n\n\u201cThese Fuegians appeared to think the excrescences which grow on the\nbirch-trees, like the gall-nuts on an oak, an estimable dainty.\u201d\u2014(Idem,\nvol. i. p. 440; again, vol. ii. p. 185.)\n\nAgaric, or toadstool, employed in medicine \u201cto provoke to vomit\u201d (see\n\u201cMost Excellent and Approved Medicines,\u201d London, 1654, pp. 3 and 10);\nalso given \u201cfor provoking the courses\u201d (idem, p. 23); also \u201cto loosen the\nbody\u201d (idem, p. 36).\n\nTo insure conception, the belief was that both man and woman should take\na potion of hare\u2019s rennet in wine,\u2014\u201cthen quickly she will be pregnant,\nand for meat she shall for some while eat mushrooms.\u201d\u2014(\u201cSaxon Leechdoms,\u201d\nvol. i. p. 347.)\n\nThe Bannocks and Shoshonees of the Rocky Mountains eat mushrooms,\u2014\u201cthe\nkind that grows on a cottonwood stump; they know that some kinds\nare bad.\u201d\u2014(Interview with the Bannocks and Shoshonees, through the\ninterpreters, Joe and Charlie Rainey, at Fort Hall, Idaho, 1881.)\n\nThe Indians above mentioned had no knowledge of any dance in connection\nwith the mushroom or fungus.\n\n\n\n\nXII.\n\nTHE MUSHROOM IN CONNECTION WITH THE FAIRIES.\n\n\nIn the opinion of the folk of Great Britain and Ireland, possibly of\nthe Continent as well, the mushroom was intimately connected with the\ndwellers in the realm of sprites and fairies, as can be shown in a\nmoment, and by simple reference.\n\nThe lore of the peasantry of those countries is replete with the\nuncanniness of the \u201cFairy Circles,\u201d which modern investigation has shown\nto be due to a species of fungus.\n\n\u201cVarious theories were current among the peasantry to account for their\nexistence. Some of them ascribed them to lightning; others to moles or\nother animals; and others again to the growth of a species of fungus.\nThis is the more educated class. But the lower orders implicitly believed\nthat they were the work of the fairies, and used by them for their\nnocturnal dancing. Woe to the poor mortal who ventured near at such\nmoments. He was seized, forced to dance, soon lost all consciousness,\nand was truly in luck if he ever again succeeded in rejoining his\nmortal relatives.\u201d A very exhaustive account of these Circles, and the\nsuperstitions in reference to them, is to be found in the third volume of\nBrand\u2019s Popular Antiquities, London, 1854, article \u201cFairy Mythology,\u201d p.\n476 _et seq._\n\n\u201cThe most clear and satisfactory remarks on the origin of fairy rings\nare probably those of Dr. Wollaston, Sec. R. S., printed in the second\npart of the \u201cPhilosophical Transactions\u201d for 1807.... The cause of their\nappearance he ascribes to the growth of certain species of agaric, which\nso entirely absorbs all nutriment from the soil beneath that the herbage\nis for a while destroyed.\u201d\u2014(Idem, p. 483.)\n\n\u201cIn Northumberland, the common people call a certain fungous excrescence,\nsometimes found about the roots of old trees, Fairy Butter. After great\nrains, and in a certain degree of putrefaction, it is reduced to a\nconsistency which, together with its color, makes it not unlike butter,\nand hence the name.\u201d\u2014(Idem, p. 493.)\n\nLady Wilde\u2019s work, already quoted, makes no reference to the employment\nof either mushrooms or mistletoe by the Irish peasantry.\n\nThe mixing, in the popular imagination, of Fairies and Druids, of Fairy\nCircles and the Druid Circles, is noticed on p. 505, Brand, art. \u201cFairy\nMythology.\u201d\n\nPerhaps in all this there may be a vague reminiscence of a former use\nof the agaric in potions not very dissimilar to those still to be found\namong the Koraks and Tchuktchi. We read that this Witches\u2019 Butter\nwas associated with sorcery. It was believed in Sweden to have been\n\u201cspewed up\u201d by the cat which went with the witch.\u2014(See Brand, \u201cPopular\nAntiquities,\u201d London, 1872, vol. iii. p. 7, article \u201cSorcery.\u201d)\n\n\u201cNo subject could be more interesting than an inquiry into the origin\nof the superstitions of uncivilized tribes.\u201d (\u201cPhilosophy of Magic,\u201d\nSalverte, vol. i. p. 138.) Salverte remarks that the Fairies \u201cwere\nsupposed to be diminutive, aerial beings, beautiful, lively, and\nbeneficent in their intercourse with mortals, inhabiting a region called\nFairy Land,\u2014Alf-Heiner,\u2014commonly appearing on earth at intervals,\nwhen they left traces of their visits in beautiful green rings, where\nthe dewy sward had been trodden in their moon-light dances.... The\ninvestigations of science have traced these rings to a species of\nfungus,\u2014_Agaricus oreades_,\u2014but imagination still leads us willingly back\nto the traditional appearance of these diminutive beings in the train of\ntheir queen; ... and we also behold her tiny followers dancing away the\nmidnight hours to the sound of the most enchanting music.\u201d\u2014(Idem, vol. i.\np. 138, footnote.)\n\nThere is the following memorandum in Hazlitt\u2019s \u201cFairy Tales\u201d (London,\n1875, p. 35): \u201cMem., that pigeon\u2019s-dung and nitre steeped in water will\nmake the fayry circles; it draws to it the nitre of the air, and it will\nnever weare out.\u201d\n\n\u201cThe mushroom has always been associated with fairy-lore. It is mentioned\nas the fairy dining-table (p. 502); while in the list of foods partaken\nof by Oberon, we read:\u2014\n\n                \u201c ... with a wine,\n    Ne\u2019er ravished with a clustered vine,\n    But gently strained from the side\n    Of a sweet and dainty bride;\n    Brought in a daizy chalice, which\n    He fully quaffed up to bewitch\n    His blood to height.\u201d\n\nWhile Robin Goodfellow is represented as singing,\u2014\n\n    \u201cWhen lads and lasses merry be,\n    With possets and with juncates fine,\n    Unseene of all the company,\n    I eat their cakes and sip their wine;\n    And to make sport,\n    I fart and snort,\n    And out the candles I do blow.\u201d\n\n\u2014(Brand, Pop. Ant., London, 1872, pp. 476 _et seq._, articles \u201cFairy\nMythology,\u201d and \u201cRobin Goodfellow.\u201d)\n\nHerrick describes the food of fairies:\u2014\n\n                \u201c ... with a wine\n    Ne\u2019er ravished from the flattering vine,\n    But gentle prest from the soft side\n    Of the most sweet and dainty bride.\u201d\n\n\u2014(Herrick, \u201cHesperides;\u201d also quoted in Hazlitt\u2019s \u201cFairy Tales,\u201d London,\n1875, p. 300.)\n\nThe \u201cwine\u201d just described would seem to belong, in all fairness, to the\nclassification of Ur-Orgies.\n\nA careful search of Shakspeare shows that while perhaps he knew little\ndirectly to our purpose, he still had a knowledge that we may utilize;\nfor example, he speaks of the \u201cmidnight mushroom,\u201d showing that it was an\nelement of midnight revels of the fairies; he alludes to customs which\ncertainly suggest that slaves and criminals were in early days buried\nbeneath dung-heaps as a punishment; and he can be adduced to prove that\nthe epithet \u201cdunghill\u201d applied to a man, was a most deadly insult; but\nlet the bard speak for himself,\u2014\n\n    \u201c_Prospero._ Ye elves of hills, brooks, standing lakes and groves;\n    And ye that on the sands with printless feet,\n    Do chase the ebbing Neptune and do fly him,\n    When he comes back; you demi-puppets that\n    By moonshine do the green, sour ringlets make,\n    Whereof the ewe bites not; and you whose pastime\n    Is to make midnight mushrooms.\u201d\u2014(Tempest, act v. scene 1.)\n\n    \u201c_Ajax._ Thou stool for a witch.\u201d\u2014(Troilus and Cressida, act ii.\n      scene 1.)\n\nThe concordance consulted was that of the Clarkes.\n\nThe association of \u201ctoadstools\u201d with witchcraft may have been due to\nthe belief that toads were the constant companions and servants of the\nwitches and fairies.\n\nGesner says that witches made use of toads as a charm, \u201cut vim coeundi,\nni fallor, in viris tollerunt.\u201d\u2014(Brand, Pop. Ant. London, 1872, vol. ii.\npage 170, art. \u201cDivination at Weddings.\u201d)\n\n\u201cUn crapaud noir de venin\u201d was to be employed by those seeking favor of\nthe witches of \u201cLes Bourbonnais,\u201d \u201cLa Fascination.\u201d\u2014(J. Tuchmann, in\n\u201cM\u00e9lusine,\u201d Paris, July, August, 1890.)\n\nMay dew was considered a most beneficial application for the skin, but\nyoung maidens while gathering it were careful not \u201cto put foot within the\nrings, lest they should be liable to the fairies\u2019 power.\u201d\u2014(\u201cIllustrations\nof Shakspeare,\u201d Francis Douce, London, 1807, vol. i. p. 180.)\n\nIt would seem that the Saxons in England, at the time of the Norman\nConquest, were fully aware of the deadly effects producible by the\nmushroom: \u201cThe old woman came back to her, ere she went to bed. \u2018I have\nfound it all out and more. I know where to get scarlet toadstools and\nI put the juice in his men\u2019s ale. They are laughing and roaring now,\nmerry-mad every one of them.\u2019\u201d\n\nThe effects of the potion are thus described: \u201cHis men were grouped\noutside of the gate, chattering like monkeys; the porter and the monks\nfrom the inside entreating them, vainly, to come in and go to bed quietly.\n\n\u201cBut they would not. They vowed and swore that a great gulf had\nopened all down the road, and that one step more would tumble them in\nheadlong.... In vain Hereward stormed; assured them that the supposed\nabyss was nothing but the gutter; proved the fact by kicking Martin over\nit. The men determined to believe their own eyes, and after a while\nfell asleep in heaps in the roadside, and lay there till morning, when\nthey woke, declaring, as did the monks, that they had been bewitched.\nThey knew not\u2014and happily, the lower orders, both in England and on the\nContinent, do not yet know\u2014the potent virtues of that strange fungus\nwith which Lapps and Samoieds have, it is said, practised wonders for\ncenturies past.\u201d\u2014(\u201cHereward, the last of the English,\u201d Charles Kingsley,\nNew York, 1866, p. 111.)\n\nSee also under \u201cOrdeals and Punishments,\u201d and \u201cInsults.\u201d\n\n\n\n\nXIII.\n\nA USE OF POISONOUS FUNGI QUITE PROBABLY EXISTED AMONG THE MEXICANS.\n\n\nThat some such use of poisonous fungi as has been shown exists among the\ntribes of Siberia was made by other nations, would be difficult to prove\nin the absence of direct testimony, but many incidental references are\nencountered which the reflective mind must consider with care before\nrejecting them as absolutely irrelevant in this connection. The Mexicans,\nas we learn from Sahagun, were not ignorant of the mushroom, which is\ndescribed as the basis of one of their festivals. He says that they ate\nthe nanacatl, a poisonous fungus which intoxicated as much as wine; after\neating it, they assembled in a plain, where they danced and sang by night\nand by day to their fullest desire. This was on the first day, because on\nthe following day they all wept bitterly, and they said that they were\ncleaning themselves and washing their eyes and faces with their tears.[17]\n\nIt is true that Sahagun does not describe any specially revolting feature\nin this orgy, but it is equally patent that he is describing from\nhearsay, and, probably, he was not allowed to know too much. In a second\nreference to this fungus, which he now calls teo-nanacatl, he alludes to\nthe toxic properties, which coincide closely with those of the mushrooms\nnoted in Siberia and on the northwest coast of America.\n\n\u201cThere are some mushrooms in this country which are called teo-nanacatl.\nThey grow under the grass in the fields and plains; ... they are hurtful\nto the throat and intoxicate; ... those who eat them see visions and\nfeel flutterings in the heart; those who eat many of them are excited to\nlust, and even so if they eat but few.\u201d[18]\n\nThe proof is not at all conclusive that this intoxication was produced as\namong the Siberian and Cape Flattery tribes; but it is very odd that the\nAztecs should eat mushrooms for the same purpose; that they should hold\ntheir dance out in a plain and by night (that is, in a place as remote as\npossible from Father Sahagun\u2019s inspection). On the second day, to trust\nSahagun\u2019s explanation, they would appear to have bewailed their behavior\non the first; although it should be remarked here that ceremonial weeping\nhas not been unknown to the American aborigines, and may, in this case,\nhave been induced by causes not revealed to the stranger. Lastly, it is\nimportant to note that this poisonous fungus was a violent excitant, a\nnervous irritant, and an aphrodisiac.\n\nAnother early Spanish observer, also cited by Kingsborough, describes\nthem in these terms:\u2014\n\n\u201cThey had another kind of drunkenness, ... which was with small fungi or\nmushrooms, ... which are eaten raw, and, on account of being bitter, they\ndrink after them or eat with them a little honey of bees, and shortly\nafter that they see a thousand visions, especially snakes.\n\n\u201cThey went raving mad, running about the streets in a wild state\n(\u2018bestial embriaguez\u2019). They called these fungi \u2018teo-na-m-catl,\u2019 a word\nmeaning \u2018bread of the gods.\u2019\u201d\n\nThis author does not allude to any effect upon the kidneys.[19]\n\nThis account can be compared, word for word, with those previously quoted\nfrom the Moqui Indian and from the descriptions of the Ur-Orgies of the\nSiberians.\n\nThe list of quotations is not yet complete. Tezozomoc, also an author of\nrepute, relates that at the coronation of Montezuma the Mexicans gave\nwild mushrooms to the strangers to eat; that the strangers became drunk,\nand thereupon began to dance.[20] All of which is a terse description\nof a drunken orgy induced by poisonous mushrooms, but not represented\nwith the disgusting sequences which would have served to establish a\nconnection with urine dances.\n\nDiego Duran also gives the particulars of the coronation of this\nMontezuma (the second of the name and the one on the throne at the date\nof the arrival of Cort\u00e9s). He says that, after the usual human sacrifices\nhad been offered up in the temples, all went to eat raw mushrooms, which\ncaused them to lose their senses and affected them more than if they\nhad drunk much wine. So utterly beside themselves were they that many\nof them killed themselves with their own hands, and by the potency of\nthose mushrooms they saw visions and had revelations of the future, the\ndevil speaking to them in their drunkenness.[21] Duran, of course, is not\ndescribing what he _saw_. Doubtless, in that case, his narrative would\nhave been more animated and, possibly, more to our purpose.\n\n\nMUSHROOMS AND TOADSTOOLS WORSHIPPED BY AMERICAN INDIANS.\n\nDorman is authority for the statement that mushrooms were worshipped by\nthe Indians of the Antilles, and toadstools by those in Virginia,[22] but\nfor what toxic or therapeutic qualities, real or supposed, he does not\nsay. The toxic properties of fungi would seem to have been known to the\nAlgonkins:\u2014\n\n    \u201cPaused to rest beneath a pine tree,\n    From whose branches trail the mosses,\n    And whose trunk was coated over\n    With the Dead Man\u2019s Moccasin Leather,\n    With the fungus white and yellow.\u201d\n\n                               \u201cHiawatha,\u201d Henry W. Longfellow, canto ix.\n\n\nA FORMER USE OF FUNGUS INDICATED IN THE MYTHS OF CEYLON, AND IN THE LAWS\nOF THE BRAHMINS.\n\nOn the west shore of the Pacific Ocean, aside from the orgies of the\nSiberian Shamans, no instance is on record of the use of the mushroom, or\nother fungus in religious rites in the present day.\n\nA former use of it is indicated in the Cingalese myths, which teach that\n\u201cChance produced a species of mushroom called mattika[23] or jessathon,\non which they lived for sixty-five thousand years; but being determined\nto make an equal division of this, also, they lost it. Luckily for them,\nanother creeping plant [mistletoe?] called badrilata grew up, on which\nthey (the Brahmins) fed for thirty-five thousand years, but which they\nlost for the same reason as the former ones.\u201d\u2014(\u201cAsiatic Researches,\u201d\nCalcutta, 1807, vol. vii. p. 441.)\n\nAmong the Brahmins of the main land no such myth is related; but an\nEnglish writer says:\n\n\u201cThe ancient Hindus held the fungus in such detestation that Yama, a\nlegislator, supposed now to be the judge of departed spirits, declares:\n\u2018Those who eat mushrooms, whether springing from the ground or growing\non a tree, fully equal in guilt to the slayers of Brahmins and the most\ndespicable of all deadly sinners.\u2019\u201d\u2014(\u201cAsiatic Researches,\u201d Calcutta,\n1795, vol. iv. p. 311.)\n\nDubois refers to the same subject. \u201cThe Brahmins,\u201d he says, \u201chave also\nretrenched from their vegetable food, which is the great fund of their\nsubsistence, all roots which form a head or bulb in the ground, such as\nonions,[24] and those also which assume the same shape above ground, like\nmushrooms and some others.... Are we to suppose that they had discovered\nsomething unwholesome in the one species and proscribed the other on\naccount of its fetid smell? This I cannot decide; all the information I\nhave ever obtained from those among those whom I have consulted on the\nreasons of their abstinence from them being that it is customary to avoid\nsuch articles.\u201d\u2014(Abb\u00e9 Dubois, \u201cPeople of India,\u201d London, 1817, p. 117.)\n\nThis inhibition, under such dire penalties, can have but one meaning.\nIn primitive times the people of India must have been so addicted to\nthe debauchery induced by potions into the composition of which entered\npoisonous fungi and mistletoe (the mushroom \u201cgrowing on a tree\u201d), and\nthe effects of such debauchery must have been found so debasing and\npernicious, that the priest-rulers were compelled to employ the same\nmaledictions which Moses proved of efficacy in withdrawing the children\nof Israel from the worship of idols.[25]\n\n\n\n\nXIV.\n\nTHE ONION ADORED BY THE EGYPTIANS.\n\n\nThere are examples of the ideas surrounding onions, leeks, garlic, and\nbulbous vegetables of different kinds, in many countries.\n\n\u201cThe Egyptians likened the whole firmament to an onion with its varied\nshells and radiations; and this, together with the aphrodisiacal and\nfertilizing properties which this vegetable is almost universally held to\npossess, rendered it sacred.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, London, 1883,\nvol. i. p. 474.)\n\n\u201cThe species of onion which the Egyptians abhorred was the squill or\nred squill, because consecrated to Typhon; the other kinds they ate\nindiscriminately.\u201d\u2014(Fosbroke, \u201cCyclop\u00e6dia of Antiquities,\u201d London, 1843,\nvol. ii. p. 109, article \u201cOnion.\u201d)\n\n\u201cAt Babylon, beside Memphis, they made an onion their god.\u201d\u2014(Reginald\nScot, \u201cDiscovery of Witchcraft,\u201d London, 1651, p. 376.)\n\n\u201cBeans the Egyptians do not sow at all in their country; neither do\nthey eat those that happen to grow there, nor taste them when dressed.\nThe priests indeed abhor the sight of that pulse, accounting it\nimpure.\u201d\u2014(Herodotus, \u201cEuterpe,\u201d p. 36.)\n\nAmong the Romans, \u201cthe Flamen Dialis might not ride, or even touch, beans\nor ivy.\u201d\u2014(\u201cThe Golden Bough,\u201d James G. Frazer, M.A., London, 1890, vol.\ni. p. 117.)\n\nPliny mentions the medicinal use of certain bulbs, difficult of\nidentification in our day. \u201cThe bulb of M\u00e6gara acts as a strong\naphrodisiac;\u201d others \u201caid delivery;\u201d others were used \u201cfor the cure of\nthe sting of serpents.\u201d The ancients used to give bulb-seeds \u201cto persons\nafflicted with madness, in drink.\u201d\u2014(Pliny, Nat. Hist. lib. 20, cap. 40.)\n\nMartial has the following: \u201cXXXIV. Bulbs. If your wife is old and your\nmembers languid, bulbs can do no more for you than fill your belly\u201d\n(edition of London, 1871). A footnote to the above says: \u201cTo what\nparticular bulb provocative effects were attributed is unknown.\u201d\n\nAcosta says of the Peruvians that before any of their great ceremonies,\n\u201cto prepare themselves, all the people fasted two days, during which\nthey did neyther company with their wives nor eate any meate with salt\nor garlicke, nor drink any chica.\u201d\u2014(Acosta, \u201cHistorie of the Indies,\u201d\nedition of London, 1604, quoted by Lang, \u201cMyth, Ritual, and Religion,\u201d\nLondon, 1887, vol. ii. p. 283.)\n\nAccording to Avicenna, garlic was a provocative of the menses (vol. i. p.\n276 a 52).\n\nWhen a priest of the state religion of China is about to offer a\nsacrifice he must abstain from cohabitation with his wives and \u201cfrom\neating onions, leeks, or garlic.\u201d\u2014(\u201cChinese Repository,\u201d Canton, 1835,\nvol. iii. p. 52.)\n\nJuvenal says of the Egyptians: \u201cIt is an impious act to break with the\nteeth a leek or an onion.\u201d\u2014(Satire XV., Rev. Lewis Evans\u2019s translation.)\n\nBy the Irish peasantry \u201cgarlic is planted in the thatch\u201d to drive away\nfairies and witches.\u2014(\u201cMedical Mythology of Ireland,\u201d James Mooney,\nAmerican Philosophical Society, 1887.)\n\nThe Danes placed garlic in the cradle of the new-born child to avert the\nmaleficence of witches.\u2014(See Brand, \u201cPopular Antiquities,\u201d vol. ii. p.\n73, article \u201cGroaning Cakes and Cheese.\u201d)\n\nIn rustic England many good folk still believe that the house upon which\ngrows the leek will never be struck by lightning.\u2014(See Brand, \u201cPopular\nAntiquities,\u201d vol. iii. p. 317, article \u201cRural Charms.\u201d)\n\nSpeaking of the Russian dissenters, known as the Raskol, Heard says:\n\u201cThey carried their resistance into all the details of daily life; as\nmatters of conscience, they eschewed the use of tobacco, for \u2018the things\nwhich come out of him, those are they that defile the man\u2019 (Mark vii.\n15); of the potato, as being the fruit with which the serpent tempted\nEve.\u201d\u2014(\u201cThe Russian Church and Russian Dissent,\u201d Albert F. Heard, New\nYork and London, 1887, p. 194.)\n\nThe quotation from the New Testament seems applicable to the subject of\nurine dances, and the interdiction of the use of the potato may mean more\nthan appears on the surface.\n\nPossibly, the intention in Russia was to wean the sectaries away from the\nuse of bulbs or fungi not to the liking of the more thoughtful leaders of\nthe new movement.\n\n\u201cFrom the earliest times garlic has been an article of\ndiet.\u201d\u2014(Encyclop\u00e6dia Britannica, mentioning Israelites, Egyptians,\nGreeks, and Romans.)\n\nIn the time of Shakspeare, \u201cto smell of garlic was accounted a sign of\nvulgarity.\u201d\u2014(Idem, referring to \u201cCoriolanus,\u201d iv. 6, and \u201cMeasure for\nMeasure,\u201d iii. 2.)\n\n\u201cGarlic was placed by the ancient Greeks on the piles of stones at\ncross-roads as a supper for Hecate.\u201d\u2014(Idem.)\n\n\u201cAccording to Pliny, garlic and onions were invoked as deities by the\nEgyptians at the taking of oaths. The inhabitants of Pelusium, in Lower\nEgypt, who worshipped the onion, are said to have held both it and garlic\nin aversion as food.\u201d\u2014(Encyc. Brit., article \u201cGarlic.\u201d)\n\nGarlic is \u201cfastened to the caps of children, suspended from the\nsterns of vessels and from new houses, in the Levant, as, centuries\nago, it was hung over the door in the more civilized parts of\nEurope.\u201d\u2014(\u201cSuperstitions of Scotland,\u201d John Graham Dalyell, Edinburgh,\n1834, p. 219.)\n\n\u201cThe onion was among the earliest cultivated vegetables, and in Egypt\nwas a sort of divinity.\u201d\u2014(American Encyclop\u00e6dia, New York, 1881, article\n\u201cOnion.\u201d)\n\n\u201cA phallic importance seems to have attached to the onion. Burton,\nin his \u2018Anatomy of Melancholy,\u2019 edition of 1660, p. 538, speaks of\n\u2018cromnysmantia,\u2019\u2014a kind of divination with onions laid on the altar at\nChristmas Eve, practised by girls to know when they shall be married\nand how many husbands they shall have. This appears also to have been a\nGerman custom.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d vol. iii. pp. 356, 357.)\n\nSir Thomas More wrote the following (the original is in Latin; the\ntranslation is by Harington):\u2014\n\n    \u201cIf leeks you leek, but do their smell disleek,\n    Eat onions, and you shall not smell the leek;\n    If you of onions would the scent expel,\n    Eat garlic, that shall drown the onion\u2019s smell;\n    But against garlic\u2019s savour, at one word,\n    I know but one receipt. What\u2019s that? Go look.\u201d\n\nThe last line is left untranslated; in the original it reads,\u2014\n\n    \u201cAut nihil, aut tantum, tollere merda potest.\u201d\n\n(Harington, \u201cAjax,\u201d quoting Sir Thomas More.)\n\n\n\n\nXV.\n\nSACRED INTOXICATION AND PHALLISM.\n\n\nTwo fundamental principles underlie the structure of primordial\nreligion,\u2014Intoxication and Phallism. All perversion of the cerebral\nfunctions, whether temporary estrangement or permanent alienation, is\nclassified as Obsession; and the pranks and gibberish of the maniac or\nthe idiot are solemnly treasured as outbursts of inspiration.\n\nWhere such temporary exaltation can be produced by an herb, bulb, liquid,\nor food, the knowledge of such excitant is kept as long as possible from\nthe laity; and even after the general diffusion of a more enlightened\nintelligence has broadened the mental horizon of the devotee, these\nnarcotics and irritants are \u201csacred,\u201d and the frenzies they induce are\n\u201csacred\u201d also.\n\nIf the drug in question, whatever it be, possess the additional\nrecommendation of acting upon the genito-urinary organs, and by arousing\nthe sexual energies appeals to the phallic element in the religious\nnature, the apotheosis of the drug follows as a matter of course, no\nmatter under what expression or symbolism it may be veiled; and as human\nnature feels the necessity of restraint upon the passions as well as\na stimulus thereof, it follows that there are to be noted many cases\nin which a veneration is paid to plants and drugs which have just the\nopposite effect,\u2014that is to say that where an aphrodisiac is held among\nthe sacred essences or agents its counter or antagonist is held in almost\nequal esteem.\n\nMushroom, mistletoe, rue, ivy, mandrake, hemp, opium, the stramonium\nof the medicine-man of the Hualpai Indians of Arizona,\u2014all may well\nbe examined in the light of this proposition. Frazer says: \u201cAccording\nto primitive notions, all abnormal states\u2014such as intoxication or\nmadness\u2014are caused by the entrance of a spirit into the person; such\nmental states, in other words, are regarded as forms of possession or\ninspiration.\u201d\u2014(\u201cThe Golden Bough,\u201d vol. i. p. 184.)\n\n\u201cWomen who were addicted to Bacchanalian sports presently ran to the ivy\nand plucked it off, tearing it to pieces with their hands and gnawing it\nwith their mouths.... It was reported ... it hath a spirit that stirreth\nand moveth to madness, transporting and bereaving of the senses, and that\nalone by itself it introduceth drunkenness without wine to those that\nhave an easy inclination to enthusiasm.\u201d\u2014(Plutarch, \u201cMorals,\u201d Goodwin\u2019s\nEnglish translation, Boston, 1870, vol. ii. p. 264.)\n\nAn eternal drunkenness was the reward held out to the savage warrior in\nmany regions of the world; the Scandinavians, as well as the Indians of\nthe Pampas, had this belief.\u2014(See \u201cLes Primitifs,\u201d Elie R\u00e9clus, Paris,\n1885, p. 123.)\n\nSpeaking of the Ur-Orgy of the Siberians, Dr. J. W. Kingsley comments in\nthe following terms: \u201cI remember being shown this fungus by an Englishman\nwho was returning via the Central Pacific Railway from Siberia. He fully\nconfirmed all that I had heard on the subject, having seen the orgy\nhimself.... Nothing religious in this, you may say; but look at the\nquestion a little closer and you will see that these \u2018intoxicants,\u2019 which\nnowadays are used to produce mere excitement or brutal drunkenness, were\nat first looked upon as media able to raise the mere man up to a level\nwith his gods, and enable him to communicate with them, as was certainly\nthe case with the \u2018soma\u2019 of the Hindu ecstatics and the hashich I have\nseen used by some tribes of Arabs. It would be well worth while trying\nto ascertain whether the actors in the Ur-Orgy had eaten any particular\nkind of herb before its commencement, or whether they had any tradition\nof their ancestors having done so.\u201d\u2014(Personal letter to Captain Bourke,\ndated Cambridge, England, May, 1888.)\n\nFor sacred intoxication among the Finns, see also \u201cChaldean Magic,\u201d\nLenormant, p. 255, where there is a reference to \u201cintoxicating drugs.\u201d\n\n\n\n\nXVI.\n\nAN INQUIRY INTO THE DRUIDICAL USE OF THE MISTLETOE.\n\n\nBut the question at once presents itself, For what reason did the Celtic\nDruids employ the much venerated mistletoe? This question becomes of deep\nsignificance in the light of the learning shed by Godfrey Higgins and\nGeneral Vallencey upon the derivation of the Druids from Buddhistic or\nBrahminical origin.\n\n\u201cAjasson enumerates the following superstitions of ancient Britain, as\nbearing probable marks of an Oriental origin: ... the ceremonials used\nin cutting the plants.\u201d\u2014(\u201cMistletoe,\u201d Pliny, Bohn, lib. 30, cap. 6,\nfootnote.)\n\nThat the mistletoe was regarded as a medicine, and a very potent one,\nis easy enough to show. All the encyclop\u00e6dias admit that much; but the\naccounts that have been preserved of the ideas associated with this\nworship are not complete or satisfactory.\n\n\u201cThe mistletoe, which they (the Druids) called \u2018all-heal,\u2019 used to cure\ndisease.\u201d\u2014(McClintock and Strong\u2019s Encyclop\u00e6dia, quoting Stukeley.)\n\n\u201cThe British bards and Druids had an extraordinary veneration for the\nnumber three. \u2018The mistletoe,\u2019 says Vallencey, in his \u2018Grammar of the\nIrish Language,\u2019 \u2018was sacred to the Druids, because not only its berries,\nbut its leaves also, grow in clusters of three united to one stock. The\nChristian Irish held the Seamroy sacred in like manner, because of three\nleaves united to one stock.\u2019\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d London,\n1872, vol. i, p. 109, article \u201cSt. Patrick\u2019s Day.\u201d)\n\n\u201cWithin recent times the mistletoe has been regarded as a valuable remedy\nin epilepsy (query, on the principle of _similia similibus_?) and other\ndiseases, but at present is not employed.... The leaves have been fed to\nsheep in time of scarcity of other forage (which shows at least that it\nis edible).\u201d\u2014(Appleton\u2019s American Encyclop\u00e6dia.)\n\n\u201cSeems to possess no decided medical properties.\u201d\u2014(International\nEncyclop\u00e6dia.)\n\n\u201cIt is now perhaps impossible to account for the veneration in which\nit was held and the wonderful qualities which it was supposed to\npossess.\u201d\u2014(\u201cThe Druids,\u201d Rev. Richard Smiddy, Dublin, 1871, p. 90.)\n\nPliny mentions three varieties. Of these \u201cthe hyphar is useful for\nfattening cattle, if they are hardy enough to withstand the purgative\neffect it produces at first; the viscum is medicinally of value as an\nemollient, and in cases of tumors, ulcers, and the like.\u201d\n\nPliny is also quoted as saying that it was considered of benefit to\nwomen in childbirth,\u2014\u201cin conceptum feminarum adjuvare si omnino secum\nhabeant.\u201d[26] Pliny is also authority for the reverence in which the\nmistletoe growing on the robur (Spanish _roble_, or evergreen oak)\nwas held by the Druids. The robur, he says, is their sacred tree, and\nwhatever is found growing upon it, they regard as sent from heaven and as\nthe mark of a tree chosen by God.\u2014(Encyclop\u00e6dia Britannica.)\n\nBrand (\u201cPopular Antiquities,\u201d London, 1849, vol. i. article \u201cMistletoe\u201d)\ncites the opinion of various old authors that mistletoe was regarded \u201cas\na medicine very likely to subdue not only the epilepsy, but all other\nconvulsive disorders.... The high veneration in which the Druids were\nheld by the people of all ranks proceeded in a great measure from the\nwonderful cures they wrought by means of the mistletoe of the oak.... The\nmistletoe of the oak, which is very rare, is vulgarly said to be a cure\nfor wind-ruptures in children; the kind which is found upon the apple is\nsaid to be good for fits.\u201d\n\n\u201cThe Persians and Masaget\u00e6 thought the mistletoe something divine, as\nwell as the Druids.\u201d\u2014(\u201cAntiquities of Cornwall,\u201d 1796, p. 63.)\n\nAfter telling of the use of this plant among the Druids and their mode\nof gathering it, Fosbroke adds: \u201cMistletoe was not unknown in the\nreligious ceremonies of the ancients, and was supposed to have magical\nand medicinal properties.\u201d\u2014(Fosbroke, Cyclop\u00e6dia of Antiquities, vol. ii.\np. 1047, article \u201cMistletoe,\u201d London, 1843.)\n\nMr. W. Winwood Reade mentions, in his \u201cVeil of Isis\u201d (London, 1861), at\npage 69, that the missolding or mistletoe of the oak, still called in\nWales \u201call-iach,\u201d or \u201call-heal,\u201d was the sovereign remedy of the Druids;\nand at page 71 he adds that a powder from its berries was considered a\ncure for sterility. He describes the effect of mistletoe as that of a\nstrong purgative.\u2014(Personal letter from Frank Rede Fowke, Esq., South\nKensington Museum, London, England, June 18, 1888.)\n\n\u201cThe Druids named it Uil-loc or All-Heal, because they said it promoted\nincrease of species or prevented sterility.\u201d\u2014(\u201cRivers of Life,\u201d Forlong,\nvol. ii. p. 331.)\n\n\u201cWe shall probably never hear the whole truth in regard to this ancient\nreligion (Druidism); for, as Mr. Davies says, \u2018most of the offensive\nceremonies must have been either retrenched or concealed,\u2019 as the Roman\nlaws and edicts had for ages (before the Bardic writings) restrained the\nmore cruel and bloody sacrifices, and at the time of the Bards nothing\nremained but symbolic rites.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, vol. ii. p.\n331.)\n\nThe plant (mistletoe) is one of world-wide fame. Masaget\u00e6, Skythians, and\nthe most ancient Persians called it the \u201cHealer,\u201d and Virgil calls it a\n\u201cbranch of gold;\u201d while Charon was dumb in presence of such an augur of\ncoming bliss; it was \u201cthe expectancy of all nations, longe post tempore\nvisum, as betokening Sol\u2019s return to earth.\u201d\u2014(\u201cRivers of Life,\u201d Forlong,\nvol. i. p. 81.)\n\nBorlase sees much similarity between the Magi and our Druids, and Strabo\ndid the same. \u201cBoth carried in their hands, during the celebration of\ntheir rites, a bunch of plants; that of the Magi was of course the Hom,\ncalled Barsom,\u2014Assyrian and Persepolis sculptures substantiate this. The\nHom looks very much like the Mistletoe, and the learned Dr. Stukeley\nthinks that this parasite is meant as being on the tree mentioned by\nIsaiah, vi. 13.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, vol. i. p. 43.)\n\n\u201cBut yet it shall be a tenth, and it shall return and shall be eaten; as\na teil tree and as an oak, whose substance is in them, when they cast\ntheir leaves; so the holy seed shall be the substance thereof.\u201d\u2014(Isaiah,\nvi. 13.)\n\n\u201cThe mistletoe wreath marks in one sense Venus\u2019s temple, for any girl\nmay be kissed if caught under its sprays,\u2014a practice, though modified,\nwhich recalls to us that horrid one mentioned by Herodotus, where all\nwomen were for once at least the property of the man who sought them in\nMylitta\u2019s temple.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, London, 1883, vol. i. p.\n91.)\n\nThe following are Frazer\u2019s views on this subject: \u201cThe mistletoe was\nviewed as the seat of life of the oak. The conception of the mistletoe\nas the seat of life of the oak would naturally be suggested to primitive\npeople by the observation that while the oak is deciduous, the mistletoe\nwhich grows on it is evergreen. In winter, the sight of its fresh foliage\namong the bare branches must have been hailed by the worshippers of the\ntree as a sign that the divine life which had ceased to animate the\nbranches yet survived in the mistletoe, as the heart of the sleeper still\nbeats when his body is motionless. Hence, when the god had to be killed,\nwhen the sacred tree had to be burnt, it was necessary to begin by\nbreaking off the mistletoe, for so long as the mistletoe remained intact,\nthe oak (so people thought) was invulnerable,\u2014all the blows of their\nknives and axes would glance harmless from its surface. But once tear\nfrom the oak its sacred heart, the mistletoe, and the tree nodded to its\nfall.\u201d\u2014(\u201cThe Golden Bough,\u201d James G. Frazer, M. A., London, 1890, vol.\nii. pp. 295, 296.)\n\nThis train of reasoning would be irrefutable, as it is most logical, were\nwe in a position to be able to say that the excision of the fungus was\nfollowed by the felling of the tree; but, unfortunately, that is just\nwhat we are not able to determine. As a surmise, there is no impropriety\nin believing that such excision may have marked the oak for destruction\nat some future day; but there is no authority that we can produce at this\ntime to justify anything more than a surmise in the premises. That the\nsacred character of the oak was due to the properties discovered in the\nmistletoe is quite likely in view of all the facts already presented.\n\nO\u2019Curry, who appears to have known all that was to be learned on the\nsubject of Druidism, admits that the world is in possession of very\nlittle that is reliable; he inclines to the view that Druidism was of\nEastern origin. (See \u201cManners and Customs of the Ancient Irish,\u201d Eugene\nO\u2019Curry, London, Edinburgh, Dublin, and New York, 1873.) He contends that\n\u201cthe Sacred Wand\u201d of the Druids was made of the yew, and not of the oak\nor mistletoe.\u2014(Idem, vol. ii. p. 194.)\n\nVallencey did not believe that the Persians were acquainted with the\nmistletoe; at least, he could not find any name for it in Persian.\u2014(See\nMajor Charles Vallencey, \u201cCollectanea de Rebus Hibernicis,\u201d Dublin, 1774,\nvol. ii. p. 433.)\n\n\u201cIn Cambodia, when a man perceives a certain parasitic plant growing\non a tamarind-tree, he dresses in white and taking a new earthen pot\nclimbs the tree at mid-day. He puts the plant in the pot and lets the\nwhole fall to the ground. Then in the pot he makes a decoction which\nrenders him invulnerable.\u201d\u2014(Aymonier, \u201cNotes sur les Co\u00fbtumes, etc., des\nCambodgiens,\u201d quoted in \u201cThe Golden Bough,\u201d vol. ii. p. 286, footnote.)\n\n\u201cIt was that only which is found upon the oak which the Druids\nemployed; and being a parasitic plant, the seeds of which are not\nsown by the hand of man, it was well adapted for the purposes of\nsuperstition.\u201d\u2014(\u201cPhilosophy of Magic,\u201d Salverte, vol. i. p. 229.)\n\nMuch testimony may be adduced to show that the mistletoe was valued as\nan aphrodisiac, as conducive to fertility, as sacred to love, and, in\ngeneral terms, an excitant of the genito-urinary organs, which is the\nvery purpose for which the Siberian and North American medicine-men\nemployed the fungus, and perhaps the very reason for which both fungus\nand mistletoe were excluded from the Brahminical dietary.\n\nBrand shows that mistletoe \u201cwas not unknown in the religious ceremonies\nof the ancients, particularly the Greeks,\u201d and that the use of it,\nsavoring strongly of Druidism, prevailed at the Christmas service of York\nCathedral down to our own day.\u2014(See in Brand, \u201cPopular Antiquities,\u201d\nLondon, 1849, vol. i. p. 524.)\n\nThe merry pastime of kissing pretty girls under the Christmas mistletoe\nseems to have a phallic derivation. \u201cThis very old custom has descended\nfrom feudal times, but its real origin and significance are lost.\u201d\n(\u201cAppleton\u2019s American Encyclop\u00e6dia.\u201d) Brand shows that the young men\nobserved the custom of \u201cplucking off a berry at each kiss.\u201d (Vol. i. p.\n524.) Perhaps, in former times, they were required to swallow the berry.\nThe deductions of a recent writer merit attention:\u2014\n\n\u201cThe mistletoe was dedicated to Mylitta, in whose worship every woman\nmust once in her life submit to the sexual embrace of a stranger. When\nshe concluded to perform this religious duty in honor of her acknowledged\ndeity, she repaired to the temple and placed herself under the mistletoe,\nthus offering herself to the first stranger who solicited her favors.\nThe modern modification of the ceremony is found in the practice among\nsome people of hanging the mistletoe, at certain seasons of the year, in\nthe parlor or over the door, when the woman entering that door, or found\nstanding under the wreath, must kiss the first man who approaches her and\nsolicits the privilege.\u201d (\u201cPhallic Worship,\u201d Robert Allen Campbell, C.\nE., St. Louis, Mo., 1888, p. 202.)\n\nA writer in \u201cNotes and Queries\u201d (Jan. 3, 1852, vol. v. p. 13) quotes\nNares to the effect that \u201cthe maid who was not kissed under it at\nChristmas would not be married in that year.\u201d But another writer (Feb.\n28, 1852, same volume) points out that \u201cwe should refer the custom to the\nScandinavian mythology, wherein the mistletoe is dedicated to Friga, the\nVenus of the Scandinavians.\u201d[27]\n\nGrimm speaks of Paltar (Balder) being killed by the stroke of a piece of\nmistletine, but ventures upon no explanation.\u2014(\u201cTeutonic Mythology,\u201d vol.\ni. p. 220, article \u201cPaltar.\u201d)\n\n\u201cWithin the sanctuary at Nemi grew a certain tree of which no branch\nmight be broken. Only a runaway slave was allowed to break off, if he\ncould, one of its boughs. Success in the attempt entitled him to fight\nthe priest in single combat, and if he slew him he reigned in his stead\nwith the title of King of the Wood (Rex Nemorensis.) Tradition averred\nthat the fatal branch was that \u2018golden bough\u2019 which at the Sibyl\u2019s\nbidding, \u00c6neas plucked before he essayed the perilous journey to the\nworld of the dead.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. i. p. 4, article\n\u201cThe Arician Grove.\u201d)\n\n\u201cA plant associated with the death of one of their greatest and\nbest-beloved gods must have been supremely sacred to all of Teutonic\nblood; and yet this opinion of its sacredness was shared by the Celtic\nnations.\u201d (Grimm, \u201cTeutonic Mythology,\u201d vol. iii. p. 1205.) \u201cOur herbals\ndivide mistletoe into those of the oak, hazel, and pear tree; and none of\nthem must be let touch the ground.\u201d\u2014(Idem, p. 1207.)\n\nAnother writer (\u201cNotes and Queries,\u201d 2d series, vol. iv. p. 506) says:\n\u201cAs it was supposed to possess the mystic power of giving fertility and a\npower to preserve from poison, the pleasant ceremony of kissing under the\nmistletoe may have some reference to this belief.\u201d\n\nIn vol. iii. p. 343, it is stated: \u201cA Worcestershire farmer was\naccustomed to take down his bough of mistletoe and give it to the cow\nthat calved first after New Year\u2019s Day. This was supposed to insure good\nluck to the whole dairy. Cows, it may be remarked, as well as sheep, will\ndevour mistletoe with avidity.\u201d\n\nAnd still another (in 2d series, vol. vi. p. 523) recognizes that \u201cthe\nmistletoe was sacred to the heathen Goddess of Beauty,\u201d and \u201cit is\ncertain that the mistletoe, though it formerly had a place among the\nevergreens employed in the Christian decorations, was subsequently\nexcluded.\u201d This exclusion he accounts for thus: \u201cIt is also certain that,\nin the earlier ages of the church, many festivities not at all tending\nto edification (the practice of mutual kissing among the rest) had\ngradually crept in and established themselves, so that, at a certain part\nof the service, \u2018statim clerus, ipseque populus per basia blande sese\ninvicim oscularetur.\u2019\u201d\n\nThis author cites Hone, Hook, Moroni, Bescherelle, Ducange, and others.\nFinally (in the 3d series, vol. vii. p. 76), an inquirer asks, \u201cHow came\nit in Shakspeare\u2019s time to be considered \u2018baleful,\u2019 and, in our days,\nthe most mirth-provoking of plants?\u201d And still another correspondent, in\nthe same series (vol. vii. p. 237), claims that \u201cmistletoe will produce\nabortion in the female of the deer or dog.\u201d\n\n\u201cSir John Ollbach, in his dissertation concerning mistletoe, which\nhe strongly recommends as a medicine very likely to subdue not only\nthe epilepsy, but all other convulsive disorders, observes that this\nbeautiful plant must have been designed by the Almighty for other\nand more noble purposes than barely to feed thrushes or to be hung\nup superstitiously in houses to drive away evil spirits. He tells\n(p. 12) that \u2018the high veneration in which the Druids were anciently\nheld by the people of all ranks proceeded in a great measure from the\nwonderful cures they wrought by means of the mistletoe of the oak;\nthis tree being sacred to them, but none so that had not the mistletoe\nupon them.\u2019 Mr. F. Williams, dating from Pembroke, Jan. 28, 1791,\ntells us, in the \u2018Gentleman\u2019s Magazine\u2019 for February that year, that\n\u2018\u201cGuidhel,\u201d mistletoe, a magical shrub, appeared to be the forbidden\ntree in the middle of the trees of Eden; for, in the Edda, the mistletoe\nis said to be Balder\u2019s death, who yet perished through blindness and a\nwoman.\u2019\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d London, 1872, vol. i. p. 519,\narticle \u201cEvergreen-decking at Christmas.\u201d)\n\n\nFORMER EMPLOYMENT OF AN INFUSION OR DECOCTION OF MISTLETOE.\n\nThat an infusion or decoction of the plant was once in use may be\ngathered from the fact narrated by John Eliot Howard: \u201cWater, in which\nthe sacred mistletoe had been immersed, was given to or sprinkled upon\nthe people.\u201d\u2014(\u201cThe Druids and their Religion,\u201d John Eliot Howard, in\n\u201cTransactions of Victoria Institute,\u201d vol. xiv. p. 118, quoting \u201cLe gui\nde ch\u00eane et les Druides,\u201d E. Magdaleine, Paris, 1877.)\n\nMontfaucon says of the Druids: \u201cIls croient que les animaux st\u00e9riles\ndeviennent f\u00e9conds en buvant de l\u2019eau de gui.\u201d\u2014(\u201cL\u2019antiquit\u00e9 Expliqu\u00e9e,\nParis, 1722, tome 2, part 2, p. 436, quoting and translating Pliny.)\n\n\u201cThe misselto, or \u2018Uil-ice,\u2019 was required to be taken, if possible, from\nthe Jovine tree when in its prime; but it was rare to find it on any\noak. If obtained from one about thirty-five years old, and taken in a\npotion, it conferred fertility on men, women, and children.\u201d\u2014(\u201cRivers of\nLife,\u201d Forlong, vol. ii. p. 355.)\n\nEugene O\u2019Curry speaks of the Irish Druids having a \u201cdrink of oblivion,\u201d\nthe composition of which has not, however, come down to us. (See\n\u201cManners and Customs of the Ancient Irish,\u201d vol. ii. p. 198.) O\u2019Curry\ncalls this drink of oblivion a \u201cDruidical charm,\u201d and a \u201cDruidical\nincantation.\u201d\u2014(Idem, vol. ii. p. 226.)[28]\n\nSee notes in this monograph on the Hindu Lingam.\n\n\nTHE MISTLETOE ALLEGED TO HAVE BEEN HELD SACRED BY THE MOUND-BUILDERS.\n\nAn American writer says that among the Mound-builders the mistletoe was\n\u201cthe holiest and most rare of evergreens,\u201d and that when human sacrifices\nwere offered to sun and moon the victim was covered with mistletoe, which\nwas burnt as an incense. (Pidgeon, \u201cDee-coo-dah,\u201d New York, 1853, p. 91\n_et seq._) Pidgeon claimed to receive his knowledge from Indians versed\nin the traditions and lore of their tribes.[29]\n\nMrs. Eastman presents a drawing of what may be taken as the altar of\nHaokah, the anti-natural god of the Sioux, in which is a representation\nof a \u201clarge fungus that grows on trees\u201d (query, mistletoe?), which, if\neaten by an animal, will cause its death.[30]\n\n\nTHE MISTLETOE FESTIVAL OF THE MEXICANS.\n\nThat the Mexicans had a reverence for the mistletoe would seem to be\nassured. They had a mistletoe festival. In October they celebrated the\nfestival of the Neypachtly, or bad eye, which was a plant growing on\ntrees and hanging from them, gray with the dampness of rain; especially\ndid it grow on the different kinds of oak.[31] The informant says he can\ngive no explanation of this festival.\n\n\nVESTIGES OF DRUIDICAL RITES AT THE PRESENT DAY.\n\nIt may be interesting to detect vestiges of Druidical rites tenaciously\nadhering to the altered life of modern civilization.\n\nIn the department of Seine-et-Oise, twelve leagues from Paris (says a\nrecent writer), when a child had a rupture (hernia) he was brought under\na certain oak, and some women, who no doubt earned a living in that\ntrade, danced around the oak, muttering spell-words till the child was\ncured,\u2014that is, dead.\u2014(\u201cNotes and Queries,\u201d 5th series, vol. vii. p. 163.)\n\nIt has already been shown that the Druids ascribed this very medical\nquality to the mistletoe of the oak.\n\n\u201cIn Brittany a festival for the mistletoe is still kept.... The people\nthere call it \u2018touzon ar gros,\u2019\u2014\u2018the herb of the cross.\u2019\u201d\u2014(\u201cCommonplace\nBook,\u201d Buckle, vol. ii. of his Works, p. 440, London, 1872.)\n\nMistletoe has been burned in England in love divinations.\u2014(See Brand,\n\u201cPopular Antiquities,\u201d London, 1872, vol. iii. p. 358, article\n\u201cDivination by Flowers.\u201d)\n\nFrommann enumerates mistletoe among \u201cRecentiorum ad fascinum remedia....\nViscum corylinum et tiliaceum\u201d (hazel or filbert and linden trees). The\ngenitalia of the bewitched person were anointed with an ointment prepared\nfrom the hazel mistletoe to untie \u201cligatures.\u201d (See Frommann, \u201cTractatus\nde Fascinatione,\u201d Nuremberg, 1675, pp. 938, 957, 958, 965.)\n\n\u201cWe find that persons in Sweden who are afflicted with the falling\nsickness carry with them a knife having a handle of oak mistletoe, to\nward off attacks. A piece of mistletoe hung round the neck would ward\noff other sicknesses. We have Culpepper\u2019s authority for saying \u2018it is\nexcellent good for the grief of the sinew, itch, sores, and tooth-ache,\nthe biting of mad dogs, and venemous beasts, and that it purgeth choler\nvery gently.\u2019 Grimm notes that it was with a branch of mistletoe that\nBalder was killed.... The Kadeir Taliasin says that the mistletoe was\none of the ingredients in the _awen a gwybodeu_, or water of inspiration,\nscience, and immortality, which the goddess Kod prepared in her cauldron.\nWitches were thought to have no power to hurt those who bore mistletoe\nround their neck. Sir Thomas Browne speaks of the virtues of mistletoe in\ncases of epilepsy.\u201d\u2014(\u201cFolk-Medicine,\u201d Black, London, 1883, p. 196.)\n\nThe same belief in Waters of Life, science, immortality, etc., seems to\nobtain among the Slav nations, who also speak in their myths of \u201cthe\ncrazy weed,\u201d which may, perhaps, be classified with the weed of the\nBorgie well, which, as we have seen, \u201cset a\u2019 the Camerslang fo\u2019k wrang i\u2019\nth\u2019 head.\u201d\u2014(See \u201cMyths and Folk-Tales of the Russians, Western Slavs, and\nMagyars,\u201d Jeremiah Curtin, Boston, Mass., 1890.)\n\nThe mistletoe, especially that from the linden and the oak, was\nenumerated by Etmuller among the cures for epilepsy (\u201ctiliaceum et\nquercinum\u201d); others recommended that from the elder or willow. For the\nsame disease, on the same page, \u201czibethum\u201d was prescribed. (See Etmuller,\n\u201cOpera Omnia,\u201d Lyons, 1690, vol. i. p. 198: \u201cComment. Ludovic.\u201d)\n\nThe mistletoe of the juniper, gathered in the month of May, was\ngood for eye-water. \u201cMaio mense instar musci adnascitur inservit\naqu\u00e6 ophthalmic\u00e6.\u201d\u2014(Etmuller, vol. i. p. 84, \u201cSchroderi Dilucidati\nPhytologia.\u201d)\n\nFungi of different kinds dried were used as styptics.\u2014(Idem, p. 70.)\n\nThe fungus of the oak was especially good for this purpose.\u2014(Idem, p.\n127.)\n\nThe mistletoe of the oak was regarded as of special value in all uterine\ntroubles, hemorrhages, suppression of the menses, etc.\u2014(Idem, p. 127.)\n\nIn the Myth of Kale-wala a young maiden is represented as becoming\npregnant by eating a berry. (See \u201cMyth, Ritual, and Religion,\u201d Andrew\nLang, London, 1887, vol. ii. p. 179.)\n\nWe may ask the question, what kind of a berry this was. Reference may\nalso be had to what Lang has to say on the mythical conceptions alleged\nto have been induced by juniper and other berries.\u2014(Idem, p. 180.)\n\nThe \u201cmistletoe of the oake\u201d was administered internally against\n\u201cepilepsie.\u201d\u2014(\u201cMost Excellent and Most Approved Remedies,\u201d London, 1654,\np. 14.)\n\n\u201cA ring made of mistletoe is esteemed in Sweden as an\namulet.\u201d\u2014(\u201cFolk-Medicine,\u201d Black, p. 173.)\n\nIn Murrayshire, Scotland, \u201cat the full moon in March, the inhabitants cut\nwithies of the mistletoe or ivy, make circles of them, keep them all the\nyear, and pretend to cure hectics and other troubles with them.\u201d\u2014(Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 151, article \u201cMoon.\u201d)\n\n\u201cIn North Germany, where the old Teutonic cult still lingers, the\nvillagers run about on Christmas, striking the doors and windows with\nhammers, and shouting, \u2018Guthyl! Guthyl!\u2019\u2014plainly the Druidical name for\nmistletoe used by Pliny. In Holstein, the people call the mistletoe \u2018the\nbranch of spectres;\u2019 ... they think it cures fresh wounds and ensures\nsuccess in hunting.\u201d Stukeley is quoted to show that the veneration for\nthe plant prevailed at the Cathedral of York down to the most recent\ntimes.\u2014(Encyclop\u00e6dia Metropolitana.)\n\n\u201cMisseltoe of the oake drunk cureth certainly this disease\u201d\n(epilepsy).\u2014(\u201cThe Poor Man\u2019s Physician,\u201d John Moncrief, Edinburgh, 1716,\np. 71.)\n\nStill another writer reckons it a specific in epilepsy; also in apoplexy,\nvertigo, to prevent convulsions, and to assist children in teething,\nbeing worn round their necks. \u201cWe have accounts of strange superstitious\ncustoms used in gathering it, and that if they are not complied with it\nloses its virtue. This is by some conjectured to be the golden bough\nwhich \u00c6neas made use of to introduce him to the Elysian regions, as\nis beautifully described in Virgil\u2019s sixth \u00c6neid.\u201d\u2014(\u201cComplete English\nDispensatory,\u201d John Quincy, M.D., London, 1730, p. 134.)\n\nCulpepper wrote that the mistletoe, especially that growing upon the oak,\nwas beneficial in the falling sickness, in apoplexy, and in palsy; also\nas a preventive of witchcraft; in the last-named case it should be worn\nabout the neck. He did not seem to know anything of the origin of these\nideas and practices.\u2014(See Richard Culpepper, \u201cThe English Physician,\u201d\nLondon, 1765, p. 217.)\n\nPomet, in his \u201cHistory of Drugs,\u201d London, 1737, describes agaric as\nan excrescence \u201cfound on the larch, oak, etc.... The best agaric is\nthat from the Levant;\u201d only that \u201cwhich the antients used to call the\nfemale should be used in medicine.\u201d It was prescribed in \u201call distempers\nproceeding from gross humors and obstructions,\u201d\u2014such as epilepsy,\nvertigo, mania, etc.; and this partly on the sympathetic or _similia\nsimilibus_ principle.\n\nIn one of the preparations for epilepsy, said by Beckherius to have been\nrecommended by Galen, occurs \u201cAgaricus Viscus Querci.\u201d\u2014(See Danielus\nBeckherius, \u201cMedicus Microcosmus,\u201d London, 1660, p. 208.)\n\n\u201cWhen found growing on the oak, the mistletoe represented man.\u201d\u2014(Opinion\nof the French writer Reynaud, in his article \u201cDruidism,\u201d quoted in the\nEncyclop\u00e6dia Britannica.)\n\nNotwithstanding this abundant proof, which might, if necessary, be\nswollen in volume, of the survival in domestic medicine, as well as in\nmedical practice of a more pretentious character, of the use of the\nmistletoe, more particularly in cases of epilepsy, there is no instance\nof its employment noticed in \u201cSaxon Leechdoms.\u201d\n\nThe explanation may be found in the fact that that compilation was rather\nexponential of the knowledge still possessed by the monks of classical\ntherapeutics than of the skill attained by the Saxons themselves; there\nare pages of quotations from Sextus Placitus and other authorities, but\nscarcely anything to show that the ideas of the Saxons themselves were\nrepresented.\n\n\nTHE LINGUISTICS OF THE MISTLETOE.\n\nOther curious instances of survival present themselves in the linguistics\nof the subject. The French word \u201cgui,\u201d meaning mistletoe, is not of\nLatin, but of Druidical derivation, and so the Spanish \u201caguinaldo,\u201d\nmeaning Christmas or New Year\u2019s present, conserves the cry, slightly\naltered, of the Druid priest to the \u201cgui\u201d at the opening of the new year.\n\n\u201cAguillanneuf, et plus clairement, \u2018au gui, l\u2019an neuf,\u2019 ou bien encore,\n\u2018l\u2019anguil l\u2019an neuf.\u2019\u201d\u2014(Le Roux de Lincy, Livre des Proverbes Fran\u00e7ais,\n1848, Paris, tome 1, p. 2, quoted in Buckle\u2019s \u201cCommonplace Book,\u201d vol.\nii. p. 440.)\n\n\u201cThe next business was to arrange for the collection of the sacred\nplant, and bards were sent forth in all directions to summon the people\nto the great religious ceremony. The words of the proclamation are\nbelieved to survive in the custom which prevails, especially at Chartres,\nthe old metropolis of the Druids, of soliciting presents on the New\nYear, with the words \u2018au gui l\u2019an neuf.\u2019\u201d\u2014(\u201cLe Gui de Ch\u00eane et les\nDruides,\u201d Magdaleine, quoted by John Elliot Howard, in \u201cVictoria Society\nTransactions,\u201d vol. xiv.)\n\n\u201cThe Celtic name for the oak was \u2018gue,\u2019 or \u2018guy.\u2019\u201d\u2014(Brand, Pop. Ant.,\nvol. i. p. 458.)\n\nA writer in \u201cNotes and Queries\u201d shows (vol. ii. p. 163) that the word\nmistletoe is \u201cle gui\u201d in French; the continental Druid was called Gui,\nor a Guy, from \u201ccuidare,\u201d whence \u201cGuide.\u201d At the present day, while the\nmistletoe itself is a charm, the name is a term of opprobrium,\u2014guy, in\nEnglish.\n\nM. C. H. Gaidoz takes exception to this interpretation. In his opinion,\nthe words \u201caguinaldo\u201d and \u201c\u00e0 gui l\u2019an neuf\u201d are to be derived from the\nLatin \u201cad calendas.\u201d\u2014(Personal letter, dated Paris, France, March 11,\n1889.)\n\n\n\n\nXVII.\n\nCOW DUNG AND COW URINE IN RELIGION.\n\n\nThe sacrificial value of cow dung and cow urine throughout India and\nThibet is much greater than the reader might be led to infer from the\nbrief citation already noted from Max M\u00fcller.\n\n\u201cHindu merchants in Bokhara now lament loudly at the sight of a piece\nof cow\u2019s flesh, and at the same time mix with their food, that it may\ndo them good, the urine of a sacred cow, kept in that place.\u201d\u2014(Erman,\n\u201cSiberia,\u201d London, 1848, vol. i. p. 384.)\n\nPicart narrates that the Brahmins fed grain to a sacred cow, and\nafterward searched in the ordure for the sacred grains, which they picked\nout whole, drying and administering them to the sick, not merely as a\nmedicine, but as a sacred thing.[32]\n\nNot only among the people of the lowlands, but among those of the\nfoot-hills of the Himalayas as well, do these rites find place; \u201cthe very\ndung of the cow is eaten as an atonement for sin, and its urine is used\nin worship.\u201d\u2014(Notes on the Hill Tribes of the Neilgherries, Short, Trans.\nEthnol. Society, London, 1868, p. 268.)\n\n\u201cThe greatest, or, at any rate, the most convenient of all purifiers\nis the urine of a cow; ... Images are sprinkled with it. No man of any\npretensions to piety or cleanliness would pass a cow in the act of\nstaling without receiving the holy stream in his hand and sipping a few\ndrops.... If the animal be retentive, a pious expectant will impatiently\napply his finger, and by judicious tickling excite the grateful\nflow.\u201d\u2014(Moor\u2019s \u201cHindu Pantheon,\u201d London, 1810, p. 143.)\n\nSee, also, note from Forlong, under \u201cInitiation,\u201d p. 164.\n\n\u201cIt may be noted that, according to Lajarde, \u2018cow\u2019s-water\u2019 originally\nmeant rain-water, the clouds being spoken of as cows. I give this for\nwhat it is worth. Your collection of facts goes strongly against the\nexplanation.\u201d\u2014(Personal letter from Prof. W. Robertson Smith, dated\nChrist College, Cambridge, England, August 11, 1888.)\n\nSpeaking of the sacrifice called Poojah, Maurice says: \u201cThe Brahman\nprepares a place, which is purified with dried cow-dung, with which the\npavement is spread, and the room is sprinkled with the urine of the same\nanimal.\u201d\u2014(Maurice, \u201cIndian Antiquities,\u201d London, 1800, vol. i. p. 77.)\n\n\u201cAs in India, so in Persia, the urine of the cow is used in ceremonies of\npurification, during which it is drunk.\u201d\u2014(\u201cZo\u00f6logical Mythology,\u201d Angelo\nde Gubernatis, London, 1872, vol. i. p. 95, quoting from Anqu\u00e9til du\nP\u00e9rron, \u201cZendavesta,\u201d ii. p. 245.)\n\nDubois, in his chapter \u201cRestoration to the Caste,\u201d says that a Hindu\npenitent \u201cmust drink the _panchakaryam_,\u2014a word which literally signifies\nthe five things, namely, milk, butter, curd, dung, and urine, all mixed\ntogether.\u201d And he adds:\u2014\n\n\u201cThe urine of the cow is held to be the most efficacious of any for\npurifying all imaginable uncleanness. I have often seen the superstitious\nHindu accompanying these animals when in the pasture, and watching the\nmoment for receiving the urine as it fell, in vessels which he had\nbrought for the purpose, to carry it home in a fresh state; or, catching\nit in the hollow of his hand, to bedew his face and all his body. When so\nused it removes all external impurity, and when taken internally, which\nis very common, it cleanses all within.\u201d\u2014(Abb\u00e9 Dubois, \u201cPeople of India,\u201d\nLondon, 1817, p. 29.)\n\nVery frequently the excrement is first reduced to ashes. The monks of\nChivem, called Pandarones, smear their faces, breasts, and arms with the\nashes of cow dung; they run through the streets demanding alms, very much\nas the Zu\u00f1i actors demanded a feast, and chant the praises of Chivem,\nwhile they carry a bundle of peacock feathers in the hand, and wear the\n_lingam_ at the neck.[33]\n\n\nCOW DUNG ALSO USED BY THE ISRAELITES.\n\n\u201cThe tribes had not many feelings in common when they came to be writers\nand told us what they thought of each other. As a rule, they bitterly\nreviled each other\u2019s gods and temples.... Judeans called the Samaritan\ntemple, where calves and bulls were holy, in a word of Greek derivation,\n\u2018Pelethos Naos,\u2019 \u2018the dung-hill temple.\u2019 ... The Samaritans, in return,\ncalled the temple of Jerusalem \u2018the house of dung.\u2019\u201d\u2014(\u201cRivers of Life,\u201d\nForlong, vol. i. p. 162.)\n\nCommentators would be justified in believing that these terms preserve\nthe fact of there having been in these places of worship the same\nveneration for dung that is to be found to this day among the peoples of\nthe East Indies.\n\nIn another place Dulaure calls attention to the similar use among the\nHebrews of the ashes of the dung of the red heifer as an expiatory\nsacrifice.[34]\n\nIn one of the Hindu fasts the devotee adopts these disgusting excreta as\nhis food. On the fourth day, \u201chis disgusting beverage is the urine of\nthe cow; the fifth, the excrement of that holy animal is his allotted\nfood.\u201d\u2014(Maurice, \u201cIndian Antiquities,\u201d London, 1800, vol. v. p. 222.)\n\n\u201cI do not think that you can lay weight on the fact that in Israel, when\na victim was entirely burned, the dung was not exempted from the fire.\nI think this only means that the victim was not cleared of offal, as in\nsacrifices that were eaten.\u201d\u2014(Personal letter from Prof. W. Robertson\nSmith, Christ College, Cambridge, England.)\n\n\u201cRefert etiam Waltherus Schulzius (\u201cOest-Indianische Reise,\u201d lib. 3,\ncap. 10, 1, m. 188, seq.) certam Indorum sectam Gioghi dictam nullum\nassumere cibum, nisi fimo vaccino coctum; capillos et faciem Croco et\nStercore vaccino inungunt; nemo etiam in hanc societatem admittitur\nnisi antea per longum temporis spatium Corpus suum hoc stercore\nnutriverit, etc.\u201d\u2014(Schurig, \u201cChylologia,\u201d p. 783, quoted in \u201cBibliotheca\nScatalogica,\u201d pp. 93-96.)\n\nEtmuller, \u201cOpera Omnia,\u201d Commentar. Ludovic., Lyons, 1690, vol. ii.\npp. 171, 172, says that the Benjani, an Oriental sect, believers in the\nTransmigration of Souls, save the dung of their cows, gathering it up in\ntheir hands.\n\nRosinus Lentilius, in the \u201cEphemeridum Physico-Medicorum,\u201d Leipsig, 1694,\nquotes from the Itinerary of Tavernier, lib. 1, cap. 18, in regard to\nthe Scybolophagi Indorum, who, in pursuance of vows to eat flesh only,\nscrape up the droppings of horses, bulls, cows, and sheep. \u201cScybolophagi\nIndorum, de qua Tavernier, quod Benjan\u00e6 ali\u00e6que mulieres voto semet\nobstringant soli manducationi quisquiliarum, quas in pecorum, equorum,\nboum, vaccarum, stercoribus ruspatione sedula conquirunt.... Nec proprie\nde Homerda seu humanis excrementis, quibus Indorum nonnulli cibos\ncondire, iisque ptarmici pulvere vice uti, quin et medicamentis, ceu\npanaceam, commiscere, non aversuntur.\u201d\n\nNo mention is made by Marco Polo of the use by the people of India of\ncow-dung or urine in any of their religious ceremonies, excepting one\nexample cited under the head of \u201cIndustries.\u201d But the antiquity of the\nrite is demonstrated by the fact that it is frequently alluded to in the\noldest of the canonical books of the people of India.\n\n\u201cRegarding the installation of Yudhisthira (the oldest son of Pandu and\neldest brother of the Pandavas), who became Maharajah after the defeat\nand death of the Kauravas on the field of Kuruk-shetra, the Brahminical\nauthors of the Maha-Bharata, in its present form, describe among the\nceremonies used on the occasion the following one:\u201d (Condensed from the\ntext of J. Talboys Wheeler, \u201cHistory of India,\u201d \u201cThe Vedic Period and the\nMaha-Bharata,\u201d vol. i. p. 371.) \u201cAfter this, the five purifying articles\nwhich are produced from the sacred cow\u2014namely, milk, the curds, ghee,\nthe urine, and the ordure\u2014were brought up by Krishna and the Maharaja\nand by the brothers of Yudhisthira, and poured by them over the heads of\nYudhisthira and Draupadi.\u201d\n\n\u201cThe appearance of Krishna here stamps the narrative with the\ncharacteristic cultus of a period far later than that in which the\nVedic Aryans had used the cow as a religious symbol. The animal was\nnow sacred to Vishnu, who held no place in the Vedic Pantheon, and his\nworship had been sufficiently developed to admit of his incarnation as\nKrishna.\u201d\u2014(Personal letter from Dr. J. Hampden Porter, dated Washington,\nD. C., Sept. 29, 1888.)\n\nDe Gubernatis speaks of \u201cthe superstitious Hindoo custom of purifying\none\u2019s self by means of the excrement of a cow. The same custom passed\ninto Persia; and the Kharda Avesta has preserved the formula to be\nrecited by the devotee while he holds in his hand the urine of an ox or\ncow, preparatory to washing his face with it: \u2018Destroyed, destroyed, be\nthe Demon Ahriman, whose actions and works are cursed.\u2019\u201d\u2014(\u201cZo\u00f6logical\nMythology,\u201d De Gubernatis, pp. 99-100, vol. i.)\n\n\u201cWe must complete the explanation of another myth, that of the excrement\nof the cow considered as purifying. The moon, as aurora, yields ambrosia.\nIt is considered to be a cow; the urine of this cow is ambrosia or holy\nwater; he who drinks this water purifies himself, as the ambrosia which\nrains from the lunar ray and the aurora purifies and makes clear the path\nof the sky, which the shadows of night darken and contaminate.\n\n\u201cThe same virtue is attributed, moreover, to cow\u2019s dung, a conception\nalso derived from the cow, and given to the moon as well as to the\nmorning aurora. These two cows are considered as making the earth\nfruitful by means of their ambrosial excrements; these excrements being\nalso luminous, both those of the moon and those of the aurora are\nconsidered as purifiers. The ashes of these cows which their friend the\nheroine preserves are not ashes, but golden powder or golden flour (the\ngolden cake again occurs in that flour or powder of gold which the witch\ndemands from the hero in Russian stories) which, mixed with excrement,\nbrings good fortune to the cunning robber-hero.\n\n\u201cThe ashes of the sacrificed, pregnant cow (i. e., the cow which dies\nafter having given birth to a calf) were religiously preserved by the\nRomans in the Temple of Vesta with bean-stalks, which are used to fatten\nthe earth sown with corn, as a means of expiation. Ovid mentions this\nrite. (Fasti, iv. 721.) The ashes of a cow are preserved both as a symbol\nof resurrection and as a means of purification.\u201d\u2014(\u201cZo\u00f6l. Mythol.,\u201d De\nGubernatis, vol. i. pp. 275-277.)\n\nThe learned author overlooks in his argument that cows were sacrificed\nand worshipped in India before they were transferred to the Zodiac and to\nthe symbolism of the elements.[35]\n\n\u201cReligion, at its base, is the product of imagination working on early\nman\u2019s wants and fears, and is in no sense supernatural or the result of\nany preconceived and deliberate thought or desire to work out a system\nof morals. It arose in each case from what appeared to be the pressing\nneeds of the day or season on the man or his tribe. The codification\nand expansion of faiths would then be merely the slow outcome of the\ncogitations and teachings of reflective minds, working usually with a\nrefining tendency on the aforesaid primitive Nature-worship, and in\nelucidation of its ideas, symbolism, and legends. Early rude worshippers\ncould not grasp abstractions, nor follow sermons even if they had\nbeen preached, and certainly not recondite theories on what the West\ndesignates \u2018Solar,\u2019 and other theories.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, vol.\ni. p. 36.)\n\n\u201cIn the Shapast la Shayast (Sacred Books of the East, vol. v. part I.)\nmuch stress is laid on bull\u2019s urine as a purifier.\u201d\u2014(Personal letter from\nProfessor R. A. Oakes, Watertown, New York, April 20, 1888.)\n\n\u201cDuring the last few years we have been treated to a great deal of\nfoolish gush about the beauty and nobility of Eastern religions. I don\u2019t\ndeny that there are many commendable features about them, and that they\noften get near to the heart of true religion, as we understand it. But in\ntheir practical results they cannot be compared with Christianity. Take a\nconcrete instance:\u2014\n\n\u201cThe Rev. T. W. Jex-Blake has this to say about Benares, with its three\nthousand Hindu temples: \u2018Step into the city,\u2019 he says; \u2018one temple\nswarms with f\u0153tid apes; another is stercorous with cows. The stench in\nthe passages leading to the temples is frightful; the filth beneath your\nfeet is such that the keenest traveller would hardly care to face it\ntwice. Everywhere, in the temples, in the little shrines in the street,\nthe emblem of the Creator is phallic. Round one most picturesque temple,\nbuilt apparently long since British occupation began, probably since the\nbattle of Waterloo, runs an external frieze, about ten feet from the\nground, too gross for the pen to describe,\u2014scenes of vice, natural and\nunnatural, visible to all the world all day long, worse than anything in\nthe Lupanar in Pompeii. Nothing that I saw in India roused me more to a\nsense of the need of religious renovation by the Gospel of Christ than\nwhat met the eye openly, right and left, at Benares.\u201d (\u201cTribune,\u201d New\nYork, Nov. 11, 1888.)\n\n\u201cForty years ago, during a stay of three months in Bombay, I saw\nfrequently cows wandering in the streets, and Hindu devotees bowing, and\nlifting up the tails of the cows, rubbing the wombs of the aforesaid\nwith the right hand, and afterwards rubbing their own faces with\nit.\u201d\u2014(Personal letter from Captain Henri Jouan, French Navy, dated\nCherbourg, France, July 29, 1888.)\n\nAlmost identical information was communicated by General J. J. Dana, U.\nS. Army, who, in the neighborhood of Calcutta, over forty years ago, had\nseen Hindu devotees besmeared from head to foot with human excrement.\n\nAmong the superstitious practices of the Greeks, Plutarch mentions\n\u201crolling themselves in dung-hills.\u201d (\u201cMorals,\u201d Goodwin\u2019s trans., Boston,\n1870, vol. i. p. 171, art. \u201cSuperstitions.\u201d) Plutarch also mentions \u201cfoul\nexpiations,\u201d \u201cvile methods of purgation,\u201d \u201cbemirings at the temple,\u201d and\nspeaks of \u201cpenitents wrapped up in foul and nasty rags,\u201d or \u201crolling\nnaked in the mire,\u201d \u201cvile and abject adorations,\u201d\u2014(pp. 171-180.)\n\nThis veneration for the excrement of the cow is to be found among\nother races. The Hottentots \u201cbesmear their bodies with fat and other\ngreasy substances over which they rub cow-dung, fat and similar\nsubstances.\u201d\u2014(Thurnberg\u2019s \u201cAccount of the Cape of Good Hope,\u201d in\nPinkerton, vol. xvi. pp. 25, 73, 139.)\n\n\u201cEvery idea and thought of the Dinka is how to acquire and maintain\ncattle; a certain kind of reverence would seem to be paid them; even\ntheir offal is considered of high importance. The dung, which is burnt\nto ashes for sleeping in and for smearing their persons, and the urine,\nwhich is used for washing and as a substitute for salt, are their daily\nrequisites.\u201d\u2014(Schweinfurth, \u201cHeart of Africa,\u201d vol. i. p. 58.)\n\nIn the religious ceremonies of the Calmuck Lamas, \u201cLes pauvres jettent\nau commencement de l\u2019office, qui dure toute la journ\u00e9e, un peu d\u2019encens\nsur de la bouse de vache allum\u00e9e et port\u00e9e par un petit tr\u00e9pied de\nfer.\u201d\u2014(\u201cVoy. de Pallas,\u201d vol. i. p. 563.)\n\n\n\n\nXVIII.\n\nORDURE ALLEGED TO HAVE BEEN USED IN FOOD BY THE ISRAELITES.\n\n\nAmong the Banians of India, proselytes are obliged by the Brahmans to eat\ncow-dung for six months. They begin with one pound daily, and diminish\nfrom day to day. A subtle commentator, says Picart, might institute a\ncomparison between the nourishment of these fanatics and the dung of cows\nwhich the Lord ordered the prophet Ezekiel to mingle with his food.[36]\n\nThis was the opinion held by Voltaire on this subject. Speaking of the\nprophet Ezekiel, he said: \u201cHe is to eat bread of barley, wheat, beans,\nlentils, and millet, and to cover it with human excrement.\u201d[37] It is\nthus, he says, that the \u201cchildren of Israel shall eat their bread defiled\namong the nations among which they shall be banished.\u201d But \u201cafter having\neaten this bread of affliction, God permits him to cover it with the\nexcrement of cattle simply.\u201d\n\nThe view entertained by some biblical commentators is that the excrement\nwas used for baking the bread; but if this be true, why should human\nf\u00e6ces be used for such a purpose? (Consult Lange\u2019s Commentaries, article\n\u201cEzekiel,\u201d and McClintock and Strong\u2019s Cyclop\u00e6dia, article \u201cDung.\u201d)\n\n\u201cFor mere filth, what can be fouler than 2 Kings xviii. 27, Isaiah xxxvi.\n12, and Ezekiel iv. 12-15 (where the Lord changes human ordure into \u2018cow\nchips\u2019)? \u2018Ce qui excuse Dieu,\u2019 said Henri Bayle, \u2018ce qu\u2019il n\u2019existe pas.\u2019\nI add, as man has made him.\u201d\u2014(Richard F. Burton, \u201cTerminal Essay\u201d to his\nedition of the \u201cArabian Nights,\u201d vol. x. p. 181, foot-note, London, 1886.)\n\nBayle does not allude to the baking of bread with ordure in his brief\narticle upon the prophet Ezekiel; neither does Prof. J. Stuart Blaikie\nin his more comprehensive dissertation in the Encyclop\u00e6dia Britannica,\narticle \u201cEzekiel.\u201d\n\n\u201cThe use of dung by the ancient Israelites is collected incidentally from\nthe passage in which the prophet Ezekiel, being commanded, as a symbolic\naction, to bake his bread with dung, excuses himself from the use of an\nunclean thing, and is permitted to employ cow\u2019s dung instead.\u201d\u2014(Strong\nand McClintock\u2019s \u201cCyclop\u00e6dia of Biblical and Classical Literature,\u201d New\nYork, 1868, vol. ii. article \u201cDung.\u201d)\n\n\u201cI fear that Voltaire cannot be taken as an authority on Hebrew matters.\nI believe that the passage from Ezekiel is correctly rendered in\nthe revised edition, where at verse 15 \u2018thereon\u2019 is substituted for\n\u2018therewith\u2019 of the old version. The use of dried cow\u2019s-dung as fuel is\ncommon among the poorer classes in the East; and in a siege, fuel, always\nscarce, would be so scarce that a man\u2019s dung might have to be used. I do\nnot think that one need look further for the explanation of verses 15-17;\nthe words of verse 15 are not ambiguous, and that used for dung is the\nsame as the Arabs still apply to the dried cakes of cow\u2019s dung used for\nfuel. Voltaire and Picart both seem to have used the Vulgate, in which\nverse 12 is wrongly rendered.\u201d\u2014(Personal letter from Prof. W. Robertson\nSmith, Cambridge, England.)\n\n\u201cLes nombreux exemples qui pr\u00e9c\u00e8dent rendent moins int\u00e9ressante la\nquestion de savoir an Ez\u00e9chias stercus comederit; ce ne serait qu\u2019un\nmangeur de plus. Pourtant on peut voir dans la Bible le verset 12 du\nchap. iv. de ce proph\u00e8te: \u2018et quasi sub cinericium hordaceum comedes\nillud et stercore quod egreditur de homine operies illud in oculis\neorum;\u2019 et les diverses interpr\u00e9tations donn\u00e9es par les diff\u00e9rents\ntraducteurs et commentateurs.\u201d\u2014(Bibliotheca Scatalogica, pp. 93-96.)\n\nSchurig consacre un paragraphe \u00e0 discuter an Ezechias stercus\ncomederit.\u2014(Idem, p. 39.)\n\nJust exactly what Schurig thought on this subject may be stated in his\nown words. Although not positive, he inclines to the opinion that Ezekiel\ndid eat excrement:\u2014\n\n\u201cDenique, mandato divino, Propheta Ezechiel, cap. iv. ver. 12, placentam\nhordeaceam cum stercore humano parasse atque comedisse primo intuitu\nvidetur, juxta versionem Lutheri.... Juxta Junium et Tremellium allegata\nverba sic sonant: Comedes cibum ut placentam hordeaceam, et ad orbes\nexcrementi humani parabis placentam istam in oculis illorum. Juxta\nSebastianum Schmidium: Sicut placentam hordeorum comedes eum; quod ad\nipsum tamen, cum stercore fimi hominis facies in oculis eorum. Bene etiam\nhunc locum explicat Textus Gallicus me\u00e6 editionis: Tu mangeras de fouaces\nd\u2019orge, et les cuiras avec la fiente qui sort hors de l\u2019homme eux le\nvoyans.\u201d\u2014(\u201cChylologia,\u201d Dresden, 1725, pp. 782, 783.)\n\n\u201cEzekiel says that his God told him to lie for three hundred and ninety\ndays on his left side, and then forty days on his right side, when \u2018he\nwould lay hands on him and turn him from one side to another;\u2019 also that\nduring all this period he was only to eat barley bread baked in too\ndisgusting a manner to be described.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, vol.\nii. p. 597.)\n\n\u201cThis last command was, however, so strongly resented that his Deity\nsomewhat relaxed it.\u201d\u2014(Idem.)\n\nThe most rational explanation of this much-disputed and ambiguous passage\nmust necessarily be such as can be deduced from a consideration of\nEzekiel\u2019s environment.\n\nGiving due weight to every doubt, there remains this feature: the prophet\nunquestionably was influenced and actuated by the ideas of his day and\ngeneration, which looked upon the humiliations to which he subjected\nhimself as the outward manifestations of an inward spirituality.\n\nPsychologically speaking, there is no great difference between the\nconsumption of human excrement and the act of lying on one\u2019s side for\nthree hundred and ninety days; both are indications of the same perverted\ncerebration, mistaken with such frequency for piety and holiness.\n\n\u201cIsaiah had periods of indecent maniacal outbursts; for we are told that\nhe once went about stark naked for three years, because so commanded by\nthe Lord.\u201d\u2014(\u201cRivers of Life,\u201d vol. ii. p. 537, quoting Isaiah xx. 2, 3.)\n\n\nTHE SACRED COW\u2019S EXCRETA A SUBSTITUTE FOR HUMAN SACRIFICE.\n\nThe foregoing testimony, which could readily be swelled in volume,\nproves the sacred character of these excreta, which may be looked upon\nas substitutes for a more perfect sacrifice. In the early life of the\nHindus it is more than likely that the cow or the heifer was slaughtered\nby the knife or burnt; as population increased in density, domestic\ncattle became too costly to be offered as a frequent oblation, and on the\nprinciple that the part represents the whole, hair, milk, butter, urine,\nand ordure superseded the slain carcass, while the incinerated excrement\nwas made to do duty as a burnt sacrifice.[38]\n\nIt was hardly probable that such practices, or an explanation of the\ncauses which led to their adoption and perpetuation, should have escaped\nthe keen criticism of E. B. Tylor.\n\n\u201cFor the means of some of his multifarious lustrations, the Hindu has\nrecourse to the sacred cow.... The Parsi religion prescribes a system of\nlustration which well shows its common origin with that of Hinduism by\nits similar use of cow\u2019s urine and water.... Applications of _nirang_,\nwashed off with water, form part of the daily religious rites, as well\nas of such special ceremonies as the naming of the new-born child, the\nputting on of the sacred cord, the purification of the mother after\nchildbirth, and the purification of him who has touched a corpse.\u201d\u2014(E. B.\nTylor, \u201cPrimitive Culture,\u201d London, 1871, vol. ii. pp. 396, 397.)\n\n\u201cIt will help us to realize how the sacrifice of an animal may atone\nfor a human life, if we notice in South Africa how a Zulu will redeem a\nlost child from the finder by a bullock, or a Kimbunda will expiate the\nblood of a slave by the offering of an ox, whose blood will wash away\nthe other. For instances of the animal substituted for man in sacrifice,\nthe following may serve: Among the Khonds of Orissa, where Colonel\nMacPherson was engaged in putting down the sacrifice of human victims by\nthe sect of the Earth-goddess, they at once began to discuss the plan\nof sacrificing cattle by way of substitutes. Now, there is some reason\nto think that this same course of ceremonial change may account for the\nfollowing sacrificial practice in the other Khond sect. It appears that\nthose who worship the Light-god hold a festival in his honor, when they\nslaughter a buffalo in commemoration of the time when, as they say,\nthe Earth-goddess was prevailing on men to offer human sacrifices to\nher, but the Light-god sent a tribe-deity who crushed the bloody-minded\nEarth-goddess under a mountain and dragged a buffalo out of the jungle,\nsaying, \u2018Liberate the man, and sacrifice the buffalo.\u2019 It looks as though\nthis legend, divested of its mythic garb, may really record a historical\nsubstitution of animal for human sacrifice. In Ceylon, the exorcist will\ndemand the name of the demon possessing a demoniac, and the patient in\nfrenzy answers, giving the demon\u2019s name, \u2018I am So-and-so; I demand a\nhuman sacrifice, and I will not go without.\u2019 The victim is promised,\nthe patient comes to from the fit, and a few weeks later the sacrifice\nis made; but instead of a man they offer a fowl. Classic examples of a\nsubstitution of this sort may be found in the sacrifice of a doe for a\nvirgin to Artemis in Laodic\u00e6a, a goat for a boy to Dionysos at Potni\u00e6.\n\n\u201cThere appears to be a Semitic connection here, as there clearly is in\nthe story of the \u00c6olians of Tenedos sacrificing to Melikertes (Melkarth)\ninstead of a new-born child a new-born calf, shoeing it with buskins and\ntending the mother cow as if a human mother.\u201d\u2014(Idem, vol. ii. p. 366; or\nin New York edition, 1879, vol. ii. pp. 403, 404.)\n\n\u201cO Maker of the material world, thou Holy One! which is the urine\nwherewith the corpse-bearers shall wash their hair and their bodies? Is\nit of sheep or of oxen? Is it of man or of woman?\n\n\u201cAhura Mazda answered: It is of sheep or of oxen, not of man nor of\nwoman, except these two, the nearest kinsman (of the dead) or his\nnearest kinswoman. The worshippers of Mazda shall therefore procure\nthe urine wherewith the corpse-bearers shall wash their hair and their\nbodies.\u201d\u2014(Fargard vii., Avendidad, Zendavesta, Oxford, 1890, p. 96.)\n\n\u201cA prince may sacrifice his enemy, having first invoked the axe with holy\ntexts, by substituting a buffalo or goat, calling the victim by the name\nof the enemy throughout the whole ceremony.\u201d\u2014(\u201cThe Sanguinary Chapter,\u201d\ntranslated from the \u201cCalica Purana,\u201d in vol. 5, \u201cTransactions Asiatic\nSociety,\u201d 4th edition, London, 1807, p. 386.)\n\n\u201cAn interesting chapter of the Aitareya-brahmanam, on the sacrifice of\nanimals, shows us how, next to man, the horse was the supreme sacrifice\noffered to the gods; how the cow afterwards took the place of the horse,\nthe sheep of the cow, the goat of the sheep; and at last vegetable\nproducts were substituted for animals,\u2014a substitution or cheating of\nthe gods in the sacrifice, which perhaps explains even more the fraud\nof which, in popular stories, the simpleton is always the victim; the\nsimpleton hero being the god himself, and the cheater man, who changes,\nunder a sacred pretext, the noblest and most valued animals for common\nand less valued ones, and finally for vegetables apparently of no value\nwhatever. In Hindu codes of law we have the same fraudulent substitution\nof animals under a legal pretext. \u2018The killer of a cow,\u2019 says the code\nattributed to Yagnavalkyas, \u2018must stay a month in penitence, drinking\nthe panchakaryam\u2019 (that is, the five good productions of the cow, which,\naccording to Manus, are milk, curds, butter, urine, and dung), sleeping\nin a stable, and following the cows.\u2019\u201d\u2014(\u201cZo\u00f6l. Mythol.,\u201d De Gubernatis,\nvol. i. pp. 44, 45.)\n\n\u201cThe sacred books of the Hindus contain the most formal and detailed\ninstructions about human sacrifices, and on what occasions and with what\nceremonies they are to be offered; sometimes on an enormous scale,\u2014as\nmany as one hundred and fifty human victims at one sacrifice.\u201d\u2014(Ragozin,\n\u201cAssyria,\u201d New York, 1887, pp. 127-128.)\n\nContinuing, Ragozin says: \u201cWhen bloody sacrifices, even of animals, were\nin great part abolished, and offerings of cakes of rice and wheat were\nsubstituted, the humane change was authorized by a parable which told how\nthe sacrificial virtue had left the highest and most valuable victim,\nman, and descended into the horse, from the horse into the steer, from\nthe steer into the goat, from the goat into the sheep, and from that at\nlast passed into the earth, where it was found abiding in the grains of\nrice and wheat laid in it for seed.\n\n\u201cThis was an ingenious way of intimating that henceforth harmless\nofferings of rice and wheat cakes would be as acceptable to the deity as\nthe living victims, human and animal, formerly were.\u201d\u2014(Idem, p. 128.)\n\nAs the animal victim became more and more valuable, we have seen that its\nexcreta were offered in its place.\n\nThe Celtic stock, it is now generally admitted, represents a very early\nmigration from India. Exactly when this migration began and was completed\nwe have no means of determining; but we may safely say, judging from the\nprominence in Celtic folk-lore of the chicken-dung, that it did not occur\nuntil the cultus of India was beginning to cast about for some suitable\nsubstitute for human sacrifice.[39]\n\nInman takes the ground that the very same substitution occurred among\nthe Hebrews. Commenting upon 1 Kings xix. 18, he says: \u201cIn the Vulgate\nthe passage is thus rendered: \u2018They say to these, Sacrifice the men who\nadore the calves;\u2019 while the Septuagint renders the words, \u2018Sacrifice\nmen, for the calves have come to an end,\u2019 indicating a reversion to human\nsacrifice.\u201d\u2014(Inman, \u201cAncient Faiths Embodied in Ancient Names,\u201d London,\n1878, article \u201cHosea.\u201d)\n\n\u201cHe that killeth an ox as if he slew a man; he that sacrificeth a lamb as\nif he cut off a dog\u2019s neck; he that offereth an oblation as if he offered\nswine\u2019s blood; he that burneth incense as if he blessed an idol.\u201d\u2014(Isaiah\nlxvi. 3. Reference given to the above by Prof. W. Robertson Smith.)\n\n\u201cIn the earliest period the horse seems to have been the favorite animal\nfor sacrifice.\u201d\u2014(\u201cTeutonic Mythology,\u201d Jacob Grimm, vol. i. p. 47.)\n\n\u201cThe Brahmans show how, in Hindostan, the lower animals became vicarious\nsubstitutes for man in sacrifice.\u201d\u2014(\u201cMyth, Ritual, and Religion,\u201d Andrew\nLang, vol. ii. p. 40, footnote.)\n\nIf the cow have displaced a human victim, may it not be within the\nlimits of probability that the ordure and urine of the sacred bovine\nare substitutes, not only for the complete carcass, but that they\nsymbolize a former use of human excreta?[40] The existence of ur-orgies\nhas been indicated in Siberia, where the religion partakes of many of\nthe characteristics of Buddhism.[41] The minatory phraseology of the\nBrahminical inhibition of the use of the fungi which enter into these\norgies has been given _verbatim_; so that, even did no better evidence\nexist, enough has been presented to open up a wide range of discussion\nas to the former area of distribution of loathsome and disgusting\nceremonials, which are now happily restricted to small and constantly\ndiminishing zones.\n\n\nHUMAN ORDURE AND URINE STILL USED IN INDIA.\n\nIt is well to remember, however, that in India the more generally\nrecognized efficacy of cow urine and cow dung has not blinded the\nfanatical devotee to the necessity of occasionally having recourse to the\nhuman product.\n\n\u201cAt about ten leagues to the southward of Seringapatam there is a village\ncalled Nan-ja-na-gud, in which there is a temple famous all over the\nMysore. Amongst the number of votaries of every caste who resort to it,\na great proportion consists of barren women, who bring offerings to the\ngod of the place, and pray for the gift of fruitfulness in return. But\nthe object is not to be accomplished by the offerings and prayers alone,\nthe disgusting part of the ceremony being still to follow. On retiring\nfrom the temple, the woman and her husband repair to the common sewer to\nwhich all the pilgrims resort in obedience to the calls of nature. There\nthe husband and wife collect, with their hands, a quantity of the ordure,\nwhich they set apart, with a mark upon it, that it may not be touched by\nany one else; and with their fingers in this condition, they take the\nwater of the sewer in the hollow of their hands and drink it. Then they\nperform ablution and retire. In two or three days they return to the\nplace of filth to visit the mass of ordure which they left. They turn it\nover with their hands, break it, and examine it in every possible way;\nand, if they find that any insects or vermin are engendered in it, they\nconsider it a favorable prognostic for the woman.\u201d\u2014(Abb\u00e9 Dubois, \u201cPeople\nof India,\u201d London, 1817, p. 411.)[42]\n\n\n\n\nXIX.\n\nEXCREMENT GODS OF ROMANS AND EGYPTIANS.\n\n\nThe Romans and Egyptians went farther than this; they had gods of\nexcrement, whose special function was the care of latrines and those who\nfrequented them. Torquemada, a Spanish author of high repute, expresses\nthis in very plain language:\u2014\n\n\u201cI assert that they used _to adore_ (as St. Clement writes to St. James\nthe Less) stinking and filthy privies and water-closets; and, what is\nviler and yet more abominable, and an occasion for our tears and not to\nbe borne with or so much as mentioned by name, they adored the noise and\nwind of the stomach when it expels from itself any cold or flatulence;\nand other things of the same kind, which, according to the same saint, it\nwould be a shame to name or describe.\u201d[43]\n\nIn the preceding lines Torquemada refers to the Egyptians only, but, as\nwill be seen by examining the Spanish notes below, his language is almost\nthe same when speaking of the Romans.[44] The Roman goddess was called\nCloacina. She was one of the first of the Roman deities, and is believed\nto have been named by Romulus himself. Under her charge were the various\ncloac\u00e6, sewers, privies, etc., of the Eternal City.[45]\n\n\u201cLes anciens avaient fait plusieurs divinit\u00e9s du Stercus; 1. Stercus\nou Sterces, p\u00e8re de Picus, inventeur de la m\u00e9thode de fumer les terres\n(S. August. De Civ. Dei, lib. xviii. cap. 15). 2. Sterculius (Macrob.,\nSaturn., lib. i. cap. 7); 3. Stercutius (Lactant. de fal. reb.),\nStercutus, Sterquilinus, Sterquiline, divinit\u00e9s qui pr\u00e9sidaient aux\nengrais. Quelques personnes croient que c\u2019\u00e9tait un surnom de Saturne\ncomme inventeur de l\u2019agriculture; d\u2019autres y reconnaissent la terre\nelle-m\u00eame. Pline dit que ce dieu \u00e9tait fils du dieu Faune et petit-fils\nde Picus, roi des Latins.\u2014(Pline, lib. xvii. cap. 9, num. 40; Persius,\nsat. i. ver. 3.)\n\n\u201cOn honore aussi Faunus avec les deux derniers surnoms.\u201d\u2014(Pline, loc.\ncit. Bib. Scat.)\n\n\u201cConsultez sur cette d\u00e9esse en l\u2019honneur de laquelle on a frapp\u00e9 des\nm\u00e9dailles, Lactant. Instit. lib. i. cap. 20, p. 11; St. Cyp. Van. d. id.\ncap. 2, par. 6; Minutius Felix, Oct. cap. 25; Pline, Hist. Nat. lib.\nxiv. cap. 29; Tite Live, 3, 48; Banier, Myth. tome i. 348; iv. 329,\n338.\u201d\u2014(Bib. Scat. p. 43, footnote.)\n\nAs far as possible, the above citations were verified; the edition of St.\nAugustine consulted was that of the Reverend Maurice Dods, Edinburgh,\n1871.\n\n\u201cTatius both discovered and worshipped Cloacina.\u201d\u2014(Minutius Felix,\n\u201cOctavius,\u201d cap. xxv., edition of Edinburgh, 1869.)\n\n\u201cColatina, alias Clocina, was goddess of the stools, the jakes, and the\nprivy, to whom, as to every of the rest, there was a peculiar temple\nedified.\u201d\u2014(Reginald Scot, \u201cDiscovery of Witchcraft,\u201d? lib. 16, cap. 22,\ngiving a list of the Roman gods.)\n\nThe following epigram is taken from Harington\u2019s \u201cAjax,\u201d p. xviii.:\n\n    \u201cThe Romans, ever counted superstitious,\n      Adored with high titles of divinity,\n    Dame Cloacina and the Lord Stercutius,\u2014\n      Two persons, in their state, of great affinity.\u201d\n\nFor further references to Cloacina, see p. 264.\n\n\u201cStercus, Dieu particulier qui pr\u00e9sidait \u00e0 la garde-robe. Ce dernier nous\nrappelle qu\u2019\u00e0 l\u2019art. Scopetarius, num. 111, nous avons dit quelques mots\nde Cloacine, d\u00e9esse des \u00e9gouts.\n\n\u201cOn trouve encore dans Arnobe un dieu Latrinus duquel il dit: \u2018Quis\nLatrinus pr\u00e6sidem latrinis?\u2019\u201d\u2014(Adv. Gent. lib. 4.)\n\n\u201cHorace et tous les po\u00ebtes du temps d\u2019Auguste, parlent de Stercus et\nses circonstances et d\u00e9pendances en cent endroits de leurs ouvrages.\nMartial, Catulle, P\u00e9trone, Macrobe, Lucr\u00e8ce, en saupoudrent leurs\npo\u00e9sies; Hom\u00e8re, Pline, Lampride en parlent \u00e0 ciel et \u00e0 c\u0153urs couverts;\nSaint J\u00e9rome et Saint Augustin ne d\u00e9daignent pas d\u2019en entretenir leurs\nlecteurs.\u201d\u2014(Bibliotheca Scatalogica, pp. 1, 2.)\n\n\u201cDans Plautus, Aristophane fait dire par Carion que le dieu Esculape\naime et mange la merde: il est merdivore, comme \u00e9crit le traducteur\nlatin; Prave dieu, comme Sganarelle, qui a dit ce mot sacramentel et\nprofond,\u2014\u2018La mati\u00e8re est-elle louable?\u2019 Il trouve dans les excr\u00e9ments\nle secret des souffrances humaines. Son tr\u00e9pied proph\u00e9tique et m\u00e9dical,\nc\u2019est une chaise perc\u00e9e.\u2014(Idem, p. 66.)\n\n\u201cSterculius. (Myth.) surnom donn\u00e9 \u00e0 Saturne, parcequ\u2019il fut le\npremier qui apprit aux hommes \u00e0 fumer les terres pour les rendre\nfertiles.\u201d\u2014(\u201cEncyc. Raisonn\u00e9e des Sciences,\u201d etc., Neufchatel, 1765, tome\nquinzi\u00e8me, art. \u201cSterculius.\u201d)\n\nThe Romans \u201chad a god of ordure named Stercutius; one for\nother conveniences, Crepitus; a goddess for the common sewers,\nCloacina.\u201d\u2014(Banier, \u201cMythology,\u201d vol. i. p. 199.)\n\n\u201cSterculius was one of the surnames given to Saturn because he was the\nfirst that had laid dung upon lands to make them fertile.\u201d\u2014(Idem, vol.\nii. p. 540.)\n\n\nTHE ASSYRIAN VENUS HAD OFFERINGS OF DUNG PLACED UPON HER ALTARS.\n\nAnother authority states that \u201cthe zealous adorers of Siva rub the\nforehead, breast, and shoulders with ashes of cow-dung,\u201d and, further,\nhe adds: \u201cIt is very remarkable that the Assyrian Venus, according to\nLucian, had also offerings of dung placed upon her altars.\u201d\u2014(Maurice,\n\u201cIndian Antiquities,\u201d London, 1800, vol. i. pp. 172, 173.)[46]\n\n\nTHE MEXICAN GODDESS SUCHIQUECAL EATS ORDURE.\n\nThe Mexicans had a goddess, of whom we read the following:\u2014Father\nFabreya says, in his commentary on the Codex Borgianus, that the mother\nof the human race is there represented in a state of humiliation,\neating _cuitlatl_ (_kopros_, Greek). The vessel in the left hand of\nSuchiquecal contains \u201c_mierda_,\u201d according to the interpreter of these\npaintings.\u2014(See note to p. 120, Kingsborough\u2019s \u201cMexican Antiquities,\u201d\nvol. iv.)\n\nThe Spanish _mierda_, like the Greek _kopros_, means _ordure_.\n\nBesides Suchiquecal, the mother of the gods, who has been represented\nas eating excrement in token of humiliation, the Mexicans had other\ndeities whose functions were more or less clearly complicated with\nalvine dejections. The most prominent of these was Ixcuina called, also,\nTla\u00e7olteotl, of whom Brasseur de Bourbourg speaks in these terms: The\ngoddess of ordure, or Tla\u00e7olquani, the _eater of ordure_, because she\npresided over loves and carnal pleasures.[47]\n\nMendieta mentions her as masculine, and in these terms: The god of vices\nand dirtinesses, whom they called Tlazulteotl.[48]\n\nBancroft speaks of \u201cthe Mexican goddess of carnal love, called\nTlazoltecotl, Ixcuina, Tlacloquani,\u201d etc., and says that she \u201chad in\nher service a crowd of dwarfs, buffoons, and hunchbacks, who diverted\nher with their songs and dances and acted as messengers to such gods\nas she took a fancy to. The last name of this goddess means \u201ceater of\nfilthy things,\u201d referring, it is said, to her function of hearing and\npardoning the confessions of men and women guilty of unclean and carnal\ncrimes.\u2014(Bancroft, H. H. \u201cNative Races of the Pacific Slope,\u201d vol. iii.\np. 380.)\n\nIn the manuscript explaining the Codex Telleriano, given in\nKingsborough\u2019s \u201cMexican Antiquities,\u201d vol. v. p. 131, occurs the name\nof the goddess Ochpaniztli, whose feast fell on the 12th of September\nof our calendar. She was described as \u201cthe one who sinned by eating the\nfruit of the tree.\u201d The Spanish monks styled her, as well as another\ngoddess, Tla\u00e7olteotl,\u2014\u201cLa diosa de basura \u00f3 pecado.\u201d But \u201cbasura\u201d is\nnot the alternative of sin (pecado); it means \u201cdung, manure, ordure,\nexcrement.\u201d[49] It is possible that, in their zeal to discover analogies\nbetween the Aztec and Christian religions, the early missionaries passed\nover a number of points now left to conjecture.\n\nIn the same volume of Kingsborough, p. 136, there is an allusion to the\nofferings or sacrifices made Tepeololtec, \u201cque, en romance, quiere decir\nsacrificios de mierda,\u201d which, \u201cin plain language, signifies sacrifices\nof excrement.\u201d Nothing further can be adduced upon the subject, although\na note at the foot of this page, in Kingsborough, says that here several\npages of the Codex Talleriano had been obliterated or mutilated, probably\nby some over-zealous expurgator.\n\nDeities, created in the ignorance or superstitious fears of devotees,\nare essentially man-like in their attributes; where they are depicted\nas cruel and sanguinary toward their enemies, the nation adoring them,\nno matter how pacific to-day, was once cruel and sanguinary likewise.\nAnthropophagous gods are worshipped only by the descendants of\ncannibals, and excrement-eaters only by the progeny of those who were not\nunacquainted with human ordure as an article of food.\n\n\nISRAELITISH DUNG GODS.\n\nDulaure quotes from a number of authorities to show that the Israelites\nand Moabites had the same ridiculous and disgusting ceremonial in their\nworship of Bel-phegor. The devotee presented his naked posterior before\nthe altar and relieved his entrails, making an offering to the idol of\nthe foul emanations.[50] Dung gods are also mentioned as having been\nknown to the chosen people during the time of their idolatry.[51]\n\nMr. John Frazer, LL.D., describing the ceremony of initiation, known\nto the Australians as the \u201cBora,\u201d and which he defines to be \u201ccertain\nceremonies of initiation through which a youth passes when he reaches\nthe age of puberty to qualify him for a place among the men of the\ntribe and for the privileges of manhood. By these ceremonies he is made\nacquainted with his father\u2019s gods, the mythical lore of the tribe\nand the duties required of him as a man.... The whole is under the\ntutelage of a high spirit called \u2018Dharamoolun.\u2019 ... But, present at\nthese ceremonies, although having no share in them, is an evil spirit\ncalled \u2018Gunungdhukhya,\u2019 \u2018eater of excrement,\u2019 whom the blacks greatly\ndread.\u201d Compare this word \u201cGunungdhukhya,\u201d with the Sanskrit root-word\n\u201cGu,\u201d \u201cexcrement;\u201d \u201cDhuk\u201d is the Australian \u201cto eat.\u201d\u2014(Personal letter\nfrom John Frazer, Esq., LL.D., dated Sydney, New South Wales, Dec.\n24, 1889. Continuing his remarks upon the subject of the evil spirit\n\u201cGunungdhukhya,\u201d he says: \u201cThis being is certainly supposed to eat\nordure; and such is the meaning of his name.\u201d)\n\nKing James gravely informs us that \u201cWitches ofttimes confesse that in\ntheir worship of the Devil.... Their form of adoration to be the kissing\nof his hinder parts.\u201d\u2014(\u201cD\u00e6monologie,\u201d London, 1616, p. 113.) This book\nappeared with a commendatory preface from Hinton, one of the bishops of\nthe English Church.\n\n\u201cWitches paid homage to the devil who was present, usually in the form of\na goat, dog, or ape. To him they offered themselves, body and soul, and\nkissed him under the tail, holding a lighted candle.\u201d\u2014(\u201cHistory of the\nInquisition,\u201d Henry C. Lea, New York, 1888, vol. iii., p. 500.)\n\nKnowing of the existence of \u201cdung gods\u201d among Romans, Egyptians, Hebrews,\nand Moabites, it is not unreasonable to insist, in the present case, upon\na rigid adherence to the text, and to assert that, where it speaks of a\nsacrifice as a sacrifice of excrement and designates a deity as an eater\nof excrement, it means what it says, and should not be distorted, under\nthe plea of symbolism, into a perversion of facts and ideas.\n\nSome writers made out the name of the god \u201cBelzebul\u201d to be identical\nwith \u201cBeelzebub,\u201d and to mean \u201cLord of Dung,\u201d but this interpretation is\ndisputed by Schaff-Herzog.\u2014(\u201cEncyclop\u00e6dia of Religious Knowledge,\u201d New\nYork, article \u201cBeelzebub.\u201d)\n\n\n\n\nXX.\n\nLATRINES.\n\n\nThe mention of the Roman goddess Cloacina suggests an inquiry into the\ngeneral history of latrines and urinals. Their introduction cannot\nbe ascribed to purely hygienic considerations, since many nations of\ncomparatively high development have managed to get along without them;\nwhile, on the other hand, tribes in low stages of culture have resorted\nto them.\n\nIn the chapter treating upon witchcraft and incantation enough testimony\nhas been accumulated to convince the most sceptical that the belief was\nonce widely diffused of the power possessed by sorcerers, _et id omne\ngenus_, over the unfortunate wretches whose excreta, solid or liquid,\nfell into their hands; terror may, therefore, have been the impelling\nmotive for scattering, secreting, or preserving in suitable receptacles\nthe alvine dejections of a community. Afterwards, as experience taught\nmen that in these egest\u00e6 were valuable fertilizers for the fields and\nvineyards, or fluids for bleaching and tanning, the political authorities\nmade their preservation a matter of legal obligation.\n\nThe Trojans defecated in the full light of day, if we can credit the\nstatement made to that effect in the \u201cBibliotheca Scatalogica,\u201d p. 8, in\nwhich it is shown that a French author (name not given) wrote a facetious\nbut erudite treatise upon this subject.\n\nCaptain Cook tells us that the New Zealanders had privies to every three\nor four of their houses; he also takes occasion to say that there were\nno privies in Madrid until 1760; that the determination of the king\nto introduce them and sewers, and to prohibit the throwing of human\nordure out of windows after nightfall, as had been the custom, nearly\nprecipitated a revolution.\u2014(See in Hawkesworth\u2019s \u201cVoyages,\u201d London, 1773,\nvol. ii. p. 314.)\n\n\u201cThese were more cleanly than most savages about excrements. Every house\nhad a concealed (if possible) privy near, and in large \u2018Pas\u2019 a pole was\nrun out over the cliff to sit on sailor-fashion.\u201d\u2014(\u201cThe Maoris of New\nZealand,\u201d E. Tregear, in \u201cJournal of the Anthropological Institute,\u201d\nLondon, November, 1889.)\n\nMarquesas Islands. \u201cThey are peculiarly cleanly in regard to the egest\u00e6.\nAt the Society Islands the wanderer\u2019s eyes and nose are offended every\nmorning in the midst of a path with the natural effects of a sound\ndigestion; but the natives of the Marquesas are accustomed, after\nthe manner of our cats, to bury the offensive objects in the earth.\nAt Taheite, indeed, they depend on the friendly assistance of rats,\nwho greedily devour these odoriferous dainties; nay, they seem to be\nconvinced that their custom is the most proper in the world; for their\nwitty countryman, Tupaya, found fault with our want of delicacy when he\nsaw a small building appropriated to the rites of Cloacina, in every\nhouse at Batavia.\u201d\u2014(Forster, \u201cVoyage round the World,\u201d London, 1777, vol.\nii. p. 28.)\n\nForster speaks of the traffic between the English sailors and the women\nof Tahiti, in which the latter parted with their personal favors in\nreturn for red feathers and fresh pork; in consequence of a too free\nindulgence in this heavy food, the ladies suffered from indigestion.\n\u201cThe goodness of their appetites and digestion, exposed them, however,\nto inconveniences of restlessness, and often disturbed those who wished\nto sleep after the fatigues of the day. On certain urgent occasions\nthey always required the attendance of their lovers; but, as they were\nfrequently refused, the decks were made to resemble the paths in the\nislands.\u201d\u2014(Idem, vol. ii. p. 83.)\n\nIn ancient Rome there were public latrines, but no privies attached to\nhouses. There were basins and tubs, which were emptied daily by servants\ndetailed for the purpose. No closet-paper was in use, as may be imagined,\nnone having yet been invented or introduced in Europe, but in each public\nlatrine, there was a bucket filled with salt water, and a stick having a\nsponge tied to one end, with which the passer-by cleansed his person, and\nthen replaced the stick in the tub.[52] Seneca, in his Epistle No. 70,\ndescribes the suicide of a German slave who rammed one of these sticks\ndown his throat.\n\nThe warning \u201cCommit no nuisance,\u201d or in French \u201cIl est d\u00e9fendu de faire\nici des ordures,\u201d is traceable back to the time of the Romans, who\ndevoted to the wrath of the twelve great gods, \u201cand of Jupiter and Diana\nas well, all who did any indecency in the neighborhood of the temples or\nmonuments.\u201d \u201cOn nous saura gr\u00e9 de rapporter ici une inscription qui se\nlisait autrefois sur les thermes de Titus; \u2018Duodecim Dios et Dianam et\nJovem Optimum Maximum habeat iratos quisquis hic minxerit aut cacarit.\u2019\u201d\nIn Genoa, excommunication was threatened against all who infringed upon\nthis same prohibition.\n\nPrivies were ordered for each house in Paris in 1513, whence we may\ninfer that some house-builders had previously of their own impulse added\nsuch conveniences; as early as 1372, and again in 1395, there were royal\nordinances forbidding the throwing of ordures out of the windows in\nParis, which gives us the right to conclude that the custom must have\nbeen general and offensive; the same dispositions were taken for the city\nof Bordeaux in 1585.\n\nObscene poetry was known in latrines in Rome as in our own day, and some\nof the compositions have come down to us.\u2014(See \u201cBibliotheca Scatalogica,\u201d\npp. 13-17.)\n\nThe Romans protected their walls \u201cagainst such as commit nuisances ...\nby consecrating the walls so exposed with the picture of a deity or some\nother hallowed emblem, and by denouncing the wrath of heaven against\nthose who should be impious enough to pollute what it was their duty to\nreverence. The figure of a snake, it appears, was sometimes employed for\nthis purpose.... The snake, it is well known, was reckoned among the gods\nof the heathens.\u201d\u2014(\u201cVestiges of Ancient Manners and Customs,\u201d Rev. John\nJames Blunt, London, 1823, p. 43.)\n\nHerodotus informs his readers that the Egyptians \u201cease themselves in\ntheir houses, but eat out of doors, alleging that whatever is indecent,\nthough necessary, ought to be done in private, but what is not indecent\nopenly.\u201d\u2014(\u201cEuterpe,\u201d p. 35.)\n\nHerodotus also speaks of the Egyptian king Amasis having made an idol\nout of a gold foot-pan, \u201cin which the Egyptians formerly vomited,\nmade water, and washed their feet\u201d (\u201cEuterpe\u201d). Minutius Felix, in his\n\u201cOctavius,\u201d refers to this, and takes umbrage that heathen idols made of\nsuch foul materials should be adored (see his chapter xxv.).\n\nTournefort mentions latrines in Marseilles. \u201cThey make advantage of the\nvery excrements of the Gally-Slaves by placing at one end of the Gallies\nproper vessels for receiving a manure so necessary to the country.\u201d\u2014(\u201cA\nVoyage to the Levant,\u201d edition of London, 1718, vol. i. pp. 13-14.)\n\nThere must have been latrines in Scotland, because James I. of that\nkingdom was killed in one in the Monastery of the Black Friars, in Perth,\nin A.D. 1437; yet for many years later pedestrians in the streets of\nEdinburgh, after night-fall, took their own risks of the filthy deluge\nwhich house-maids were wont to pour down from the windows of the lofty\nhouses.\n\n\u201cAs in modern Edinburgh so in ancient Rome, night was the time observed\nby the careful housekeeper for throwing her slops from the upper windows\ninto the open drain that ran through the street beneath.\u201d\u2014(Footnote to\npage 146 of Edward Walford\u2019s (M.A. of Baliol, Oxford) ed. of Juvenal, in\n\u201cAncient Classics for English Readers,\u201d Philadelphia, 1872, quoting from\nJuvenal the line, \u201cClattering the storm descends from heights unknown,\u201d\nSatire III., line 274.)\n\n    \u201c\u2019Tis want of sense to sup abroad too late\n    Unless thou first hast settled thy estate;\n    As many fates attend thy steps to meet\n    As there are waking windows in the street:\n    Bless the good gods and think thy chance is rare\n    To have a piss-pot only for thy share.\u201d\n\n                   (Dryden\u2019s translation of the Third Satire of Juvenal.)\n\n\u201cAnd behold, there is nurra goaks in the whole kingdom (Scotland), nor\nanything for pore servants, but a barrel with a pair of tongs thrown\nacross, and all the chairs of the family are emptied into this here\nbarrel once a day; and at ten o\u2019clock at night the whole cargo is\nflung out of a back windere that looks into some street or lane, and\nthe maid calls, \u2018Gardy loo!\u2019 to the passengers, which signifies, \u2018Lord\nhave mercy upon you!\u2019 and this is done every night in every house in\nHadinborough.\u201d\u2014(\u201cHumphrey Clinker,\u201d Tobias Smollett, edition of London,\n1872, p. 542.)\n\nThe above seems to have been a French expression,\u2014\u201cGare de l\u2019eau.\u201d\n\n\u201cThe cry of all the South was that the public offices, the army,\nthe navy, were filled with high-cheeked Drummonds and Erskines and\nMcGillvrays.... All the old jokes on hills without trees, girls without\nstockings, men eating the food of horses, pails emptied from the\nfourteenth story, were pointed against these lucky adventurers.\u201d\u2014(T. B.\nMacaulay, \u201cThe Earl of Chatham,\u201d American edition, Appleton and Co., New\nYork, 1874, p. 720.)\n\nThe addition of privies to the homes of the gentry would appear to have\nbeen an innovation in the time of Queen Elizabeth, else there would not\nhave been so much comment made upon the action of Sir John Harington,\nher distant cousin, who erected one as a fitting convenience to his\nnew house, near Bath, and published a very Rabelaisian volume upon the\nsubject in London in 1596. The title of the book, being quite long,\u2014\u201cA\nDiscourse on a Stale Subject, called the Metamorphosis of Ajax,\u201d\u2014will\nin subsequent citations be given simply as Harington\u2019s \u201cAjax.\u201d From the\ndescription of the latrine in question there is no doubt that Harington\nanticipated nearly all the mechanism of modern days.\n\nRichard III. is represented as having been seated in a latrine, \u201csitting\non a draught,\u201d when he was \u201cdevising with Terril how to have his nephews\nprivily murdered.\u201d\u2014(Harington, \u201cAjax,\u201d p. 46.)\n\nThere is little reason to doubt that all houses in England, and all\nContinental Europe as well, were provided with receptacles for urine\nin the bed-chambers, even if no regular latrines existed outside of\nthe monasteries and other community-houses. Dr. Robert Fletcher, U. S.\nArmy, who has contributed the following, is of the opinion that these\nconveniences were provided for ladies only, and submits the following\npassages in support of his conclusions:\u2014\n\n\u201cHamjo, in the \u2018Wanderer,\u2019 part 2, by Sir Thomas Killigrew, describing to\nSenilia the probable manners of a rude husband, says that, on retiring\nto bed, \u2018the gyant stretches himself, yawns, and sighs a belch or two,\nstales in your pot, farts as loud as a musket for a jest,\u2019\u201d etc.\n\nIn Douce\u2019s \u201cIllustrations of Shakspeare\u201d is a curious print of a bishop\nblessing a newly married pair in the bridal bed; on the lady\u2019s side a\nchamber-pot is ostentatiously displayed.\n\nDouce quotes the following from a rare \u201cMorality,\u201d entitled, \u201cLe\nCondemnation des Banquets:\u201d \u201cPause pour pisser le fol. Il prengt un\ncoffinet en lieu de orinal et pisse dedans et tout coule par bas.\u201d\n\nHobbs, the Tanner of Tamworth, introduced by Heywood in his play of\n\u201cKing Edward the Fourth,\u201d the hero of the old ballad, furnished his\nrooms with urinals suited to his trade. He says to his guests, the King\nand Sellinger: \u201cCome, take away, and let\u2019s to bed. Ye shall have clean\nsheets, Ned; but they be coarse, good strong hemp, of my daughter\u2019s own\nspinning. And I tell thee your chamber-pot must be a fair horn, a badge\nof our occupation; for we buy no bending pewter nor breaking earth.\u201d\u2014(\u201c1\nKing Edward the Fourth,\u201d iii. 2, Heywood, 1600.)\n\nAdditional references of the same tenor are to be found in the\n\u201cPilgrims,\u201d Beaumont and Fletcher, ii. 1: \u201cThe Scourge of Villanie,\u201d\nMarston, 1599, satire 2; and in the following, which does not accord with\nDr. Fletcher\u2019s opinion that such utensils were provided solely for the\nfemale members of the household.\n\n\u201c_Host._ Hostlers, you knaves and commanders, take the horses of\nthe knights and competitors; your honorable hulks have put into\nharbor; they\u2019ll take in fresh water here, and I have provided clean\nchamber-pots.\u201d\u2014(\u201cThe Merry Devil of Edmonton,\u201d 1608.)\n\nSuch vessels were in use in Ireland, where they were called \u201comar-fuail,\u201d\nfrom _omar_, a vessel, and _fuail_, urine. They must have been employed\nfrom the earliest centuries. \u201cAnd they (the Sybarites) were the\nfirst people who introduced the custom of bringing chamber-pots into\nentertainments\u201d (Athenaus, book xii. cap. 17).\n\nIt is not easy to detect any essential difference between the manners of\nthe people of Iceland, as described by Bleekmans on another page, and\nthose of the more polished Romans.\n\nBed-pans were used in France in the earliest days of the fifteenth\ncentury. They are noted in \u201cThe Farce of Master Pathelin\u201d (A.D.\n1480).\u2014(See \u201cLe Moyen Age M\u00e9dical,\u201d Dupouy, Paris, 1888, p. 280 _et\nseq._, and the translation of the same by Minor, Cincinnati, Ohio, 1890,\np. 82.)\n\n    \u201cMaids need no more their silver pisse-pots scour,\n    ...\n    Presumptuous pisse-pot, how did\u2019st thou offend?\n    Compelling females on their hams to bend?\n    To kings and queens we humbly bend the knee,\n    But queens themselves are forced to stoop to thee.\u201d\n\n                (\u201cOn Melting down the Plate, or the Piss-Pot\u2019s Farewell,\u201d\n                  State Poems, vol. i. part 2, p. 215, A.D. 1697.)\n\n    \u201cWhat need hath Nature of silver dishes or gold chamber-pots?\u201d\n\n                (\u201cThe Staple of News,\u201d Ben Jonson, iii. 2; London, 1628.)\n\n\u201cIn the \u2018Chronicle of London,\u2019 written in the fifteenth century, a\ncurious anecdote is related, to the effect that in A.D. 1258-60, a Jew,\non Saturday, fell into a \u2018privy\u2019 at Tewksbury, but out of reverence for\nhis Sabbath, would not allow himself to be drawn out. The next day being\nSunday, the Earl of Gloucester would not let any one draw him out;\u201d\nand so, says the Chronicle, \u201cthe Jew died in the privy.\u201d\u2014(\u201cA Chronicle\nof London from 1089 to 1483,\u201d London, 1827, p. 20, quoted by Buckle in\n\u201cCommonplace Book,\u201d p. 507, in vol. ii. of his Works, London, 1872.)\n\n\u201cHeliogabalus\u2019 body was thrown into a jakes, as writeth\nSuetonius.\u201d\u2014(Harington\u2019s \u201cAjax,\u201d p. 46.)\n\nHeliogabalus was killed in one (latrine); Arius, the great heresiarch,\nand Pope Leo, his antagonist, had the same fate. Charles the Fifth,\nEmperor of Germany and Spain, was born in one in the palace of Ghent, of\nJeanne of Aragon, in 1500; hence, they must have been introduced in the\nlocalities named.\u2014(See Biblioth. Scatal. p. 17.)\n\n\u201cUrinary reservoirs were erected in the streets of Rome, either for the\npurpose of public cleanliness, or for the use of the fullers, who were\naccustomed to purchase their contents of the Roman government during\nthe reign of Vespasian, and perhaps other emperors, at a certain annual\nimpost, and which, prior to the invention or general use of soap, was the\nsubstance employed principally in their mills for cleansing cloths and\nstuffs previous to their being dyed.\u201d\u2014(John Mason Good, translation of\nLucretius\u2019 \u201cDe Natura Rerum,\u201d London, 1805, vol. ii. p. 154, footnote.)\n\n\u201cVases, called Gastra, for the relief of passengers, were placed by the\nRomans upon the edges of roads and streets.\u201d\u2014(Fosbroke, \u201cEncyc. of Ant.,\u201d\nLondon, vol. i. p. 526, article \u201cUrine.\u201d)\n\n\u201cLes Chinois semblent manquer d\u2019engrais, car on trouve de tous c\u00f4t\u00e9s des\nlieux d\u2019aisance pour les besoins des voyageurs.\u201d\u2014(\u201cVoyage \u00e0 P\u00e9kin,\u201d De\nGuignes, Paris, 1808, vol. i. p. 284; and again, vol. iii. p. 322.)\n\n\u201cLarge vases of stone-ware are sunk in the ground at convenient places\nfor the use of passing travellers.\u201d\u2014(\u201cChinese Repository,\u201d Canton, 1835,\nvol. iii. p. 134.)\n\n\u201cA traveller who lately returned from Pekin asserts that there is plenty\nto smell in that city, but very little to see.... The houses are all very\nlow and mean, the streets are wholly unpaved, and are always very muddy\nand very dusty, and as there are no sewers or cess-pools, the filthiness\nof the town is indescribable.\u201d\u2014(\u201cChicago News,\u201d copied in the \u201cPress,\u201d\nPhiladelphia, Penn., May 14, 1889.)\n\n\u201cBy the Mahometan law, the body becomes unclean after each evacuation\n... both greater and smaller ... requires an ablution, according to\ncircumstances.... If a drop of urine touches the clothes, they must\nbe washed.\u201d For fear that their garments have been so defiled, \u201cthe\nBokhariots frequently repeat their prayers stark naked.\u201d ... The matter\nof cleaning the body after an evacuation of any kind is defined by\nreligious ritual. \u201cThe law commands \u2018Istindjah\u2019 (removal), \u2018istinkah\u2019\n(ablution), and \u2018istibra\u2019 (drying,)\u201d\u2014i. e., a small clod of earth is\nfirst used for the local cleansing, then water at least twice, and\nfinally a piece of linen a yard in length.... In Turkey, Arabia, and\nPersia all are necessary, and pious men carry several clods of earth\nfor the purpose in their turbans. \u201cThese acts of purification are also\ncarried on quite publicly in the bazaars, from a desire to make a parade\nof their consistent piety.\u201d Vamb\u00e9ry saw \u201ca teacher give to his pupils,\nboys and girls, instruction in the handling of the clod of earth, and\nso forth, by way of experiment.\u201d\u2014(\u201cSketches of Central Asia,\u201d Arminius\nVamb\u00e9ry, London, 1868, pp. 190, 191.)\n\nMoslems urinate sitting down on their heels; \u201cfor a spray of urine would\nmake hair and clothes ceremonially impure.... After urining, the Moslem\nwipes the os penis with one to three bits of stone, clay, or a handful of\nearth, and he must perform Wuzu before he can pray.\u201d Tournefort (\u201cVoyage\nau Levant,\u201d vol. iii. p. 355) tells a pleasant story about certain\nChristians at Constantinople who powdered with poivre d\u2019Inde the stones\nin a wall where the Moslems were in the habit of rubbing the os penis\nby way of wiping.\u2014(Burton, \u201cArabian Nights,\u201d vol. ii. p. 326. Again,\nin footnote to p. 229, vol. iii., he says, \u201cScrupulous Moslems scratch\nthe ground in front of their feet with a stick, to prevent spraying and\nconsequent defilement.\u201d)\n\nMarco Polo, in speaking of the Brahmins, says, \u201cThey ease themselves in\nthe sands, and then disperse it, hither and thither, lest it should breed\nworms, which might die for want of food.\u201d\u2014(\u201cTravels,\u201d in Pinkerton, vol.\nvii. pp. 164, 165.)\n\nSpeaking of the Mahometans, Tournefort says, \u201cWhen they make water,\nthey squat down like women, for fear some drops of urine should fall\ninto their breeches. To prevent this evil, they squeeze the part very\ncarefully, and rub the head of it against the wall; and one may see the\nstones worn in several places by this custom. To make themselves sport,\nthe Christians smear the stones sometimes with Indian pepper and the root\ncalled \u2018Calf\u2019s-Foot,\u2019 or some other hot plants, which frequently causes\nan inflammation in such as happen to use the Stone. As the pain is very\nsmart, the poor Turks commonly run for a cure to those very Christian\nsurgeons who were the authors of all the mischief. They never fail to\ntell them it is a very dangerous case, and that they should be obliged,\nperhaps, to make an amputation. The Turks, on the contrary, protest and\nswear that they have had no communication with any sort of woman that\ncould be suspected. In short, they wrap up the suffering part in a Linen\ndipped in Oxicrat tinctured with a little Bole-Armenic; and this they\nsell them as a great specifick for this kind of Mischief.\u201d\u2014(Tournefort,\n\u201cA Voyage to the Levant,\u201d London, 1718, vol. ii. p. 49.)\n\n\u201cSome of their doctors believe Circumcision was not taken from the Jews,\nbut only for the better observing the Precept of Cleanness, by which they\nare forbidden to let any Urine fall upon their flesh. And it is certain\nthat some drops are always apt to hang upon the Pr\u00e6putium, especially\namong the Arabians, with whom that skin is naturally much longer than in\nother men.\u201d\u2014(Idem, vol. ii. p. 46.)\n\nThe Mahometans have \u201cTwo ablutions, the great and small.... The first\nis of the whole body, but this is enjoined only to\u201d those \u201cwho have let\nsome urine drop upon their flesh when they have made water.\u201d This he\nenumerates among \u201cThe Three great Defilements of the Mussulmans.\u201d\u2014(Idem,\nvol. ii. p. 48.)\n\nJohn Leo says of those \u201cArabians which inhabit in Barborie, or upon the\nCoast of the Mediterranean Sea.... Their churches they frequent very\ndiligently, to the end they may repeat certain prescript and formall\nPraiers, most sperstitiously perswading themselves that the same day\nwherein they make their praiers, it is not lawfull for them to wash\ncertaine of their members, when, as at other times, they will wash their\nwhole bodies.\u201d\u2014(\u201cObservations of Africa,\u201d in Purchas\u2019s \u201cPilgrims,\u201d vol.\nii. p. 766.)\n\n\u201cLes lieux destin\u00e9s \u00e0 la d\u00e9charge de la nature ... sont toujours\npropres.... Les Turcs ne sont point assis comme nous quand ils sont en\nces lieux-l\u00e0, mais ils s\u2019accroupissent sur le trou qui n\u2019est relev\u00e9 de\nterre que d\u2019un demy-pied ou d\u2019un peu plus.... Les Turcs et tous les\nMahom\u00e9tans en g\u00e9n\u00e9ral ne se servent point de papier \u00e0 de vils usages, et\nquand ils vont \u00e0 ces sortes de lieux ils portent un pot plein d\u2019eau pour\nse laver.\u201d\u2014(J. B. Tavernier, \u201cRelation de l\u2019int\u00e9rieur du S\u00e9rail du Grand\nSeigneur,\u201d Paris, 1675, p. 194.)\n\n\u201cNunquam Turcas seu papyro pro anistergio uti, sed pro magno ipsis\ndelicti habere, et quidem ideo, quia fortasse Nomen Dei ipsi inscriptum\nsit vel inscribi possit, refert Thevenot, Itinerar. Orient. lib. 1,\ncap. 33, p. m. 60. Et juxta A. Bubeqv., Ep. 3, p. m. 184, Turc\u00e6 alvum\nexcrementis non exonerant quin aquam secum portant, qua partes obscenas\nlavent.\u201d\u2014(Schurig, \u201cChylologia,\u201d Dresden, 1725, p. 796.)\n\nRabelais has written a characteristic chapter on the expedients to\nwhich men resorted before the general introduction of paper for use in\nlatrines; see his chapter xiii., \u201cAnisterges.\u201d\n\n\u201cNothing could be more filthy than the state of the palace and all the\nlanes leading up to it. It was well, perhaps, that we were never expected\nto go there; for without stilts and respirators it would have been\nimpracticable, such is the filthy nature of the people. The king\u2019s cows\neven are kept in his palace enclosure, the calves actually entering the\nhut, where, like a farmer, Kamresi walks among them, up to his ankles in\nfilth, and inspecting them, issues his orders concerning them.\u201d\u2014(Speke,\n\u201cNile,\u201d London, 1863, vol. ii. p. 526, describing the palace of King\nKamresi, at the head of the Nile.)\n\n\u201cShortly afterwards, a disturbance arose between some of my people\nand the natives, owing to one of my men who retired into a patch of\ncultivated ground having been discovered there by the owner. He demanded\ncompensation for his land having been defiled, and had to be appeased\nby a present of cloth. If they were only half as particular about their\ndwellings as their fields, it would be a good thing, for their villages\nare filthy in the extreme, and would be even worse but for the presence\nof large numbers of pigs which act as scavengers.\u201d\u2014(\u201cAcross Africa,\u201d\nCameron, London, 1877, vol. ii. p. 200.)\n\n\u201cI was disgusted with the custom which prevailed in the houses like that\nin which I was lodged, of using the terrace as a sort of closet; and I\nhad great difficulty in preventing my guide, Amer el Walati, who still\nstayed with me and made the terrace his usual residence, from indulging\nin the filthy practice.\u201d\u2014(Dr. Henry Barth, \u201cTravels in North and Central\nAfrica,\u201d Philadelphia, 1859, p. 429, description of Timbuctoo.)\n\n\u201cThey (the Tartars) hold it not good to abide long in one place, for\nthey will say when they will curse any of their children, \u2018I would\nthou mightest tarry so long in one place that thou mightest smell\nthine own dung as the Christians do;\u2019 and this is the greatest curse\nthey have.\u201d\u2014(\u201cNotes of Richard Johnson, servant to Master Richard\nChancellor,\u201d in Pinkerton, vol. i. p. 62. \u201cVoyages of Sir Hugh Willoughby\nand others to the Northern parts of Siberia and Russia.\u201d)\n\nThe Tungouses of Siberia told Sauer that \u201cthey knew no greater curse than\nto live in one place like a Russian or Yakut, where filth accumulates and\nfills the inhabitants with stench and disease.\u201d\u2014(Sauer, \u201cExpedition to\nthe North parts of Russia,\u201d London, 1802, p. 49.)\n\n\u201cIt is a common obloquy that the Turks (who still keep the order of\nDeuteronomy for their ordure) do object to Christians that they are\npoisoned with their own dung.\u201d\u2014(Harington, \u201cAjax,\u201d p. 115.)\n\n\u201cThe aspect of the village itself is very neat, the ground being often\nswept before the chief houses; but very bad odors abound, owing to\nthere being under each house a stinking mud-hole, formed by all waste\nliquids and refuse matter poured down through the floor above. In most\nother things, Malays are tolerably clean\u2014in some scrupulously so\u2014and\nthis peculiar and nasty custom, which is almost universal, arises, I\nhave little doubt, from their having been originally a water-loving and\nmaritime people, who built their houses on posts in the water, and only\nmigrated gradually inland, first up the rivers and streams, and then into\nthe dry interior.\n\n\u201cHabits which were once so convenient and cleanly, and which had been so\nlong practised as to become a part of the domestic life of the nation,\nwere of course continued when the first settlers built their houses\ninland; and, without a regular system of drainage, the arrangement of the\nvillages is such that any other system would be very inconvenient.\u201d\u2014(\u201cThe\nMalay Archipelago,\u201d Alfred Russell Wallace, London, 1869, vol. i. p. 126.)\n\nForster speaks of \u201can intolerable stench which arises from the many tanks\ndispersed in the different quarters of the town, whose waters and borders\nare appropriated to the common use of the inhabitants\u201d (\u201cSketch of the\nMythology of the Hindoos,\u201d George Forster, London, 1785, p. 7); but, he\nadds, \u201cThe filth alone which is indiscriminately thrown into the street.\u201d\n\n\u201cThere are some Guai, which ... dawbe ouer their houses with Oxe-dung....\nThey touch not their meat with the left hand, but use that hand only to\nwipe and other unclean offices.\u201d\u2014(Marco Polo, in Purchas, vol. i. p. 105.)\n\n\u201cHaving list at any time to ease themselves, the filthy lousels had not\nthe manners to withdraw themselves further from us than a Beane can be\ncast. Yea, like vile slouens, they would lay their tails in our presence,\nwhile they were yet talking with us.\u201d\u2014(Friar William de Rubruquis,\nthe Franciscan, sent by Saint Louis, of France (King Louis IX.), as\nambassador to the Grand Khan of Tartary in A.D. 1235,\u2014in Purchas, vol. i.\np. 11.)\n\n\u201cA great magnifico of Venice, being ambassador in France, and hearing a\nnoble person was come to speak with him, made him stay till he had untied\nhis points; and when he was new set upon his stool, sent for the nobleman\nto come to him at that time, as a very special favor.\u201d\u2014(Harington,\n\u201cAjax,\u201d p. 30.)\n\n\u201cThe French courtesy I spake of before came from the Romans; since in\nMartial\u2019s time, they shunned not one another\u2019s company at Monsieur Ajax.\u201d\n(\u201cAjax\u201d as used by Harington, is a play upon the words \u201ca Jakes.\u201d)\u2014(See\nHarington, \u201cAjax,\u201d p. 38.)\n\nCarl Lumholtz stated to the author that the Australians urinate in the\npresence of strangers, and while talking to them.\n\n\u201cIl n\u2019est fonction physiologique ou besoin naturel qu\u2019ils aient g\u00eane \u00e0\nsatisfaire en public. \u2018Une coutume n\u2019a rien d\u2019ind\u00e9cent quand elle est\nuniverselle,\u2019 remarque philosophiquement un de nos voyageurs.\u201d\u2014(\u201cLes\nPrimitifs,\u201d Elie R\u00e9clus, Paris, 1885, p. 71,\u2014\u201cLes Inoits Occidentaux,\u201d\nquoting Dall.)\n\nPadre Gumilla says that the Indians on the Orinoco have the same custom\nas the Jews and Turks have of digging holes with a hoe and covering\nup their evacuations. (See \u201cOrinoco,\u201d Madrid, 1741, p. 109.) No such\ncleanliness can be attributed to the Indians of the Plains of North\nAmerica or the nomadic tribes of the Southwest.\n\n\u201cAnd thou shalt have a paddle upon thy weapon; and it shall be, when thou\nwilt ease thyself abroad, thou shalt dig therewith, and shalt turn back\nand cover that which cometh from thee.\n\n\u201cFor the Lord, thy God, walketh in the midst of thy camp, to deliver\nthee and to give up thine enemies before thee; therefore shall thy\ncamp be holy; that he see no unclean thing in thee, and turn away from\nthee.\u201d\u2014(Deuteronomy xxiii.)\n\nSpeaking of the Essenes, Josephus informs us: \u201cOn the seventh day ...\nthey will not even remove any vessel out of its place, nor perform the\nmost pressing necessities of nature. Nay, on other days they dig a small\npit, a foot deep, with a paddle (which kind of hatchet is given them when\nthey first are admitted among them), and, covering themselves round with\ntheir garment, that they may not affront the divine rays of light, they\nease themselves into that pit. After which they put the earth that was\ndug out again into that pit.\n\n\u201cAnd even this they do only in the most lonesome places, which they\nchoose for this purpose. And it is a rule with them to wash themselves\nafterwards, as if it were a defilement.\u201d\u2014(\u201cWars of the Jews,\u201d edition of\nNew York, 1821, p. 241.)\n\n\u201cThe Rabbinical Jews believed that every privy was the abode of an\nunclean spirit of this kind\u201d (i. e., an excrement-eating god), \u201cwhich\ncould be inhaled with the breath, and descending into the lower parts of\nthe body, lodge there, and thus like the Bhutas of India, bring suffering\nand disease.\u201d (Personal letter from John Frazer, Esq., LL.D., Sydney, New\nSouth Wales, Dec. 24, 1889.)\n\nIn descriptions of Jerusalem, we read of the \u201cDung Gate,\u201d by or through\nwhich, all the fecal matter of the city had to be carried.\u2014(See\nHarington, \u201cAjax,\u201d p. 87.)\n\n\u201cWhen an aborigine obeys a call of nature, he always carries a pointed\ninstrument with which to turn up the ground, so that his fecal excreta\nmay be hidden from the keen vision of the vagabond Bangals.\u201d (\u201cBangals\u201d\nare the native witches or their parallels.)\u2014(\u201cAborigines of Victoria and\nRiverina,\u201d A. Brough-Smith, vol. i. p. 165.)\n\nThe same custom has been ascribed to the Dyaks of Borneo. It is by no\nmeans certain that this custom had its origin in any suggestion of\ncleanliness; on the contrary, it is fully as probable that the idea was\nto avert the maleficence of witchcraft by putting out of sight material\nthe possession of which would give witches so much power over the former\nowner.\n\nMr. John F. Mann confirms from personal observation that the natives of\nAustralia observed the injunction given to the Hebrews in Deuteronomy.\n\u201cFrom personal observation, I can state that the natives, all over the\ncountry, as a rule, are particular in this matter, but it was many years\nbefore I ascertained the reasons for this care. Sorcery and witchcraft\nexist in every tribe; each tribe has its \u2018Kooradgee\u2019 or medicine-man; the\nnatives imagine that any death, accident, or pain, is caused by the evil\ninfluence of some enemy. These \u2018Kooradgees\u2019 have the power not only of\ninflicting pain, but of causing all kinds of trouble. They are particular\nto always carry about with them, in a net bag, a \u2018charm\u2019 which is most\nordinarily made of rock crystal, human excrement, and kidney fat. If one\nof these medicine-men can obtain possession of some of the excrement of\nhis intended victim, or some of his hair, in fact anything belonging\nto his person, it is the most easy thing in the world to bewitch\nhim.\u201d\u2014(Personal letter from John F. Mann, Esq., Neutral Bay, New South\nWales.)\n\n\u201cThe disposal of excreta is not so much for the sake of cleanliness\nas to prevent any human substance from falling into the hands of an\nenemy.\u201d\u2014(Idem.)\n\nSchurig devotes a long paragraph to an exposition of the views\nentertained by learned physicians in regard to the effects to be expected\nfrom the deposition of the fecal matter upon plants that were either\nnoxious or beneficial to the human organism; in the former case, the\nworst results were to be dreaded from sympathy; in the latter, only\nthe most salutary. Rustics, in his opinion, enjoyed better health than\nthe inhabitants of cities for the very peculiar reason that the latter\nevacuated in latrines and in the act were compelled to inhale the\ndeleterious gases emanating from the foul deposits already accumulated;\nwhereas the countryman could go out to a comfortable place in the fields\nand evacuate without the danger and inconvenience to which the urban\npopulation were subject.\n\nBut he takes occasion to warn his readers that they must be careful not\nto defecate upon certain malignant herbs which might be the cause of\nvirulent dysentery. \u201cPr\u00e6terea cavendum est ne feces supra herbas malignas\nexulcerantes sive violenter purgantes deponamus hinc enim causa latente\ndysenteria periculosa inducitur qu\u00e6 vix nisi herbis prorsus putrefactis\nullis medicamentis cedit.\u201d\u2014(\u201cChylologia,\u201d p. 792, paragraph 66.)\n\nColonel Garrick Mallery, United States Army, reports having met with\npeople of respectability and intelligence in the mountainous parts of\nVirginia who hold the same views upon the subject of latrines.\n\n    \u201cYe great ones, why will ye disdain\n    To pay your tribute on the plain?\n    Why will you place in lazy pride?\n    When from the homeliest earthenware\n    Are sent up offerings more sincere\n    Than where the haughty Duchess locks\n    Her silver vase in cedar box.\u201d\n\n                               (Dean Swift.)\n\n\u201cSi une bhikshuni jette des excr\u00e9ments sur l\u2019herbe croissante, c\u2019est un\npacittiya, etc.\u201d\u2014(\u201cPratimoksha Sutra,\u201d translated by W. W. Rockhill,\nParis, 1884. Soc. Asiatique.) These bhikshuni are the nuns of Thibet, and\nthe word \u201cpacittiya\u201d means a sin.\n\nThe following beastly practices are related of the Capuchins:\n\u201cTunica replicata, absque impedimento cacat et mingit, anum fune\nabstergit.\u201d\u2014(Fosbroke, \u201cBritish Monachism,\u201d quoting \u201cSpecimen\nMonchologi\u00e6.\u201d)\n\nThere are no latrines of any kind in Angola, West Africa; the negroes\nbelieve that it is very vile to frequent the same place for such\npurposes. They do not cover up their excrements, but deposit them out\nin the bushes. Sometimes it happens that a man will defecate inside the\nhouse, in which case he will be laughed at all the rest of his life, and\nbe called \u201cD\u2019Kombe,\u201d which is a kind of leopard.\u2014(\u201cMuhongo,\u201d an African\nboy, translation by Rev. Mr. Chatelain.)\n\nThe following is the epigram of Martial \u201cad Furium\u201d:\u2014\n\n    \u201cA te sudor abest, abest saliva,\n    Mucusque et pituita mala nasi,\n    Hunc ad munditiem adde mundiorem,\n    Quod culus tibi purior salillo est,\n    Nec toto decies cacas in anno;\n    Atque id durius est faba et lapillis,\n    Quod tu si manibus teras fricesque,\n    Non unquam digitum inquinare possis.\u201d\n\nThe Hon. John F. Finerty called public attention to the fact that in the\ncity of Mexico, ten years ago, beggars of the vilest caste invariably\nmade a practice of defecating upon the marble steps of the main entrance\nto the grand cathedral.\n\nDr. J. H. Porter states that in some parts of the Mexican republic the\nwomen come out in front of their doors to urinate; the author has seen\nthem doing this, and also defecating in the streets of Tucson, at that\ntime the capital of Arizona; he has seen the same practice in several\nof the smaller hamlets of that territory and Sonora and New Mexico, but\nalways at night.\n\nThe Mexicans living on our side of the border never constructed privies\nfor their dwellings, a custom perhaps derived from Spain, where we have\nseen that even in Madrid the construction of such conveniences was\nunknown until after the middle of the last century.\n\n\nPOSTURE IN URINATION.\n\nThe Apache men in micturating always squat down, while the women,\non the contrary, always stand up. Giraldus Cambrensis says of the\nIrish: \u201cPr\u00e6terea, viri in hac gente sedendo, mulieres stando, urinas\nemittunt.\u201d\u2014(\u201cOpera,\u201d edited by James Dimock, and published under the\ndirection of the Master of the Rolls, London, 1867, vol. v. p. 172.)\n\nThe author has seen an Italian woman of the lower class urinating in\nthis manner in the street near San Pietro in Vinculis, Rome, in open\ndaylight, in 1883.\n\nFrench women were to be seen in the streets of Paris urinating while\nstanding over gutters.\u2014(Mr. W. W. Rockhill.)\n\n\u201cAmong the Turks, it is an heresy, to p\u2014s standing.\u201d\u2014(Harington, \u201cAjax,\u201d\nin the chapter \u201cUlysses upon Ajax,\u201d p. 43.)\n\nThe Egyptian \u201cwomen stand up when they make water, but the men sit\ndown.\u201d\u2014(Herodotus, \u201cEuterpe,\u201d p. 35.)\n\nMr. Carl Lumholtz (author of \u201cAmong Cannibals,\u201d New York, 1889) also\nstated that the Australian men squatted while urinating; the women\ngenerally stood erect, but upon this point he was not quite sure.\n\n\u201cMantegazza, in his \u2018Gli amori degli uomini,\u2019 describing the operation of\nsplitting the male urethra, practised among Australian tribes, remarks:\n\u2018To urinate, they squat down like our women, lifting the penis slightly.\nIt appears that, on the contrary, Australian women urinate standing.\u2019\n(He is apparently quoting from Michluchs-Maclay.) Among the Kaffirs,\netc., at the Cape, the usual practice, I understand, does not differ\nfrom ours.\u201d\u2014(Personal letter from Havelock Ellis, Esq., editor of the\nContemporary Science series, dated Red Hill, Surrey, Oct. 8, 1889. From\nthis gentleman there was also received much matter of a most valuable\ncharacter, from the early English dramatists, travellers, and others,\nwhich has been already quoted from these sources direct.)\n\n    \u201cBehold the strutting Amazonian whore!\n    She stands in guard, with her right foot before:\n    Her coat tucked up, and all her motions just,\n    She stamps, and then cries, \u2018Hah!\u2019 at every thrust.\n    But laugh to see her, tired from many a bout,\n    Call for the pot, and like a man piss out.\u201d\n\n                             (Juvenal, Satire VI., Dryden\u2019s translation.)\n\nThe Thibetan nuns are forbidden to adopt certain postures, as are the\nmonks.\n\n\u201c110, 111. Ne pas se soulager debout, n\u2019\u00e9tant pas malade, est une\nr\u00e8gle qu\u2019on doit apprendre.\u201d\u2014(\u201cPratimoksha Sutra,\u201d translated by W. W.\nRockhill, Paris, 1884, Soc. Asiatique.)\n\n\u201c\u00c6sop, that great man, saw his master make water as he walked. \u2018What!\u2019\nsaid he; \u2018must we, then, dung as we walk?\u2019\u201d\u2014(Planudus, quoted by\nMontaigne, \u201cEssays,\u201d Hazlitt\u2019s translation, New York, 1859, vol. iii. p.\n467.)\n\nThe lazzaroni of Naples are more filthy in all these respects than the\nwildest Maori, Bedouin, or Apache Indian, as the author can assert from\ndisagreeable personal observation.\n\n\u201cIt can be justly said that the inhabitants of Cadiack, if we except the\nwomen during their monthly periods and their lying-in, have not the least\nsense of cleanliness. They will not go a step out of the way for the most\nnecessary purposes of nature; and vessels are placed at their very doors\nfor the reception of the urinous fluid, which are resorted to alike by\nboth sexes.\u201d\u2014(Lisiansky, \u201cVoyages,\u201d p. 214, quoted also in Bancroft\u2019s\n\u201cNative Races of the Pacific Slope,\u201d vol. i. p. 81.)\n\n\u201cPar suite des ordures et du manque d\u2019air, l\u2019int\u00e9rieur des huttes r\u00e9pand\nune puanteur presque insupportable.\u201d\u2014(\u201cLes Primitifs,\u201d Elie R\u00e9clus,\nParis, 1885, \u201cLes Inoits Orientaux.\u201d)\n\nOld women in Switzerland urinate standing, especially in cold\nweather.\u2014(Rev. Mr. Chatelain, himself a native of Switzerland, and now a\nProtestant missionary in Angola, Western Africa.)\n\nThe men of Angola, Africa, urinate standing; the women of the same tribes\nurinate standing, as a general thing, although there are some exceptions.\nIt should be remembered that the Jesuits have had missions in that region\nfor two hundred years, and some effect upon the ideas of the people, due\nto these ministrations as well as to the occupancy of the country by the\nPortuguese, should be perceptible.\n\nG\u00f3mara says of the Indians of Nicaragua: \u201cMean todos do les toma la\ngana\u2014ellos en cuclillas y ellas en pie.\u201d\u2014(\u201cHistoria de las Indias,\u201d p.\n283.)\n\nThe Mojaves of the Rio Colorado follow the same rule as the Apaches.\n\nIn Ounalashka, the houses are divided by partitions. \u201cEach partition\nhas a particular wooden reservoir for the urine, which is used both for\ndyeing the grass and for washing the hands, but after cleansing the\nlatter in this manner, they rince them in pure water.\u201d\u2014(Sarytschew, in\n\u201cPhillip\u2019s Voyages,\u201d London, 1807, vol. vi. p. 72.)\n\nDr. Porter communicates the information that he has often heard the\nArctic explorer Dr. Hayes speak of the propensity of the Eskimo of the\neast coast of Greenland to use the trench to the hut as a latrine. He\ntried in vain to prevent this practice among his Eskimo attendants, but\nbelieved that they had a pride among themselves in leaving conspicuous\ntraces of their presence.\n\nFor urinals among the Eskimo, see also notes from Egede, Egede Saabye,\nand Richardson, under \u201cIndustries,\u201d in this volume.\n\n\u201cNeither is it lawfull for any one to rise from the table to make\nwater; but for this purpose the daughter of the house, or another maid\nor woman, attendeth always at the table, watchfull if any one beckon to\nthem; to him that beckoneth shee gives the chamber-pott under the table\nwith her owne hands; the rest in the meanwhile grunt like swine least\nany noise bee heard. The water being poured out, hee washeth the bason,\nand offereth his services to him that is willing; and he is accounteth\nuncivill who abhorreth this fashion.\u201d\u2014(Dittmar Bleecken\u2019s \u201cVoyage to\nIceland and Greenland,\u201d A.D. 1565, in Purchas, vol. i. pp. 636-647.)\n\nSteller\u2019s account shows that in his time the people of Kamtchatka had no\nregular water-closets.\n\n\u201cThe dogs steal food whenever they can, and even eat their straps. In\ntheir presence no one is able to ease nature without the protection of a\nclub for the purpose of keeping them at a distance. As soon as he leaves,\nthe dogs rush to the spot, and under much snarling and snapping each\nseeks to grasp the deposit.\u201d\u2014(Steller, translated by Bunnemeyer.)\n\nIn the Eskimo myths there is the story of the Eskimo boy, an orphan, who\nwas abused by being made to carry out of the hut the large urine vessel.\nThis would indicate a certain antiquity for the employment of these\nvessels.\u2014(See \u201cThe Central Eskimo,\u201d Franz Boas, in \u201cSixth Annual Report,\u201d\nBureau of Ethnology, Washington, D. C., 1888, p. 631.)\n\nIn the city of Bogota, Colombia, South America, the lower classes urinate\nopenly in the streets; in the city of Mexico, the same practice prevailed\nuntil recently.\n\nIn \u201cThe Snake Dance of the Moquis of Arizona,\u201d the author had something\nto say touching the practice of the Moquis, Zu\u00f1is, and others of the\nPueblo tribes, of collecting urine in vessels of earthenware; this was\nfor the purpose of saving the fluid for use in dyeing the wool of which\ntheir blankets and other garments were to be made. It was noticed,\nhowever, that a particular place was assigned for such emergencies as\nmight arise when the ordinary receptacles might not be within reach.\nThus, in the town of Hualpi (on the eastern mesa in the northeast corner\nof the Territory of Arizona), one of the corners had been in such\nconstant use, and for so long a time that the stream percolating down\nfrom the wall had eroded a channel for itself in the friable sandstone\nflooring, which would serve to demonstrate that the place had been so\ndedicated for a very extended number of years.\n\nLatrines of some sort would seem to have been in use among the natives\nof Australia, if we are to interpret literally the expression employed\nby A. Brough Smyth, which see under \u201cMyths\u201d in this volume. The Tonga\nIslanders, in the mortuary ceremonies of their great chiefs, are stated\nto have had them (see under \u201cMortuary Ceremonies\u201d in this volume).\n\nCarl Lumholtz did not observe latrines of any kind among such of the\nAustralians as he visited.\n\nAmong the Chinese \u201cit is usual for the princes, and even the people,\nto make water standing. Persons of dignity, as well as the vice-kings,\nand the principal officers, have gilded canes, a cubit long, which are\nbored through, and these they use as often as they make water, standing\nupright all the time; and by this means the tube carries the water to a\ngood distance from them.[53] They are of opinion that all pains in the\nkidneys, the strangury, and even the stone, are caused by making water in\na sitting posture; and that the reins cannot free themselves absolutely\nof these humors but by standing to evacuate; and that thus this posture\ncontributes exceedingly to the preservation of health.\u201d\u2014(\u201cThe Travels of\nTwo Mahometans through India and China,\u201d in Pinkerton, vol. vii. p. 215.)\n\nThe Persian \u201cmust not pray before an overhanging wall, or in a room where\nthere is a pot de chambre.\u201d\u2014(Benjamin, \u201cPersia,\u201d London, 1887, p. 444,\nquoting from the Shahr.)\n\nIn the Hawaiian Islands, if a man\u2019s shadow fall on a chief, the man is\nput to death.\u2014(See \u201cThe Golden Bough,\u201d Frazer, vol. i. p. 190.)\n\n\u201cThese natives (East Siberia) always preserve for use in their\ndomesticity the urine of the whole family; it is preserved in a large tub\nor half-barrel, procured from the whale-ships or found in the drift that\ncomes upon their shores. They use the warm water from their bodies for\ncleansing their bodies; the rim that gathers round the high-water mark of\ntheir cess-pool is used for smearing their bodies to kill the vermin....\nThe habits of these people are beastly in the extreme.... They seemed\nto have no aversion whatever to close contact with the feces of men or\nanimals.\u201d\u2014(Personal letter of Chief Engineer Melville, U. S. Navy, to\nCaptain Bourke.)\n\nVan Stralenberg says of the \u201cKor\u00e6iki\u201d (Koraks): \u201cFor their necessary\noccasions they make use of a tub, which they have with them in the hut,\nand when full they carry it out, and make use of the same tub to bring\nin water for other occasions.\u201d\u2014(\u201cHistori-Geographical Description of the\nNorth and East Parts of Europe and Asia,\u201d p. 397.)\n\nBy referring to page 390 of this volume, it will be seen that the Lapps,\nupon breaking camp, made it a point to burn the dung of their reindeer\nin cases where any of these animals had died of disease; while it is\nalso related that immigrants to California from the States of Missouri\nand Arkansas, for some reason not understood, had the singular custom of\nburning their own excrement in the camp-fire.\n\n\u201cWhen they ease themselves, they commonly go in the morning unto the\nTowne\u2019s end, where there is a place purposely made for them, that they\nmay not bee seene, so also because men passing by should not be molested\nwith the smell thereof. They also esteeme it a bad thing that men should\nease themselves upon the ground, and therefore they make houses which are\nborne up above the ground, wherein they ease themselves upon the ground,\nand every time they do it they wipe; or else they goe to the water\u2019s side\nto ease themselves in the sand; and when the Priuie houses are full, they\nset fire to them, and let them burn to ashes; they pisse by jobs as dogs\ndoe, and not all at one time.\u201d\u2014(Master Richard Jobson, A.D. 1620, \u201cGold\nCoast of Africa,\u201d in Purchas, vol. ii. p. 932.)\n\n\n\n\nXXI.\n\nAN INQUIRY INTO THE NATURE OF THE RITES CONNECTED WITH THE WORSHIP OF\nBEL-PHEGOR.\n\n\nPrecisely what ceremonial observances the ritual of Bel-Phegor demanded\nof the suppliant at his shrine is not likely ever to be known. It would\nbe worse than useless to attempt in a treatise of this kind to affirm or\ndeny the existence of the obscene usages alleged to have formed part of\nhis worship; sufficient, at this moment, to lay before reflecting minds\ntestimony on both sides of the question, with reasons for the belief that\nflatulence could be presented as an oblation, with examples of quaint\ncustoms which may partake of the nature of \u201csurvivals\u201d from religious\nceremonies of a nature not far removed from those supposed to have been\nassociated with the rites of Bel-Phegor.\n\nWell has an old author remarked: \u201cMen have lost their reason in nothing\nso much as their religion, wherein stones and clouts make martyrs; and\nsince the religion of one seems madness to another, to afford an account\nor rational of old rites requires no rigid reader.\u201d\u2014(Sir Thomas Browne,\n\u201cReligio Medici,\u201d edition of Boston, 1868, p. 329, article \u201cUrn-Burial.\u201d)\n\n\u201cLe Pet \u00e9tait une divinit\u00e9 des anciens \u00c9gyptiens; elle \u00e9tait la\npersonnification d\u2019une fonction naturelle. On la figurait par un enfant\naccroupi qui semble faire effort, et on peut en voir la repr\u00e9sentation\ndans les ouvrages d\u2019antiquit\u00e9. Le po\u00eame Calotin, intitul\u00e9 le Conseil de\nMomus (voyez aux Polygraphes) donne, contre la page 19, deux figures de\nce dieu. L\u2019une \u00e9tait en cornaline de trois couleurs; l\u2019autre en terre\ncuite, se trouvait dans le cabinet du Marquis de Cospy, et la figure\nen a \u00e9t\u00e9 donn\u00e9e dans le Museum Cospianum. L\u2019auteur de la Dissertation\nsur un ancien Usage (voyez le num\u00e9ro 18) conteste que ces figurines se\nrapportent au Crepitus, et croit qu\u2019elles ont \u00e9t\u00e9 invent\u00e9es dans un but\nplus solide.\n\n\u201cC\u2019est de Minutius Felix que nous vient la reconnaissance du Crepitus,\nqui, lors m\u00eame qu\u2019il aurait \u00e9t\u00e9 c\u00e9l\u00e9br\u00e9 r\u00e9ellement en \u00c9gypte, n\u2019\u00e9tait\npeut-\u00eatre qu\u2019une caricature imagin\u00e9e par les plaisants du jour. M\u00e9nage\ncependant affirme que les P\u00e9lusiens adoraient le Pet; il dit que Baudelot\nen a donn\u00e9 la preuve dans les \u00e9ditions de son premier vol., et qu\u2019il en\nposs\u00e9dait une figure. (Voy. Menagiana, 1693, no. 397. St. Jerome dit la\nm\u00eame chose sur Isaie, xiii. 46. Voy. encore Klotz, act. litt\u00e9r. t. v.,\npremi\u00e8re partie, 1, Elmenhorst sur l\u2019Octavius de Minutius Felix; Mythol.\nde Banier, t. 1; Montfaucon, \u2018l\u2019Antiquit\u00e9 expliqu\u00e9e,\u2019 t. iii. part 2, p.\n336.)\n\n\u201cQuelques antiquaires ont cru pouvoir identifier le dieu Crepitus des\nRomains avec Bel-Phegor, Baal-Phegor ou Baal-Peor, dieu Syrien,\u2014Phegor,\nassure-t-on, ayant ce sens en Hebreu. (Origen contra Celsus; Minutius\nFelix.) Mais, sur cette derni\u00e8re divinit\u00e9 les savants sont fort peu\nd\u2019accord.\n\n\u201cOrig\u00e8ne, St. Jerome, Salomon Ben Jarchi, lui donnent une signification\nqui la rendrait tout \u00e0 fait indigne de figurer dans notre catalogue;\nmais Maimonide (Moge Nevoch, cap. 46) et Salom. Ben Jarchi (Comment. 3,\nsur Nomb. ch. 25) pr\u00e9tendent que son culte \u00e9tait plus sale que obsc\u00e8ne,\net les traducteurs de ces rabbins pour exprimer le principal d\u00e9tail des\nc\u00e9r\u00e9monies c\u00e9l\u00e9br\u00e9es en l\u2019honneur du dieu de Syrie, disent: \u2018Distendere\ncoram eo foramen podicis et stercus offere.\u2019\n\n\u201cAjoutez que les pets \u00e9taient de bon augure chez les Grecs, de mauvais\naugure chez les Romains.\u201d\u2014(Voy. Scaliger, Auson.)\n\n\u201cNo one now supposes that the Rabbins had anything but their imaginations\nto go on in what they say about Baal-Peor; they invented the story as\na fanciful etymology of the name.\u201d[54]\u2014(Personal letter from Prof. W.\nRobertson Smith to Captain Bourke.)\n\nCitations have already been made from the Bibliotheca Scatalogica, a\ncurious collection of learning, no name and no place of publication of\nwhich can be found, but which seems to have been printed by Giraudet et\nJouaust, 315 Rue Saint Honor\u00e9, Paris, granting that this title be not\nfictitious. In that work are to be seen the titles of no less than one\nhundred and thirty-three treatises upon Flatulence, some grotesque, some\ncoarse, one or two of quaint erudition.\n\nNo. 88, entitled \u201c\u00c9loge du Pet, dissertation historique, anatomique et\nphilosophique sur son origine, son antiquit\u00e9, ses vertus, sa figure, les\nhonneurs qu\u2019on lui a rendus chez les peuples anciens, etc.; avec une\nfigure repr\u00e9sentant le dieu Pet, et cette inscription: Crepitui ventris\nconservatori deo propitio (p. 38),\u201d the stupendous work of Sclopetarius,\nNo. 111, of the Bibliotheca (Frankfort, 1628) seems to have been a\nmonumental labor upon a subject not generally dissected. The same remark\nmay be applied to \u201cPhysiologia crepitus ventris\u201d of Rod. Goclenius,\nFrankfort and Leipsic, 1607, No. 123 of the Bibliotheca.\n\nThe earliest known work upon this curious topic is \u201cLe plaisant deuis du\nPet,\u201d Paris, 1540.\n\n\u201cOrigen saith the name Baal-Peor signifieth filthiness, but what\nfilthiness he knew not; Salomon Ben Jarchi writeth they offered to him\nordure, placing before his mouth the likeness of that place which Nature\nhath made for egestion.\u201d\u2014(Purchas, vol. v. p. 85.)\n\nA reference to the work of Bel-Phegor is to be found in the following\ncouplet from a book entitled \u201cConseil de Momus:\u201d\u2014\n\n\u201cLa deuxi\u00e8me moiti\u00e9 du premier chant est consacr\u00e9e\n\n    \u2018A certains vents coulis\n    Jadis ador\u00e9s \u00e0 Memphis.\u2019\u201d\u2014(Bib. Scat., p. 7.)\n\n\u201cThe antient Pelusi\u00e9ns, a people of lower Egypt, did (amongst other\nwhimsical, chimerical objects of veneration and worship) venerate a Fart,\nwhich they worshipped under the symbol of a swelled paunch.\u201d\u2014(\u201cA View of\nthe Levant,\u201d Charles Perry, M. D., sm. fol., London, 1743, p. 419.)\n\n\u201cTime has preserved to us a figure of this ridiculous Divinity, which\nrepresents a very young child in the posture of that indecent action\nwhence this god has his name.\u201d\u2014(Abb\u00e9 Banier, \u201cMythology,\u201d English\ntranslation, 1740, vol. ii. pp. 52 _et seq._)[55]\n\n\u201cTheir Beetle-gods out of their privies; yea, their Privies and Farts\nhad their unsavorie canonization and went for Egyptian deities.... So,\nHierome derideth their dreadfull deitie, the Onion, and a stinking Fart,\nCrepitus ventris inflati que Pelusiaco religio est, which they worshipped\nat Pelusium.\u201d\u2014(Purchas, vol. v. p. 641.)\n\nIt may be well to bear in mind that the heathen idea of the power of a\ngod was entirely different from our own. The deities of the heathen were\nrestricted in their powers and functions; they were assigned to the care\nof certain countries, districts, valleys, rivers, fountains, etc. Not\nonly that, they were capable of aiding only certain trades, professions,\netc. They were not able to cure all diseases, only particular kinds, each\ngod being a specialist; consequently, each was supposed to take charge of\na section of the human body. This was the case with the Greeks, Romans,\nEgyptians, and others. In medi\u00e6val times the same rule obtained, only\nin place of gods, we find saints assigned to these functions. Brand,\nPop. Antiq. vol. i. p. 356, _et seq._, gives a list of the saints, and\nthe functions ascribed to each. On page 366 of the work just cited,\nit will be seen that Saint Erasmus was in charge of \u201cthe belly, with\nthe entrayles.\u201d Keeping this in view, we can better understand the\npeculiar ceremonies connected with the worship of Bel-Phegor; he was,\nno doubt, the deity to whom the devotee resorted for the alleviation\nof ailments connected with the rectum and belly, much as he would, at\na later date in the history of religion, have invoked Saint Phiacre to\nrelieve him \u201cof the phy or emeroids, of those especially which grow in\nthe fundament.\u201d (See in Brand, loc. cit. p. 362.) On the same principle\nthat the worshipper was wont to hang up in the temples of Esculapius wax\nand earthen representations of the sore arms, legs, and other members\nwhich gave him pain, the worshipper of Bel-Phegor would offer him the\nsacrifice of the flatulence and excrement, testimonies of the good health\nfor which gratitude was due to the older deity.\n\n\u201cThe Egyptians divided the human body into thirty-six parts, each of\nwhich they believed to be under the particular government of one of\nthe decans or aerial demons who presided over the triple divisions of\nthe twelve signs; and we have the authority of Origen for saying that\nwhen any part of the body was diseased, a cure was effected by invoking\nthe demon to whose province it belonged.\u201d\u2014(\u201cMedical Superstitions,\u201d\nPettigrew, Philadelphia, 1844, p. 47.)\n\nThe ascription of particular signs of the Zodiac to the care of different\nmembers of the human anatomy is in line with the same religious idea;\nbecause the signs of the Zodiac, especially the Animal signs, were once\nAnimal Gods.\n\nHone, in his \u201cEvery-Day Book,\u201d has a therapeutical hagiology, too long to\nbe here repeated.\n\n\u201cMelton says, \u2018The saints of the Romanists have usurped the place\nof the Zodiacal constellations in their governance of the parts of\nman\u2019s body,\u2019 and that \u2018for every limb they have a saint.\u2019\u201d Thus Saint\n\u201cErasmus rules the belly with the entrayles in the place of Libra and\nScorpius.\u201d\u2014(\u201cMedical Superstitions,\u201d Pettigrew, Philadelphia, 1844, p.\n54.) Next follows a long list of saints, with the particular functions\nassigned to each, beginning first with the list to be found in Hone,\nwhich Pettigrew extends.\u2014(\u201cSaint Giles and Saint Hyacinth against\nSterility,\u201d idem, pp. 55, 56.)\n\n\u201cIn later times, according to Herodotus, a particular and minute division\nof labor characterized the Egyptians; the science of medicine was\ndistributed into different parts; every physician was for one disease,\nnot more; so that every place was full of physicians, for some were\ndoctors for the eyes, others for the head; some for the teeth, others for\nthe belly; and some for occult disorders. There were also physicians for\nfemale disorders. The sons followed the professions of their fathers, so\nthat their numbers must necessarily have been very great.\u201d\u2014(Idem, p. 44.)\n\nAs the Egyptian priests were the doctors of that country, it is perfectly\nin accord with the eternal fitness of things that we should find them,\neven after they had been differentiated into different professions,\nrestricted to the treatment of special diseases, much as the gods whom\nthe priests once represented had been restricted.[56]\n\n\u201cThe art of medicine is thus divided among them (Egyptians). Each\nphysician applies himself to one disease only and not more. All places\nabound in physicians; some physicians are for the eyes, others for the\nteeth, others for the parts about the belly, and others for internal\ndisorders.\u201d\u2014(Herodotus, \u201cEuterpe,\u201d p. 82.)\n\nHone shows that every joint of the fingers was dedicated to some\nsaint.\u2014(See his \u201cEvery-Day Book,\u201d vol. ii. p. 48.)\n\n\u201cBut, under the venerated name of Hermes, were issued books of\nastronomical forecasts of diseases, setting forth the evil influence of\nmalignant stars upon the unborn; telling how the right eye is under the\nsun, the left under the moon, the hearing under Saturn, the brain under\nJupiter, the tongue and throat under Mercury, smelling and tasting under\nVenus, the parts that have blood under Mars.... The early centuries next\nafter the Christian era produced a rank crop of literary forgeries.\u201d\u2014(See\n\u201cSaxon Leechdoms,\u201d vol. iii. pp. 11, 12.)\n\n\u201cThe New Zealanders gave a separate deity to each part of the\nbody.\u201d\u2014(\u201cFolk-Medicine,\u201d Black, p. 11.)\n\nThe interview between Moses and Jehovah, where the latter refused to\nallow the prophet to see the glory of his face, but made him content\nhimself with a view of his posterior, indicates that the sacred\nwriters of the earlier periods were living in an atmosphere of thought\nwhich accepted all such ideas as those surrounding the Bel-Phegorian\nceremonials.\n\nThe Hebrews believed that Jehovah should be propitiated with sweet\nsavors:[57] \u201cOffer up a sweet savor unto the Lord.\u201d Bel-Phegor and other\ndeities of the gentiles, who were the gods of particular parts of the\nhuman body, would, in all probability, be pleased with oblations coming\nespecially from that particular part; thus, the god of Hunting had\nofferings of game; the gods of the Seas had sacrifices of fish; babies\nwere offered to the deities of Childbirth; therefore the gods of the\nfundament should, naturally, be regaled with excrement and flatulence.\n\nHarington calls attention to David\u2019s prophecy in the 77th Psalm:\n\u201cPercussit inimicos suos in posteriores, opprobrium sempiternum dedit\nillis.\u201d \u201cHe smote his enemies in the hinder parts and put them to a\nperpetual shame.\u201d\u2014(\u201cAjax,\u201d p. 25.)\n\nThe absence of unity is the characteristic of all primitive forms of\nreligious thought; hence, the various differentiations mentioned above\noccur as a matter of religious necessity.\n\nAmong the practices prohibited by the Taoist religion: \u201cA man must not\nsing and dance on the last day of the moon.... Must not weep, spit, or\nbe guilty of other indecency towards the North.\u201d\u2014(Legge, \u201cReligions of\nChina,\u201d p. 187.)\n\nThe Parsis have a curious idea suggestive of the Hebrew antagonism to the\nworship of Bel-Phegor: \u201c14. The rule is that when one retains a prayer\ninwardly and wind shall come from below, or wind shall come from the\nmouth, it is all one.\u201d (Shayast la Shayast, Max M\u00fcller\u2019s edition, Oxford,\n1880, cp. x. verse 14, p. 221. A footnote explains: \u201cLiterally, \u2018both are\none,\u2019 that is, in either case the spell of the vag or prayer is broken.\u201d)\n\n\u201cThe Bedawi, who eructates as a matter of civility, has a mortal hatred\nto a crepitus ventris; and were a by-stander to laugh at its accidental\noccurrence, he would be at once cut down as a \u2018pundonor.\u2019 The same is the\ncustom among the Highlanders of Afghanistan. And its artificial nature\nsuggests direct derivation; for the two regions are separated by a host\nof tribes, Persians and Beloch, who utterly ignore the pundoner and\nbehave like Europeans. The raids of the pre-Ishmaelitish Arabs over the\nlands lying to the northeast of them are almost forgotten; still, there\nare traces, and this may be one of them.\u201d\u2014(Burton, \u201cArabian Nights,\u201d vol.\nv. p. 137.)\n\nAccording to Niebuhr, the voiding of wind is considered to be the\ngravest indecency among the Arabs; some tribes make a perpetual butt\nof the offender once guilty of such an infraction of decorum; the\nBelludjages, upon the frontiers of Persia, expel the culprit from the\ntribe. Yet Niebuhr himself relates that a sheik of the tribe \u201cMontesids\u201d\nonce had a contest of this kind among his henchmen, \u201cavoit autoris\u00e9 un\nd\u00e9fi dans ce genre entre ses domestiques et couronn\u00e9 le vainqueur.\u201d\n(Niebuhr, \u201cDescription de l\u2019Arabie,\u201d Amsterdam, 1774, p. 27.) Snoring and\nFlatulence would seem to have been considered equally offensive by the\nTartars. See Marco Polo\u2019s reference to the mode of selecting wives for\nthe Grand Khan (in Purchas, vol. i. p. 82). He says that the Grand Khan\nputs those deemed to be eligible under the care of \u201chis Barons\u2019 wives,\u201d\n\u201cto see if they snore not in their sleepe, if in smell or behaviour they\nbee not offensive.\u201d\n\n\u201cYet it is holden a shame with them to let a fart, at which they wondered\nin the Hollanders, esteeming it a contempt.\u201d\u2014(\u201cNegroes of Guinea,\u201d\nPurchas, vol. v. p. 718.)\n\nOn the Gold Coast of Africa, the negroes \u201care very careful not to let a\nfart, if anybody be by them; they wonder at our Netherlanders that use it\nso commonly, for they cannot abide that a man should fart before them,\nesteeming it to be a great shame and contempt done unto them.\u201d\u2014(Master\nRichard Jobson, A.D. 1620, in Purchas, vol. ii. p. 936.) In the Russian\nsect of dissenters called the \u201cBezpopovtsi,\u201d \u201cduring the service of Holy\nThursday, certain of them, known as \u2018gapers\u2019 or \u2018yawners,\u2019 sit for hours\nwith their mouths wide open, waiting for ministering angels to quench\ntheir spiritual thirst from invisible chalices.\u201d\u2014(Heard, \u201cRussian Church\nand Russian Dissent,\u201d pp. 200, 201.)\n\nBastian, in \u201cAllerlei aus Volks- und Menschenkunde\u201d (vol. i. p. 9),\nquotes from Kubary, \u201cReligion of the Pelew Islands,\u201d to the effect that\nin cases of death, the vagina, urethra, rectum, nostrils, and all other\norifices of the body are tightly closed with the fibres of certain roots\nor sponge, to prevent the escape of any of the liquids of the body, which\nseem to be of some use to the spirit of the deceased.\u2014(Contributed in a\nPersonal letter from Dr. Gatchett of the Bureau of Ethnology, Washington,\nD. C.)\n\nIn Wallachia, \u201cNo mode of execution is more disgraceful than the gallows.\nThe reason alleged is that the soul of a man with a rope round his neck,\ncannot escape from his mouth.\u201d\u2014(Maltebrun, \u201cUniversal Geography,\u201d Boston,\n1847, vol. ii. p. 458, article \u201cHungary.\u201d)\n\n\u201cThe soul is commonly supposed to escape by the natural openings of the\nbody, especially the mouth and nostrils.\u201d\u2014(Frazer, \u201cThe Golden Bough,\u201d\nvol. i. p. 125.)\n\n\u201cCaton appliquait \u00e0 l\u2019objet d\u2019un de nos chapitres; \u2018Nullum mihi vitium\nfacit.\u2019 ... C\u2019est ce que disait Caton lorsqu\u2019un de ses esclaves p\u00e9toit en\nsa presence.\u201d\u2014(Bib. Scat., \u201cOratio pro Guano Humano,\u201d p. 21.)\n\nIn Angola, West Coast of Africa, flatulence is freely permitted among the\nnatives, but any license of this kind, taken while strangers are in the\nvicinity, is regarded as a most deadly insult.\u2014(\u201cMuhongo,\u201d an African\nboy from Angola; interpretation by Rev. Mr. Chatelain.)\n\nThe poet Horace \u201ca consacr\u00e9 plusieurs vers au sujet qui nous occupe.\nOn peut voir particuli\u00e8rement la Satire VIII. qui contient le passage\nsuivant:\u2014\n\n    \u201c\u2018Mentior, at si quid merdis caput inquiner albis\n    Corvorum, atque in me veniat mictum atque cacatum\n    Julius, et fragilis pedacia, furque Voranus.\u2019\u201d\u2014(Bib. Scat. p. 76.)\n\nThe celebrated English orator, Charles James Fox, is credited with the\nauthorship of \u201cAn Essay upon Wind,\u201d published anonymously in London, and\nnumbered 91 in the Bib. Scat. (p. 39).\n\nMartin Luther had many struggles and disputes with his Satanic Majesty,\nin all of which the latter came off second best. Melanchthon is cited\nas describing one of these, in which there were results worthy of\nincorporation in this work: \u201cHoc dicto victus D\u00e6mon, indignabundus\nsecumque murmurans abiit, eliso crepitu, non exiguo, cujus fussimen tetri\nodoris dies aliquot redolebat hypocaustum.\u201d Vid. Joh. Wier, de Pr\u00e6stig.\nD\u00e6mon. cap. 7, p. m. 54, in Schurig, \u201cChylologia,\u201d p. 795, article \u201cDe\nCrepitu Diaboli.\u201d\n\n\u201cLuther relates a story of a lady who \u2018Sathanum crepitu ventris\nfugavit.\u2019\u201d\u2014(\u201cLes Propos de Table de Luther,\u201d par G. Brunet, Paris, 1846,\np. 22, quoted in Buckle\u2019s \u201cCommonplace Book,\u201d p. 472, vol. ii. of his\n\u201cWorks.\u201d All the English editions of Luther\u2019s \u201cTable Talk,\u201d so far as\nknown to the author, are \u201cexpurgated.\u201d)\n\n\u201cCiceron, consid\u00e9rant le Peditus comme une victime innocente, opprim\u00e9e\npar la civilisation de son temps, poussait en sa faveur le cri de libert\u00e9\net formulait ses droits.\u201d As a footnote to the foregoing we read the\nfollowing extract from Cicero: \u201cCrepitus \u00e6que liberos ac ructus esse\nopportere.\u201d\u2014(Lib. 9, Epist. 22.)\n\n\u201cMemento quia ventus est vita mea.\u201d\u2014(Job. vii. 9.)\n\n\u201cPedere te mallem, namque hoc nec inutile, dicit Symmachus, et risum res\nmovet ista simul.\u201d\u2014(Martial, vii. 17, 9.)\n\n\u201c\u2018Le Tonnerre, ce n\u2019est qu\u2019un Pet;\u2019 c\u2019est Aristophane qui le dit.\u201d \u0392\u03c1\u03bf\u03bd\u03c4\u1f74\n\u03ba\u03b1\u1f76 \u03c0\u03bf\u03c1\u03b4\u03ae, \u1f41\u03bc\u03bf\u03af\u03c9\u2014(\u201cNu\u0107es.\u201d)\n\nAll the preceding from Bib. Scat., article, \u201cOratio pro Guano Humano.\u201d\n\nConsult Aristophanes, \u201cThe Clouds,\u201d act v. scene 2.\n\n\u201cDissertation sur le dieu Pet,\u201d par M. Claude Terrin.\u2014This author is\nstated to have cited from Clemens Romanus and Saint C\u00e6sar.\u2014(See Bib.\nScat., p. 37.)\n\nSuetonius has the following remarks upon the Roman Emperor Claudius: \u201cIt\nis said too that he intended to publish an edict ... allowing to all\npeople the liberty of giving vent at table to any distension occasioned\nby flatulence.\u201d This was upon \u201chearing of a person whose modesty, under\nsuch circumstances, had nearly cost him his life.\u201d\u2014(\u201cClaudius,\u201d xxxii.)\n\nPlutarch asks the question: \u201cQuestion 95. Why was it ordained that they\nthat were to live chaste should abstain from pulse?... Or rather was it\nbecause they should bring empty and slender bodies to their purifications\nand expiations? For pulse are windy and cause a great deal of excrements\nthat require purging off. Or is it because they excite lechery by reason\nof their flatulent and windy nature?\u201d (\u201cMorals,\u201d Goodwin\u2019s English\ntranslation, Boston, 1870, vol. ii. p. 254.)\n\n\u201cThe fact that in honor of the arrival of friends, the house is swept and\nstrewn with sand, and that the people bathe at such occasions, shows that\ncleanliness is appreciated. The current expression is that the house is\nso cleaned that no bad smell remains to offend the guest. For the same\nreason the Indian takes repeated baths before praying, \u2018that he may be\nagreeable to the Deity.\u2019\u201d\u2014(\u201cReport on the Northwestern Tribes of Canada,\u201d\nDr. Franz Boas, British Association for the Advancement of Science,\nNewcastle-upon-Tyne Meeting, 1889, p. 19.)\n\n\u201cSaul went into a cave \u2018ut purgaret ventrem.\u2019\u201d\u2014(Harington, \u201cAjax,\u201d p.\n25.)\n\n\n\n\nXXII.\n\nOBSCENE TENURES.\n\n\nIn close connection with this worship of Bel-Phegor, if there ever was\nsuch a worship, may be examined the obscene tenures by which certain\nestates in England were held in \u201csergeantcy.\u201d No less an authority than\nBuckle, the historian, deemed an investigation of these not beneath\nthe dignity of his intellect, as may be ascertained by a glance at his\narticle \u201cContributions to the History of the Pet,\u201d in his \u201cCommonplace\nBook,\u201d p. 472. He refers to \u201cMiscellanea Antica Anglicana,\u201d Blount\u2019s\n\u201cAncient Tenures,\u201d Luther\u2019s \u201cTable Talk\u201d (as above), Dulaure\u2019s \u201cDes\nDivinit\u00e9s G\u00e9n\u00e9ratrices,\u201d Niebuhr\u2019s \u201cDescription of Arabia,\u201d Gifford\u2019s\nedition of Ben Jonson, \u201cThe Staple of News,\u201d by Ben Jonson, Wright\u2019s\n\u201cPolitical Ballads,\u201d in vols. iii. and vii. of the Percy Society\u2019s\npublications. With the exception of the first named, all the above have\nbeen examined, and a transcription made of the notes, which will be found\ninserted in their proper place.\n\n\u201cThe Lord of the Manor of Essington holds tenure from the lord of the\nManor of Hilton in this way. He, the first named, must bring a goose\neach New Year to the hall of the Manor of Hilton, and drive it at least\nthree times around the fire, \u2018while Jack of Hilton is blowing the fire.\u2019\nThis Jack of Hilton is an image of brass, of about twelve inches high,\nkneeling on his left knee, and holding his right hand upon his head,\nand his left upon pego, or his viretrum, erected, having a little hole\nat the mouth, at which, being filled with water, and set to a strong\nfire, which makes it evaporate like an aelopile, it vents itself in\nconstant blast, so strongly that it is very audible, and blows the fire\nfiercely.\u201d\u2014(Blount, \u201cTenures of Land and Customs of Manors,\u201d Hazlitt\u2019s\nedition, London, 1874, p. 118.)\n\nThis recalls the \u201cmannikin\u201d of Brussels, which may have superseded some\nlong since forgotten local deity; it still serves political purposes\noccasionally.\n\nBlount\u2019s work was first issued under the title of \u201cJocular Tenures.\u201d\n\nThe prevalence of phallic worship all over Flanders should be adverted to\nin mentioning the \u201cmannikin\u201d of Brussels.\n\nDulaure (\u201cDes diff\u00e9rens Cultes,\u201d Paris, 1825, vol. ii. p. 272 _et seq._)\ndescribes the phallic shrines of Saints Foutin, Guerlichon _et al._ \u201cAnne\nd\u2019Autriche, \u00e9pouse de Louis XIII., y alla en p\u00e9lerinage,\u201d\u2014that is, to the\nshrine of Saint Foutin.\n\nHe also shows that the use of the \u201craclure\u201d of these phallic saints\nprevailed in France until the opening years of the present century.\n\n\u201cRowland, le Sarcere, holds one hundred and ten acres of land in\nHemington, County of Suffolk, by serjeantcy, for which on Christmas Day,\nevery year, before our sovereign lord the King of England, he should\nperform altogether and at once a leap, a puff, and a fart.\u201d\u2014(Idem, p.\n154.)\n\n\u201cOne Baldwin also formerly held these lands by the same service,\nand was called by the nickname of Baldwin le Peteur, or Baldwin the\nFarter.\u201d\u2014(Idem, p. 154.)\n\nDr. Fletcher, president of the Anthropological Society of Washington, D.\nC., called attention to the fact that reference to the above tenure of\nBaldwin, \u201cper saltum, sufflatum, et pettum,\u201d is given in the Ingoldsby\nLegends, \u201cThe Spectre of Tappington,\u201d based upon Blount. Ducange, in\nhis \u201cGlossarium,\u201d proves the antiquity of these tenures, which go back,\nso far as known, to the earliest years of the fourteenth century.\u2014(See\nDucange, article \u201cBombus.\u201d)\n\nDucange also describes the peculiar custom governing the admission of\n\u201cfilia communis\u201d into the \u201cvilla Montis Lucii,\u201d of which more anon.\n\n\u201cBarrington, in his \u2018Observations on the Statutes,\u2019 speaking of the\npeople, says: \u2018They were also, by the customs prevailing in particular\ndistricts, subject to services not only of the most servile, but\nthe most ludicrous nature.\u2019 \u2018Utpote Die Nativitatis Domini coram eo\nsaltare, buccas cum sonitu inflare, et ventrum crepitum edere.\u2019 (Struvii\nJurispr. Feud. p. 541.) Sir Richard Cox, in his \u2018History of Ireland,\u2019\nlikewise mentions some very ridiculous customs which continued in the\nyear 1565.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d vol. i. p. 515, article\n\u201cFool-Plough and Sword-Dance.\u201d)\n\n\u201cMonstrelet, en d\u00e9crivant une f\u00eate que donna en 1453 le duc de Bourgogne,\ndit qu\u2019on y voyait: une pucelle qui, de sa mamelle, versait hypocras en\ngrande largesse; \u00e0 c\u00f4t\u00e9 de la pucelle \u00e9tait un jeune enfant qui, de sa\nbroquette, rendait eau rose.\u201d\u2014(Chroniq. vol. iii. fol. 55 v.; Dulaure,\n\u201cTrait\u00e9 des Diff\u00e9rens Cultes,\u201d vol. i. p. 324, footnote.)\n\nThat these customs, absurd, obscene, irrational, as they appear in the\nlight of to-day, had their origin in the mists of antiquity is not at all\nimprobable; neither is it a violent assumption to attribute a religious\norigin to them. It is conceded that they had all the force of legalized\ncustoms; and law was anciently part and parcel of religion\u2019s dower.\n\nThe remarks of Ducange are inserted because they may not be readily\naccessible to every reader. He quotes from Camden and Spellman.\n\nBaldwin \u201cQui tenuit terras in Comitatu Suffolciensi, per serjenciam pro\nqua debuit facere, singulis annis (die Natali Domini), coram Domino Rege,\nunum saltum, unum sufflatum, et unum bombulum.\u201d\n\n\u201cHemingston, wherein Baldwin le Petteur (observe the name) held land by\nserjeantcy (thus an ancient book expresses it), for which he was obliged\nevery Christmas Day to perform before our lord the King of England one\nsaltus, one sufflatus, and one bumbulus; or as it is read in another\nplace, he held it by a saltus, a sufflus, and a pettus,\u2014that is (if I\napprehend it aright), he was to dance, make a noise with his cheeks, and\nlet a fart. Such was the plain, jolly mirth of those days.\u201d\u2014(Camden,\n\u201cBrittania,\u201d edition of London, 1753, vol. i. p. 444.)\n\nGrimm was impressed with the undeniable intermixture of the old religious\ndoctrine with the system of law; for the latter, \u201ceven after the adoption\nof the new faith, would not part with certain old forms and usages.\u201d\n(\u201cTeutonic Mythol.,\u201d introduc. p. 12.) In another paragraph he says: \u201cI\nshall try elsewhere to show in detail how a good deal in the gestures and\nattitudes prescribed for certain legal transactions savors of priestly\nceremony at sacrifice and prayer.\u201d\u2014(Idem, vol. i. p. 92.)\n\n\n\n\nXXIII.\n\nTOLLS OF FLATULENCE EXACTED OF PROSTITUTES IN FRANCE.\n\n\nAnother odd usage of which no explanation has been transmitted is thus\ndescribed by Ducange, Dulaure, and others:\u2014\n\n\u201cEn outre, chaque fille publique qui se livre \u00e0 quelque homme que ce\nsoit, lorsqu\u2019elle entre pour la premi\u00e8re fois dans la ville de Montlucon,\ndoit payer sur le pont de cette ville quatre deniers, ou y faire un\npet.\u201d\u2014(Dulaure, \u201cdes Divin. G\u00e9n\u00e9rat.\u201d p. 279, quoting from Ducange,\n\u201cGlossarium,\u201d article \u201cBombus.\u201d)\n\nIn a work by the Abb\u00e9 Roubaud, entitled \u201cLa P\u00e9t\u00e9rade, po\u00eame en quatre\nchants,\u201d we are informed, \u201cIl renvoie \u00e0 Ducange pour prouver qu\u2019en France\non admettait les pets comme monnaie de cours en paiement des p\u00e9ages....\nBombi pro scudis valebant.\u201d\u2014(\u201cBib. Scatalogica,\u201d p. 48.)\n\nIf we may believe Victor Hugo, the custom of the \u201cp\u00e9age\u201d at the bridge\nof Montluc was generally known to the people of France in the fifteenth\ncentury. Thus, in the first chapter of \u201cNotre Dame,\u201d the populace of\nParis, at the Feast of Fools, are represented as indulging in much\nbadinage,\u2014\n\n\u201cDr. Claude Choart, are you seeking Marie la Giffards?\u201d\n\n\u201cShe\u2019s in the Rue de Glatigny.\u201d\n\n\u201cShe\u2019s paying her four deniers,\u2014quatuor denarios.\u201d\n\n\u201cAut unum bumbum.\u201d\n\nDulaure again quotes Ducange in regard to the tolls demanded of public\nwomen first crossing the bridge at Montluc. He finds description of\nthis peculiar toll in registers dating back to 1398; he also sees\nthe resemblance between this toll and the tenure of the Manor of\nEssington.\u2014(See \u201cTrait\u00e9 des Dif. Cultes,\u201d vol. ii. p. 315, footnote.)\n\nSurgeon Robert M. O\u2019Reilly, U. S. Army, states that among the Irish\nsettlers who came to the United States in the closing hours of the last\ncentury the expression was common, in speaking of Flatulence, to term it\n\u201cSir-Reverence.\u201d\n\n\u201cSir-Reverence. In old writers, a common corruption of \u2018save reverence,\u2019\nor \u2018saving your reverence,\u2019\u2014an apologetic phrase used when mentioning\nanything deemed improper or unseemly, and especially a euphemism for\n_stercus humanum_.\u201d \u201c\u2018Cagada,\u2019 a surreverence.\u201d\u2014(Stevens\u2019s \u201cSp. Dict.,\u201d\n1706.)\n\n\u201cSiege, stool, sir-reverence, excrement.\u201d\u2014(Bishop Wilkins\u2019s \u201cEssay\ntowards a Philosophical Language,\u201d 1688, p. 241.)\n\n\u201cThoo grins like a dog eating sir-reverence.\u201d (Holderness, \u201cGlossary,\nEnglish Dialect Society.\u201d) Compare Spanish _salvanor_, anus.\n(Stevens.)\u2014(\u201cFolk-Etymology,\u201d Rev. A. Smith Palmer, London, 1882.)\n\n\nTHE SACRED CHARACTER OF BRIDGE-BUILDING.\n\nIt is quite within the bounds of argument and proof to show that the\nRomans looked upon the building of a bridge as a sacred work. Upon no\nother hypothesis can we make clear why their chief priest was designated\n\u201cthe Greatest Bridge-Builder\u201d (the Pontifex Maximus). That this idea was\ntransmitted to the barbarians who occupied Continental and insular Europe\nwould be a most plausible presumption, even were historical evidence\nlacking.\n\nConcerning the tolls exacted from the prostitutes who crossed certain\nbridges in France, and the tenures by which certain estates were held\nin England, we have to bear in mind that during the Middle Ages bridges\nwere erected by bodies or associations of bridge-builders, which seem to\nhave been secret societies. \u201cIt seems not improbable that societies or\nlodges of bridge-builders existed at an early period, and that they were\nrelics of the policy of Roman times; but the history of such societies\nis involved in obscurity. The Church appears to have taken them up and\nencouraged them in the twelfth century, and then they were endowed\nwith a certain religious character.... The order of bridge-builders\nat Avignon, with the peculiar love of punning which characterized the\nMiddle Ages, were called \u2018fratres pontificales,\u2019 and sometimes \u2018fratres\npontis\u2019 and \u2018factores pontium.\u2019 ... According to Ducange (Gloss. v.\nfratres pontis), their dress was a white vest with a sign of a bridge\nand cross of cloth on the breast.\u201d (\u201cEssays on Arch\u00e6ological Subjects,\u201d\nThomas Wright, London, 1861, vol. ii. p. 137 _et seq._, article \u201cMedi\u00e6val\nBridge-Builders.\u201d) In this connection it may be just as well to remember\nthat the Pope of Rome is still the Pontifex Maximus.\n\nKnowing that bridges were constructed by secret societies, we have\nfought out half our battle; for these secret societies were undoubtedly\nunder the patronage and protection of some god in heathen times, or of\nsome saint in later days, reserving for the honor of the latter the\nsame ritual which had been consecrated to the devotion of the heathen\npredecessor.\n\nThe following from Fosbroke is pertinent: \u201cPlutarch derives the word\n\u2018Pontifex\u2019 from sacrifices made upon bridges,\u2014a ceremony of the highest\nantiquity. These priests are said to have been commissioned to keep\nthe bridges in repair, as an indispensable part of their office. This\ncustom no doubt gave birth to the chapel on London bridge, and the\nofferings were of course for repairs.\u201d In another place he mentions \u201cthe\nannexation of chapels to almost all our bridges of note.\u201d\u2014(\u201cCyclop\u00e6dia of\nAntiquities,\u201d London, 1843, vol. i. pp. 62, 146, article \u201cBridges.\u201d)\n\n\u201cGottling (Gesch. d. Rom. Staatsv. p. 173) thinks that \u2018Pontifex\u2019 is only\nanother form for \u2018pompifex,\u2019 which would characterize the pontiffs only\nas the managers and conductors of public processions and solemnities.\nBut it seems far more probable that the word is formed from _pons_\nand _facere_, ... and that consequently it signifies the priest who\noffered sacrifices upon the bridge.\u201d\u2014(\u201cDictionary of Greek and Roman\nAntiquities,\u201d William Smith, LL. D., Boston, 1849, article \u201cPontifex.\u201d)\n\n\u201cLes Romains avaient r\u00e9uni en coll\u00e9ge sacerdotal leurs constructeurs de\nponts.\u201d\u2014(\u201cLes Primitifs,\u201d Elie R\u00e9clus, Paris, 1885, p. 116.)\n\nAmong the Romans\u2014who were the great architects of the European world, and\nwhose aqueducts, baths, roads, and bridges have never been approached in\nstrength or beauty by those of any other nation about them\u2014it was to be\nexpected that the title of the great priest should be Pontifex Maximus,\non the same principle that among the Todas of the Nilgherris, who are\npre-eminently a pastoral race, the chief medicine man or priest is\ncalled Palal, \u201cmeaning the Great Milker.\u201d\u2014(See for these statements \u201cLes\nPrimitifs,\u201d R\u00e9clus, p. 260, article \u201cLes Monticules des Nilgherris.\u201d)\n\nThe legends of the Middle Ages, all over Europe, from South Germany to\nScandinavia, are filled with references to bridges, mills, and churches,\nbut especially bridges, built by the Devil exclusively or by his\nassistance; and in every case there is the suggestion of human sacrifice\nhaving been offered.\n\n\u201cAs a rule, the victims were captive enemies, purchased slaves or great\ncriminals.... Hence, in our own folk-tales, the first to cross the\nbridge, the first to enter the new building or the country, pays with\nhis life, which meant falls a sacrifice.... In folk-tales we find traces\nof the immolation of children; they are killed as a cure for leprosy,\nthey are walled up in basements.... Extraordinary events might demand the\ndeath of kings\u2019 sons and daughters, nay, of kings themselves.\u201d\u2014(\u201cTeutonic\nMythology,\u201d Grimm, vol. i. p. 46.)\n\n\u201cWhen the Devil builds the bridge, he is either under compulsion from\nmen or is hunting for a soul; but he has to put up with the cock or\nchamois, which is purposely made to run first across the new bridge,\u201d\nor \u201cthey make a wolf scamper through the door\u201d of the new church, or a\ngoat.\u2014(Idem, vol. iii. p. 102.)\n\n\u201cWhen the new bridge at Halle, finished in 1843, was building the\ncommon people fancied a child was wanted to be walled into the\nfoundations.\u201d\u2014(Idem, vol. iii. p. 1142.)\n\n\u201cIn modern Greece, when the foundation of a new building is being laid,\nit is the custom to kill a cock, a ram, or a lamb, and to let its blood\nflow on the foundation-stone, under which the animal is afterwards\nburied. The object of the sacrifice is to give strength and stability to\nthe building. But sometimes, instead of killing an animal, the builder\nentices a man to the foundation-stone, secretly measures his body or a\npart of it, or his shadow, and buries them under the foundation-stone, or\nhe lays the foundation-stone on the man\u2019s shadow. It is believed that the\nman will die within a year.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. i. p. 144.)\n\nIt is not our purpose to carry this part of the discussion farther. The\ncurious may consult Grimm, who shows the frequency with which human\nvictims were walled up alive in new castles, ramparts, bridges, and\nother structures. As time passed on and man grew wiser, there was a\nsubstitution of a coffin as a symbol of the human victim; in stables a\ncalf or a lamb was buried alive under the main door, sometimes a cock or\na goat; under altars, a live lamb; in newly opened graveyards, a live\nhorse. All this testimony points conclusively to the fact that every such\nstructure was begun at least under auspices from which all traces and\nsuggestions of heathenism had not yet been eliminated; consequently we\nshall not be very much in error in deciding that there was some survival\nof a religious rite in the peculiar ceremony insisted upon at crossing\nthe bridge of Montluc, or that it, as all others, was built by architects\nwho still adhered to the old cultus, and had influence enough with the\nrustic population to secure the incorporation of certain features of a\nsacred character belonging to the superseded ritual, and which have come\ndown to us, or almost to us, in a more or less mutilated and distorted\ncondition.\n\nA very interesting article is to be found in \u201cM\u00e9lusine,\u201d Paris, May 5,\n1888, which may be read with great profit at this moment; it is entitled\n\u201cLes Rites de la Construction,\u201d and relates the popular tradition of the\nfailure to maintain a bridge at a place called Resporden, in Cornwall, as\neach was swept away by flood almost as soon as completed. The good people\nof the vicinity suspected sorcery and witchcraft, and consulted a witch,\nwhose directions were couched in these terms: \u201cSi les gens de Resporden\nveulent avoir un pont qui ne fasse plus la culbute, ils devront enterrer\nvivant dans les fondations un petit gar\u00e7on de quatre ans.... On placera\nl\u2019enfant dans une futaille d\u00e9fonc\u00e9e, tout nu, et il tiendra d\u2019une main\nune chandelle b\u00e9nite, de l\u2019autre un morceau de pain.\u201d\n\nAn unnatural mother was found who gave her infant son for the sacrifice,\nreceiving some compensation, and the poor victim was walled up alive\nas directed; the bridge was completed, and has since withstood all the\nravages of storm and freshet; but the tale still repeats the last words\nof the hapless babe,\u2014\n\n    \u201cMa chandelle est morte, ma m\u00e8re,\n    Et de pain, il ne me reste miette.\u201d\n\nThe unnatural mother very properly went insane in a few days after the\nsacrifice; and the wail of the abandoned babe is still to be heard in the\nmoaning of the winds and the sobs of the rains that fall upon Resporden.\n\n\n\n\nXXIV.\n\nOBSCENE SURVIVALS IN THE GAMES OF THE ENGLISH RUSTICS.\n\n\nThe rough games of the English rustics are not altogether free from\nvestiges of the same nature as have been recorded of the Arabian sheik\nin preceding pages. For example, in Northumberland, England, there was a\ncurious diversion called \u201cF\u2e3ag for the pig.\u201d Brand gives no explanation\nof the custom, which may be allied to the jocular tenures mentioned by\nBlount, and with them to the worship of Bel-Phegor. Brand says: \u201cThe\nancient grossi\u00e8ret\u00e9 of our manners would almost exceed belief. In the\nstage directions to old Moralites we often find, \u2018Here Satan letteth a\nf\u2e3a.\u2019\u201d\u2014(\u201cPopular Antiquities,\u201d vol. ii. p. 9, article \u201cCountry Wakes.\u201d)\n\nIn London itself such \u201csurvivals\u201d lingered down to very recent periods.\n\u201cIn former times the porters that plyed at Billingsgate used civilly to\nentreat and desire every man that passed that way to salute a post that\nstood there in a vacant place. If he refused to do this, they forthwith\nlaid hold of him, and by main force bouped his \u2e3a against the post; but\nif he quietly submitted to kiss the same, and paid down sixpence, then\nthey gave him a name, and chose some one of the gang for his godfather.\nI believe this was done in memory of some old image that formerly stood\nthere, perhaps of Belius or Belin.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d vol.\nii. p. 433, article \u201cKissing the Post.\u201d)\n\nAll these customs, absurd as they seem to us, may have been parts of\nthe ritual of deities of the same class as Bel-Phegor, who looked after\nthe excreta perhaps, and the organs connected therewith; some kind of\na tribute was demanded, and none could be more appropriate than the\noffering of the parts or the submission to some pain inflicted upon them\nby those in charge of the shrine.\n\nCrossing the Atlantic, a custom suspiciously like the preceding, was\nstill to be heard of, as a rough boyish prank, in Philadelphia, Penn.,\nthirty or more years ago. Whenever it happened that any boy was guilty\nof flatulence, all the party of school-boys would cry, \u201cTouch wood!\u201d and\nrun to touch the nearest tree-box; those who were slow in doing this were\npounded by the more rapid ones.\n\n    \u201cThen, lads and lasses, merry be,\n    ...\n    And, to make sport,\n    I f\u2e3at and snort.\u201d\n\n                     (\u201cThe Pranks of Robin Goodfellow,\u201d supposed to be by\n                       Ben Jonson, quoted in Hazlitt\u2019s \u201cFairy Tales,\u201d\n                       London, 1875, p. 420.)\n\nThe following memoranda from Buckle, \u201cCommonplace Book,\u201d seem to have no\nvalue beyond merely filthy stories:\u2014\n\n    \u201cLudlow\u2019s f\u2e3a was a prophetique trump;\n    There never was anything so jump;\n    \u2019Twas a very type of a vote of this rump,\n        Which nobody can deny.\u201d\n\nLudlow is a stanch Republican. The incident alluded to was a subject\nof much merriment, and exercised the pen of some of the choicest poets\nof the latter half of the seventeenth century.\u2014(\u201cBallad: A New Year\u2019s\nGift for the Rump,\u201d Jan. 5, 1659, and footnote in Percy Society\u2019s \u201cEarly\nEnglish Poetry,\u201d London, 1841, vol. iii. p. 176.)\n\n    \u201cAnd then my poets,\n    The same that writ so subtly of the fart.\u201d\n\n                          (\u201cThe Alchemist,\u201d Ben Jonson, act ii. scene 1.)\n\n\u201cWho the author alluded to should be I cannot say. In the collection of\npoems called \u2018Musarum Delici\u00e6; or, The Muse\u2019s Recreation,\u2019 by Sir John\nEnnis and Dr. Smith, there is a poem called \u2018The Fart censured in the\nParliament House.\u2019 It was occasioned by an escape of that kind in the\nHouse of Commons. I have seen part of this poem ascribed to an author\nin the time of Elizabeth, and possibly it may be the thing referred\nto by Jonson.\u201d (Whalley.) But Gifford, from whose later editions I\nhave drawn my material, comments to the effect that \u201cthis escape, as\nWhalley calls it, took place in 1607, long after the time of Elizabeth.\nThe ballad is among the Harleian Manuscripts, and is also printed in\nthe State Poems; it contains about forty stanzas of the most wretched\ndoggerel.\u201d\u2014(Gifford\u2019s edition of Jonson, London, 1816.)\n\n\u201cThe Fool of Cornwalle.\u201d \u201cI was told of a humorous knight dwelling in\nthe same countrey (that is, Cornwall), who upon a time, having gathered\ntogether in one open market-place a great assemblie of knights, squires,\ngentlemen, and yeomen, and whilst they stood expecting to heare some\ndiscourse or speech to proceed from him, he, in a foolish manner (not\nwithout laughter), began to use a thousand jestures, turning his eyes\nthis way and then that way, seeming always as though presently he\nwould have begun to speake, and at last, fetching a deepe sigh, with\na grunt like a hogge, he let a beastly loud fart, and tould them that\nthe occasion of this calling them together was to no other end but that\nso noble a fart might be honoured with so noble a company as there\nwas.\u201d\u2014(\u201cJack of Dover\u2019s Quest of Inquiry,\u201d in Percy Society, vol. vii. p.\n30, London, 1852. \u201cJack of Dover,\u201d A.D. 1604.)\n\n\u201cThe Foole of Lincoln.\u201d \u201cThere dwelleth of late a certaine poore\nlabouring man in Lincoln, who, upon a time, after his wife had so reviled\nhim with tongue nettle as the whole streete rung again for weariness\nthereof, at last he went out of the house, and sate him downe quietly\nupon a blocke before his owne doore; his wife, being more out of patience\nby his quietness and gentle sufferaunce, went up into the chamber, and\nout at the window powred downe a pisse-pot upon his head; which when the\npoor man sawe, in a merry moode he spake these words: \u2018Now, surely,\u2019\nquoth he, \u2018I thought at last that after so great a thunder we should have\nsome raine.\u2019\u201d\u2014(Idem, vol. vii. p. 15.)\n\nThe preceding filthy pleasantry comes down from a very distinguished\norigin. Harington recalls the adventure of the \u201cgood Socrates, who, when\nXantippe had crowned him with a chamber-pot, he bore it off single with\nhis head and shoulders, and said to such as laughed at it,\u2014\n\n    \u201cIt never yet was deemed a wonder\n    To see that rain should follow thunder.\u201d\n\n                                      (\u201cAjax,\u201d p. 94.)\n\n    \u201c_Nathaniel._ They write from Libtzig (reverence to your ears)\n    The art of drawing farts from out of dead bodies\n    Is by the brotherhood of the Rosie Cross\n    Produced unto perfection, in so sweet\n    And rich a tincture.\u201d\n\n                    (\u201cThe Staple of News,\u201d Ben Jonson, Gifford\u2019s edition,\n                      London, 1816, act iii. scene 1, p. 240.)\n\n\n\n\nXXV.\n\nURINE AND ORDURE AS SIGNS OF MOURNING.\n\n\nCare should be taken to distinguish between the religious use of ordure\nand urine, and that in which they figure as outward signs of mourning,\ninduced by a frenzy of grief, or where they have been utilized in the\narts.\n\nLord Kingsborough (Mexican Antiquities, vol. viii. p. 237) briefly\noutlines such ritualistic defilement in the Mortuary Ceremonies of\nHebrews and Aztecs, giving as references for the latter Diego Duran, and\nfor the former the prophet Zechariah, chap. iii.: \u201cNow Joshua was clothed\nwith filthy garments, and stood before the angel,\u201d etc.\n\n\u201cThe nearest relations cut their hair and blacken their faces, and the\nold women put human excrement on their heads,\u2014the sign of the deepest\nmourning.\u201d\u2014(\u201cThe Native Tribes of South Australia,\u201d Adelaide, 1879, pp.\n200, received through the kindness of the Royal Society, New South Wales,\nT. B. Kyngdon, Secretary.)\n\n\n\n\nXXVI.\n\nURINE AND ORDURE IN INDUSTRIES.\n\n\nThe economical value of human and animal excreta would seem to have\nobtained recognition among all races from the earliest ages. It is not\nventuring beyond limits to assert that a book could be written upon this\nphase of the subject alone. It is not essential to incorporate here all\nthat could be compiled, but enough is submitted to substantiate the\nstatement just made, and to cover every line of inquiry.\n\nIt might perhaps be well to consider whether or not the constant\nuse of and familiarity with human urine and ordure in houses, arts,\nand industries of various kinds would have a tendency to blunt the\nsensibilities of rude races, so that in their rites we could look for the\nintroduction of these loathsome materials; just as we find that all those\nraces whose women are allowed to go naked place a very slight value upon\nchastity.\n\n\u201cIt certainly is not possible to separate the religious uses of urine\nfrom its industrial and medical uses.... Probably nearly everywhere it\nhas been the first soap known. Does not this aspect of the matter need to\nbe insisted on, even from the religious point of view?... In England and\nFrance, and probably elsewhere, the custom of washing the hands in urine,\nwith an idea of its softening and beautifying influence, still subsists\namong ladies, and I have known those who constantly made water on their\nhands with this idea.\u201d\u2014(Havelock Ellis, \u201cContemporary Science Series,\u201d\nLondon, Personal letter.)\n\n\nTANNING.\n\nThe inhabitants of Kodiak employ urine in preparing the skins of birds,\naccording to Lisiansky.\u2014(\u201cVoyage round the World,\u201d London, 1814, p. 214.)\n\n\u201cLes gants, articles de grand luxe, et de haute \u00e9l\u00e9gance, faits pour\nrecouvrir de blanches mains et des bras dodus, sont imbib\u00e9s d\u2019un jaune\nd\u2019\u0153uf largement additionn\u00e9 dudit liquide ambr\u00e9.\u201d\u2014(\u201cLes Primitifs,\u201d\nR\u00e9clus, p. 72.)\n\nBy the Eskimo urine is preserved for use in tanning skins,[58] while its\nemployment in the preparation of leather, in both Europe and America, is\ntoo well understood to require any reference to authorities.\n\nThe Kioways of the Great Plains soaked their buffalo hides in urine to\nmake them soft and flexible.[59]\n\nUrine is employed by the Tchuktchi of Siberia \u201cin curing or tanning\nskins.\u201d\u2014(\u201cIn the Lena Delta,\u201d Melville, Boston, Mass., 1885, p. 318.)\n\nSauer says that the Yakuts tan deer and elk skins with\ncow-dung.\u2014(\u201cExpedition to the North parts of Russia,\u201d London, 1802, p.\n131.)\n\nDung is used in tanning by the Bongo of the upper Nile region.\u2014(See\nSchweinfurth, \u201cHeart of Africa,\u201d London, 1878, vol. i. p. 134.)\n\nBernal Diaz, in his enumeration of the articles for sale in the\n\u201ctianguez\u201d or market-places of Tenochtitlan, uses this expression: \u201cI\nmust also mention human excrements, which were exposed for sale in canoes\nlying in the canals near this square, which is used for the tanning\nof leather; for, according to the assurances of the Mexicans, it is\nimpossible to tan well without it.\u201d\u2014(Bernal Diaz, \u201cConquest of Mexico,\u201d\nLondon, 1844, vol. i. p. 236.)\n\nThe same use of ordure in tanning bear-skins can be found among the\nnomadic Apaches of Arizona, although, preferentially, they use the ordure\nof the animal itself.\n\nG\u00f3mara, who also tabulated the articles sold in the Mexican markets, does\nnot mention ordure in direct terms; his words are more vague: \u201cAll these\nthings which I speak of, with many that I do not know, and others about\nwhich I keep silent, are sold in this market of the Mexicans.\u201d[60]\n\nUrine figures as the mordant for fixing the colors of blankets and other\nwoollen fabrics woven by the Navajoes of New Mexico, by the Moquis\nof Arizona, by the Zu\u00f1is and other Pueblos of the Southwest, by the\nAraucanians of Chili, by Mexicans, Peruvians, by some of the tribes of\nAfghanistan, and other nations, by all of whom it is carefully preserved.\n\n\nBLEACHING.\n\n\u201cRoman fullers used human urine in their business, and Pliny says it was\nnoticed that they never suffered from gout.\u201d\u2014(Pliny, \u201cNatural History,\u201d\nlib. xxviii. cap. 3: Bohn).\n\nUrine has also been employed as a detergent in cleaning\nwool.\u2014(Encyclop\u00e6dia Britannica, article \u201cBleaching.\u201d)\n\n\nDYEING.\n\nUrine is used in dyeing by the people of Ounalashka, according to\nLangsdorff, \u201cVoyages\u201d (vol. ii. p. 47); also, according to Sarytschew, in\n\u201cPhilip\u2019s Voyages\u201d (vol. vi. p. 72).\n\nThe same use of it has been attributed to the Irish by Camden, in\n\u201cBrittania,\u201d edition of London, 1753, vol. ii. p. 1419. His statement is\nquoted by Buckle: \u201cIn 1562, O\u2019Neal, with some of his companions, came\nto London and astonished the citizens by their hair flowing in locks on\ntheir shoulders, on which were yellow surplices, dyed with saffron or\nstained with urine.\u201d\u2014(\u201cCommonplace Book,\u201d vol. ii. p. 236.)\n\n\u201cAs a substitute for alum, urine was employed.\u201d\u2014(\u201cFolk-Lore of the\nPennsylvania Germans,\u201d W. J. Hoffman, M. D., in \u201cJournal of American\nFolk-Lore,\u201d 1889.)\n\n\u201cThe preparation of blue, violet, and bluish-red coloring matters from\nlichens by the action of the ammonia of stale urine, seems to have\nbeen known at a very early period to the Mediterranean peoples, and\nthe existence, down almost to the present day, of such a knowledge in\nthe more remote parts of Ireland, Scotland, and Scandinavia, renders\nit not improbable that the art of making such dyes was not unknown to\nthe northern nations of Europe also.\u201d\u2014(\u201cThe Manners and Customs of the\nAncient Irish,\u201d Eugene O\u2019Curry, introduction by W. K. Sullivan, London,\nDublin, Edinburgh, and New York, 1873, p. 450.)\n\n\nPLASTER.\n\nAs a plaster for the interior of dwellings, cow-dung has been used with\nfrequency; that the employment of the ordure of an animal held sacred by\nso many peoples has a religious basis, is perhaps too much to say, but it\nwill be shown, further on, that different ordures were kept about houses\nto ensure good luck or to avert the maleficence of witchcraft.\n\nMarco Polo has the following: (In Malabar) \u201cthere are some called Gaui,\nwho eat such oxen as die of themselves, but may not kill them, and daub\nover their houses with cow-dung.\u201d\u2014(Marco Polo, in Pinkerton, vol. vii. p.\n162.)\n\nThe huts in Senegal were plastered \u201cwith cow-dung, which stunk\nabominably.\u201d\u2014(Adamson, \u201cVoyage to Senegal,\u201d in Pinkerton, vol. xvi. p.\n611.)\n\n\u201cThe cow-dung basements around the tents\u201d of the Mongols are spoken of by\nRev. James Gilmour.\u2014(\u201cAmong the Mongols,\u201d London, 1883, p. 176.)\n\n\u201cA floor is next made of soft tufa and cow-dung.\u201d\u2014(Livingston, \u201cZambesi,\u201d\nLondon, 1865, p. 293.)\n\nAnimal dung is used as a mortar by the inhabitants of Turkey in Asia\nliving in the valley of the Tigris.\u2014(See \u201cAssyrian Discoveries,\u201d George\nSmith, New York, 1876, p. 82.)\n\nThe natives of the White Nile, the tribes of the Bari, make \u201ca cement\nof ashes, cow-dung, and sand,\u201d with which \u201cthey plaster the floors and\nenclosures about their houses.\u201d\u2014(\u201cThe Albert Nyanza,\u201d Sir Samuel Baker,\nPhiladelphia, 1869, p. 58. See the same author for the Latookas, idem, p.\n135; and for the statement that the Obbos plaster enclosures, walls, and\nfloors alike, see pp. 203, 262.)\n\nPliny tells us that the threshing-floors of the Roman farmers were paved\nwith cow-dung; in a footnote it is stated that the same rule obtains in\nFrance to this day.\u2014(Pliny, lib. lxxviii. cap. 71: Bohn).\n\nHorse-dung was considered very valuable as a luting for chemical stills\nand furnaces.\u2014(See Schurig, \u201cChylologia,\u201d p. 815; also, as a \u201cDigesting\nmedium,\u201d idem.)\n\nOf the Yakuts of Siberia it is related: \u201cIn dirtiness they yield to\nnone; for a grave author assures us that the mortars which they use\nfor bruising their dried fish are made of cow-dung hardened by the\nfrost.\u201d\u2014(Maltebrun, \u201cUniversal Geography,\u201d vol. i. p. 347.)\n\n\u201cThe people of Jungeion ... collected the dung of cows and sheep\n... dried it, roasted it on the fire, and afterwards used it for a\nbed.\u201d\u2014(Mungo Park, \u201cTravels in Africa,\u201d in Pinkerton, vol. xvi. p. 834.)\n\n\u201cThe vessels in which they (the Yakuts) stamp their dried fish, Roots and\nBerries, are made of dried Oxen and Cow\u2019s dung.\u201d\u2014(Van Stralenberg, p.\n382.)\n\nThe Index to the first volume of Purchas has \u201cDung bought by sound of\ntabor, p. 270, 1. 40;\u201d and \u201cDung of Birds, a strange report of it;\u201d but\nneither of these could be found in the main portion of the volume.\n\n\nAS A CURE FOR TOBACCO.\n\nThe best varieties of Tobacco coming from America were arranged in\nbunches, tied to stakes, and suspended in privies, in order that the\nfumes arising from the human ordure and urine might correct the corrupt\nand noxious principles in the plant in the crude state.\u2014(See Schurig,\n\u201cChylologia,\u201d p. 776. \u201cEx paxillo aliquandiu suspendere in Cloacis\nTabacum,\u201d etc.)\n\n\u201cI heard lately from good authority that, in Havana, the female urine is\nused in cigar-manufacturing as a good maceration.\u201d\u2014(Personal letter from\nDr. Gustav Jaeger, Stuttgart, August 29, 1888.)\n\n\nTO RESTORE THE ODOR OF MUSK AND THE COLOR OF CORAL.\n\nThe odor of musk and the color of coral could be restored by suspending\nthem in a privy for a time.\u2014(See Danielus Beckherius, \u201cMedicus\nMicrocosmus,\u201d London, 1600, p. 113.)\n\n\u201cParacelsus scil. mediante digestione stercus humanum ad odorem Moschi\nredigere voluit.\u201d\u2014(Etmuller, \u201cOpera Omnia,\u201d Comment. Ludovic. Lyons,\n1690, vol. ii. pp. 171, 172.)\n\n\u201cMoschi odorem deperditum restitui posse, si in loco aliquo, ubi\nurina et excrementa alvina putrescunt, detineatur, apud autores\nlegimus.\u201d\u2014(Schurig, \u201cChylologia,\u201d p. 768.)\n\n\u201cFit, ut Moschus longo tempore \u00e6mittat odorem, quem tamen recuperat\nsi irroretur cum pueri urina, vel si suspendatur in latrina\nhumana.\u201d\u2014(Etmuller, vol. ii. p. 276.)\n\n\nCHEESE MANUFACTURE.\n\n\u201cA storekeeper in Berlin was punished some years ago for having used\nthe urine of young girls with a view to make his cheese richer and more\npiquant. Notwithstanding, people went, bought and ate his cheese with\ndelight. What may be the cause of all these foolish and mysterious\nthings? In human urine is the Anthropin.\u201d\u2014(Personal letter from Dr.\nGustav Jaeger, Stuttgart, August 29, 1888.)\n\n\u201cEn certaines fermes de Suisse on se sert, m-a-t\u2019on-dit, de l\u2019urine pour\nactiver la f\u00e9rmentation de certaines fromages qu\u2019on y plonge.\u201d\u2014(Personal\nletter from Dr. Bernard to Captain Bourke, dated Cannes, France, July 7,\n1888.)\n\nWhether or not the use of human urine to ripen cheese originated in the\nancient practice of employing excrementitious matter to preserve the\nproducts of the dairy from the maleficence of witches; or, on the other\nhand, whether or not such an employment as an agent to defeat the efforts\nof the witches be traceable to the fact that stale urine was originally\nthe active ferment to hasten the coagulation of the milk would scarcely\nbe worth discussion.\n\n\nOPIUM ADULTERATION.\n\nThe smoker of opium little imagines that, in using his deadly drug, he is\noften smoking an adulterated article, the adulterant being hen manure;\nhe is thus placed on a par with the American Indian smoking the dried\ndung of the buffalo, and the African smoking that of the antelope or the\nrhinoceros.\n\n\nEGG-HATCHING.\n\nIn the description of the province of Quang-tong, it is stated that the\nChinese hatch eggs \u201cin the Oven, or in Dung.\u201d\u2014(Du Halde, \u201cHistory of\nChina,\u201d London, 1741, vol. i. p. 238.) See the same statement made in\nPurchas, vol. i. 270.\n\nIn China \u201ctheir fish is chiefly nourished with the dung of Oxen that\ngreatly fatteth it.\u201d\u2014(Perera, in Purchas, vol. i. p. 205.)\n\n\nTAXES ON URINE.\n\nThe Roman emperors imposed a tax and tolls upon urine because of its\nusefulness in many things.\u2014(\u201cDreck Apotheke,\u201d Paullini, p. 8. See\nprevious statements in this volume and consult Suetonius \u201cVespasian.\u201d)\n\n\nCHRYSOCOLLON.\n\nThere was a cement for fixing the precious metals, which cement was known\nas \u201cChrysocollon,\u201d and was made with much ceremony from the urine \u201cof an\ninnocent boy.\u201d There are various descriptions, but the following, while\nbrief, contain all the material points.\n\nGalen describes this Chrysocollon, or Gold-Glue, as prepared by some\nphysicians from the urine of a boy, who had to void it into a mortar of\nred copper while a pestle of the same material was in motion, which urine\ncarefully exposed to the sun until it had acquired the thickness of\nhoney, was considered capable of soldering gold and of curing obstinate\ndiseases: \u201cAttamen medicamentum quod ex urina pueri conficetur quod\nquidam vocant chrysocollon, quia eo ad auri glutinationem utuntur, ad\nulcera difficilia sanatu optimum esse assero fit autem id figura phiali\nconfecto mortario ex \u00e6re rubro habentem pistillum ejusdem materi\u00e6 in quod\nmejente puero pistillum circumages, identidem, ut non tantum a mortario\nderadedet, etc.\u201d (\u201cOpera Omnia,\u201d Kuhn\u2019s edition, vol. xii. pp. 286, 287.)\n\nDioscorides describes the manufacture thus: \u201cQuinetiam ex ea (i. e.\n\u2018pueri innocentis urina\u2019) et \u00e6re cyprio idoneum ferruminando glutea\nparatur.\u201d\u2014(\u201cMateria Medica,\u201d Kuhn\u2019s edition, vol. i. p. 227 _et seq._)\n\nIf a boy\u2019s urine be rubbed up in a copper mortar with a copper pestle,\nit makes a sort of mucilage which can be used to fasten articles of gold\ntogether, as Sextus Placitus tells us: \u201cSi pueri lotium cuprino mortario\net cuprino pistello contritum fuerit, aurum solidat.\u201d\u2014(\u201cDe Medicamentis\nex Animalibus,\u201d edition of Lyons, 1537, pages not numbered, article, \u201cDe\nPuello et Puella Virgine.\u201d)\n\nThe definition given by Avicenna, the Arabian authority, is: \u201cQu\u00e6 fit ex\nurina infantium mota in mortario \u00e6ro cum aceto in sole.\u201d\u2014(Vol. i. p. 336,\na 34 _et seq._)\n\nWe also read of an \u201cAlchymical Water,\u201d called \u201cDiana,\u201d for transmuting\nmetals into gold and silver; it was believed that this preparation was\nefficacious \u201cad mutandum Mercurium in Solem vel Lunam.\u201d (\u201cSol\u201d was gold,\n\u201cLuna\u201d was silver; see notes from Paracelsus below.) This \u201cDiana\u201d was\nemployed in the preparation of \u201cCrocus Martis,\u201d as well as in that of\n\u201cOleum Martis,\u201d for giving metals the color of gold, for polishing gold\nplate, for giving a fine temper to the best iron or steel implements,\nand for making the \u201cChrysocolla\u201d just described.\u2014(\u201cMedicus Microcosmus,\u201d\nBeckherius, pp. 103-108.)\n\nParacelsus, speaking of the metals says: \u201cSol, that is Gold; Luna, that\nis silver; Venus, that is Copper; Mercury, that is Quicksilver; Saturnus,\nthat is Lead; Jupiter, that is Tinne; Mars, that is Iron.\u201d\u2014(\u201cThe Secrets\nof Physicke,\u201d English translation, London, 1633, p. 117.)\n\n\nFOR REMOVING INK STAINS.\n\nHuman urine was considered efficacious in the removal of ink-spots.\u2014(See\nPliny, Bohn, lib. v. and lib. xxviii.)\n\n\nAS AN ARTICLE OF JEWELRY.\n\nFossilized excrement is used in the manufacture of jewelry, under the\nname of \u201cCoprolite.\u201d\n\nLapland women carry a little case made from the bark of the birch tree,\n\u201cwhich they usually carry under the girdle\u201d in which is to be found\nreindeer dung, not as an amulet but to aid in weaning the young reindeer\nby smearing the udders of the dams.\u2014(See Leems\u2019 \u201cAccount of Danish\nLapland,\u201d in Pinkerton, vol. i. p. 405.)\n\nBut, from other sources, we have learned that the Laps attached the most\npotent influences to ordure and urine believing that their reindeer could\nbe bewitched, that vessels could be hastened or retarded in their course,\netc., by the use of such materials. Several examples of this belief are\ngiven in this volume; see under \u201cWitchcraft.\u201d\n\n\nTATTOOING.\n\nLangsdorff noticed that urine entered into the domestic economy of the\nnatives of Ounalashka. He tells us that the tattooing was performed\nwith \u201ca sort of coal dust mixed with urine, rubbed in\u201d the punctures\nmade in the skin (\u201cVoyages,\u201d vol. ii. p. 40). That the tattooing with\nwhich savages decorate their bodies has a significance beyond a simple\npersonal ornamentation cannot be gainsaid, although the degree of its\ndegeneration from a primitive religious symbolism may now be impossible\nto determine. Even if regarded in no other light than as a means of\nclan-distinction, there is the suggestion of obsolete ceremonial, because\nthe separation into castes and gentes is in every case described by the\nsavages concerned as having been performed at the behest of some one of\ntheir innumerable deities, who assigned to each clan its appropriate\n\u201ctotem.\u201d Clan marks may be represented in the tattooing, the conventional\nsigns of primitive races not having yet been sufficiently investigated;\nfor example, among the Apaches three marks radiating out from a single\nstem represent a turkey, that being the form of the bird\u2019s foot. At\nthe dances of the Indians of the pueblo of Santo Domingo, on the Rio\nGrande, New Mexico, the bodily decorations were, in nearly every case,\nassociated with the clan \u201ctotem;\u201d but this fact never would have been\nsuspected unless explained by one of the initiated. In one of the dances\nof the Moquis the members of the Tejon or Badger clan appeared with white\nstripes down their faces; that is one of the marks of the badger, as they\nexplained.\n\nThe author does not wish to say much on this topic, since his attention\nwas not called to it until a comparatively late period in his\ninvestigations; but he was surprised to learn that the Apaches, among\nwhom he then was, although marking themselves very slightly, almost\ninvariably made use of an emblemism of a sacred character; moreover, it\nwas very generally the work of some one of the \u201cmedicine men.\u201d\n\nThe tattooing of the people of Otaheite seen by Cook was surmised by\nhim to have a religious significance, as it presented in many instances\n\u201csquares, circles, crescents, and ill-designed representations of men\nand dogs.\u201d (In Hawkesworth\u2019s \u201cVoyages,\u201d London, 1773, vol. ii. p. 190.)\nEvery one of these people was tattooed upon reaching majority. (Idem, p.\n191.) It is stated that certain chiefs in New Zealand, unable to write\ntheir names to a document presented to them for signature drew lines like\nthose tattooed upon their faces and noses.\u2014(See \u201cVoyage of Adventure and\nBeagle,\u201d London, 1839, vol. ii. p. 586.)\n\nAmong the Dyaks of Borneo \u201call the married women are tattooed on the\nhands and feet, and sometimes on the thighs. The decoration is one\nof the privileges of matrimony, and is not permitted to unmarried\ngirls.\u201d\u2014(\u201cHead-Hunters of Borneo,\u201d Carl Bock, London, 1881, p. 67.)\n\nA recent writer has the following to say on this subject: \u201cThe tattoo\nmarks make it possible to discover the remote connection between clans;\nand this token has such a powerful influence upon the mind that there\nis no feud between tribes which are tattooed in the same way. The type\nof the marks must be referred to the animal kingdom; yet we cannot\ndiscover any tradition or myth which relates to the custom. There is no\nreason for asserting that there is any connection between the tattoo\nmarks and Totemism, although I am personally disposed to think that this\nis sometimes the case. The tattooing, which usually consists in the\nimitation of some animal forms, may lead to the worship of such animals\nas religious objects.\u201d (\u201cThe Primitive Family,\u201d C. N. Starcke, Ph. D.,\nNew York, 1889, p. 42.) Here is an example of putting the cart before the\nhorse; in all cases investigation will show that the animal was a god,\nand for that reason was imprinted on the person of the worshipper as a\nvow of supplication or prayer.\n\nIn another place the same writer says that tattooing had \u201cto be performed\nby a priest.\u201d\u2014(Idem, p. 241.)\n\nThe religious element in Totemism has been plainly revealed by W.\nRobertson Smith in Encyclop\u00e6dia Britannica, article \u201cSacrifice,\u201d and by\nJames G. Frazer, M.A., in his \u201cTotemism,\u201d Edinburgh, 1887.\n\nAndrew Lang devotes several chapters to the subject (\u201cMyth, Ritual, and\nReligion,\u201d London, 1887, vol. i. cap. 3). He says of the Australian\ntribes: \u201cThere is some evidence that in certain tribes the wingong or\ntotem of each man is indicated by a tattooed representation of it upon\nhis flesh\u201d (p. 65). On another page, quoting from Long\u2019s \u201cVoyages,\u201d 1791,\nhe says: \u201cThe ceremony of adoption was painful, beginning with a feast\nof dog\u2019s flesh, followed by a Turkish bath, and a prolonged process of\ntattooing.\u201d\u2014(Idem, p. 71.)\n\nA traveller of considerable intelligence comments in these terms upon the\nbodily ornamentation of the Burmese:\u2014\n\n\u201cBurmah is the land of the tattooed man.... In my visit to the great\nprison here, which contains more than three thousand men, I saw six\nthousand tattooed legs.... The origin of the custom I have not been\nable to find out. It is here the Burmese sign of manhood, and there is\nas much ceremony about it as there is about the ear-piercing of girls\nwhich chronicles their entrance upon womanhood. There are professional\ntattooers, who go about with books of designs.... The people are\nsuperstitious about it; and certain kinds of tattooing are supposed to\nward off disease. One kind wards off the snake-bite, and another prevents\na man from drowning.\u201d\u2014(Frank G. Carpenter, in the \u201cBee,\u201d Omaha, Nebraska,\nMay 19, 1889.)\n\nSurgeon Corbusier, U. S. Army, says of the Apache-Yumas of Arizona\nTerritory, that \u201cthe married women are distinguished by seven narrow\nblue lines running from the lower lip down to the chin.... Tattooing is\npractised by the women, rarely by the men.... A young woman, when anxious\nto become a mother, tattooes the figure of a child on her forehead.\u201d\u2014(In\nthe \u201cAmerican Antiquarian,\u201d November, 1886.)\n\nThe \u201csectarial marks\u201d of the Hindus are possibly vestiges of a former\npractice of tattooing. Coleman (\u201cMythology of the Hindus,\u201d London, 1832,\np. 165) has a reference to them.\n\nSquier, in his monograph upon \u201cManobosho,\u201d in \u201cAmerican Historical\nReview,\u201d 1848, says that the Mandans have a myth in which occurs the name\nof a god, \u201cTattooed Face.\u201d\n\nAlice Oatman stated distinctly that \u201cshe was tattooed by two of their\n(Mojaves) physicians,\u201d and \u201cmarked, not as they marked their women, but\nas they marked their captives.\u201d Be that as it may, the four lines on\nher chin, as well as can be discerned from the indifferent woodcut, are\nthe same as can be seen upon the chins of Mojave women to-day.\u2014(See\nStratton\u2019s \u201cCaptivity of the Oatman Girls,\u201d San Francisco, 1857, pp. 151,\n152.)\n\nMaltebrun says of the inhabitants of the Island of Formosa: \u201cTheir\nskin is covered with indelible marks, representing trees, animals, and\nflowers of grotesque forms.\u201d\u2014(\u201cUniversal Geography,\u201d American edition,\nPhiladelphia, 1832, vol. ii. lib. 43, p. 79, article \u201cChina.\u201d)\n\n\u201cThe practice of marking the skin with the figures of animals, flowers,\nor stars, which was in existence before the time of Mahomet, has still\nleft traces among the Bedouin women.\u201d\u2014(Idem, vol. i. lib. 30, p. 395.)\n\nSpeaking of the Persian ladies, the same authority says: \u201cThey stain\ntheir bodies with the figures of trees, birds, and beasts, sun, moon, and\nstars.\u201d\u2014(Idem, vol. i. lib. 33, p. 428, article \u201cPersia.\u201d)\n\nIn the \u201cTransactions of the Ethnological Society of London,\u201d vol. vi., it\nis stated that the \u201cOraon boys (India) are marked when children on the\narms by a rather severe process of puncturation, which they consider it\nmanly to endure.\u201d\n\n\u201cMojave girls, after they marry, tattoo the chin with vertical blue\nlines.\u201d\u2014(Palmer, quoted by H. H. Bancroft in \u201cNative Races,\u201d vol. i. p.\n480.)\n\nIn the cannibal feast of the Tupis of the Amazon, Southey says, \u201cThe\nchief of the clan scarified the arms of the Matador above the elbow, so\nas to leave a permanent mark there; and this was the Star and Garter\nof their ambition, the highest badge of honor. There were some who cut\ngashes in their breast, arms, and thighs on these occasions, and rubbed\na black powder in, which left an indelible stain.\u201d\u2014(Quoted by Herbert\nSpencer in \u201cDescriptive Sociology.\u201d)\n\n\u201cA savage man meets a savage maid. She does not speak his language, nor\nhe hers. How are they to know whether, according to the marriage laws of\ntheir race, they are lawful mates for each other? This important question\nis settled by an inspection of their tattoo marks. If a Thlinkeet man, of\nthe Swan stock, meets an Iroquois maid, of the Swan stock, they cannot\nspeak to each other, and the \u2018gesture language\u2019 is cumbrous. But if both\nare tattooed with the Swan, then the man knows that this daughter of the\nSwan is not for him.... The case of the Thlinkeet man and the Iroquois\nmaid is extremely unlikely to occur, but I give it as an example of the\npractical use among savages of representative art.\u201d\u2014(\u201cCustom and Myth,\u201d\nAndrew Lang, New York, 1885, p. 292.)\n\n\u201cTattooing is fetichistic in origin. Among all the tribes, almost\nevery Indian has the image of an animal tattooed on his breast or arm,\nwhich can charm away an evil spirit or prevent harm to them.\u201d\u2014(Dorman,\n\u201cPrimitive Superstition,\u201d New York, 1881, p. 156.)\n\n\u201cThe Eskimo wife has her face tattooed with lamp-black, and is regarded\nas a matron in society.\u201d\u2014(\u201cSchwatka\u2019s Search,\u201d William H. Gilder, New\nYork, 1881, p. 250.) \u201cI never saw any attempt at figure or animal drawing\nfor personal ornamentation. The forms are generally geometrical in design\nand symmetrical in arrangement.... None of the men are tattooed.\u201d\u2014(Idem,\np. 251.)\n\n\u201cThe Mojaves of the Rio Colorado tattoo, but the explanation of the marks\nwas exceedingly vague and unsatisfactory. The women, upon attaining\npuberty, are tattooed upon the chin, and there seem to be four different\npatterns followed, probably representing as many different phratric or\nclan systems in former times.\u201d\u2014(See the author\u2019s article in the \u201cJournal\nof American Folk-Lore,\u201d Cambridge, Mass., July-September, 1888, entitled\n\u201cNotes on the Cosmogony and Theogony of the Mojaves.\u201d)\n\nSwan, in his notes upon the Indians of Cape Flattery, contents himself\nwith observing that their tattooing is performed with coal and human\nurine.\n\n\u201cIn order that the ghost may travel the ghost road in safety, it is\nnecessary for each Lakota during his life to be tattooed either in the\nmiddle of the forehead or on the wrists. In that event, his spirit will\ngo directly to the \u2018Many Lodges.\u2019 ... An old woman sits in the road, and\nshe examines each ghost that passes. If she cannot find the tattoo-marks\non the forehead, wrists, or chin, the unhappy ghost is pushed from a\ncloud or cliff, and falls to this world.\u201d\u2014(Dr. J. Owen Dorsey, in the\n\u201cJournal of American Folk-Lore,\u201d April, 1889.)\n\nOf the islands of the South Pacific, Kotzebue says, \u201cI believe that\ntattooing in these islands is a religious custom; at least, they refused\nit to several of our gentlemen at Otdia, assuring them that it could only\nbe done in Egerup.\u201d\u2014(\u201cVoyages,\u201d vol. ii. pp. 113, 135, London, 1821.)\n\n\u201cTattooing is by no means confined to the Polynesians, but this \u2018dermal\nart\u2019 is certainly carried by them to an extent which is unequalled by any\nother people.... It is practised by all classes.... By the vast number of\nthem it is adopted simply as a personal ornament, though there are some\ngrounds for believing that the tattoo may, in a few cases and to a small\nextent, be looked upon as a badge of mourning or a memento of a departed\nfriend. Like everything else in Polynesia, its origin is related in a\nlegend which credits its invention to the gods, and says it was first\npractised by the children of Tharoa, their principal deity. The sons of\nTharoa and Apouvarou were the gods of tattooing, and their images were\nkept in the temples of those who practised the art as a profession, and\nto them petitions are offered that the figures might be handsome, attract\nattention, and otherwise accomplish the purpose for which they submitted\nthemselves to this painful operation.... To show any signs of suffering\nunder the operation is looked upon as disgraceful.\u201d\u2014(\u201cWorld,\u201d New York,\nMay 10, 1890, quoting from \u201cThe Peoples of the World.\u201d)\n\n\u201cIn the Tonga and Samoan Islands, the young men were all tattooed upon\nreaching manhood; before this, they could not think of marriage....\nTattooing is still kept up to some extent, and is a regular\nprofession.... There are two gods, patrons of tattooing,\u2014Taema and\nTilfanga.\u201d\u2014(See Turner\u2019s \u201cSamoa.\u201d)\n\n\u201cOne of the features of the Initiation among the Port Lincoln tribe was\nthe tattooing of the young man and the conferring of a new name upon\nhim.\u201d\u2014(\u201cThe Native Tribes of South Australia,\u201d Adelaide, 1879, received\nthrough the kindness of the Royal Society, New South Wales, T. B.\nKyngdon, Secretary.)\n\nIt is well to observe that each tribe in a given section has not only its\nown pattern of tattooing, but its own ideas of the parts of the person\nto which the tattooing should be applied. Thus, among the Indians of\nthe northwest coast of British Columbia, \u201cTattooings are found on arms,\nbreast, back, legs, and feet among the Haidas; on arms and feet among the\nTshimshian, Kwakiutl, and Bilqula; on breast and arms among the Nootka;\non the jaw among the coast Salish women.\u201d\u2014(\u201cReport on the Northwestern\nTribes of Canada,\u201d Franz Boas, in \u201cTrans. Brit. Assoc. Advancement of\nScience,\u201d Newcastle-upon-Tyne meeting, 1889, p. 12.)\n\nSullivan states that the custom of tattooing continued in England\nand Ireland down to the seventh century; this was the tattooing with\nwoad.\u2014(See his Introduction to O\u2019Curry\u2019s \u201cManners and Customs of the\nAncient Irish,\u201d p. 455.)\n\nThe Inuits believe that \u201cles femmes bien tatou\u00e9es\u201d are sure of felicity\nin the world to come.\u2014(See \u201cLes Primitifs,\u201d R\u00e9clus, Paris, 1885, p. 120.)\n\n\u201cAlthough the practice of the art is so ancient that we have evidence of\nits existence in prehistoric times, and that the earliest chronicles of\nour race contain references to it, yet the term itself is comparatively\nmodern.... The universality as well as the great antiquity of the custom\nhas been shown by a French author, Ernest Berchon, \u2018Histoire M\u00e9dicale\ndu Tatouage,\u2019 Paris, 1869, which begins with a quotation from Leviticus\nxiv., which in the English version reads thus: \u2018Ye shall not make any\ncuttings in your flesh for the dead, nor print any marks upon you.\u2019 Don\nCalmet, in commenting upon this passage, says that the Hebrew literally\nmeans \u2018a writing of spots.\u2019 Many Italians have been tattooed at Loretto.\nAround this famous shrine are seen professional tattooers, \u2018Marcatori,\u2019\nwho charge from half to three quarters of a lire for producing a design\ncommemorative of the pilgrim\u2019s visit to the shrine of Our Lady of\nLoretto. A like profitable industry is pursued at Jerusalem.... Religion\nhas some influence (in the matter of tattooing) from its tendency to\npreserve ancient customs. At Loretto and Jerusalem tattooing is almost\na sacred observance.\u201d\u2014(\u201cTattooing among Civilized People,\u201d Dr. Robert\nFletcher, Anthropological Society, Washington, D. C., 1883, pp. 4, 12,\nand 26.)\n\n\u201cFather Mathias G. says that in Oceania every royal or princely family\nhas a family of tattooers especially devoted to their service, and that\nnone other can be permitted to produce the necessary adornment.\u201d\u2014(Idem,\np. 24.)\n\n\u201cTatowiren, Narbenzeichnen und Korperbemalen\u201d (Tattooing, Cicatricial\nMarking and Body Painting), by Wilhelm Joest, Berlin, 1887, a superbly\nillustrated volume, has been reviewed by Surgeon Washington Matthews,\nU. S. Army, in the \u201cAmerican Anthropologist,\u201d Washington, D. C., ending\nin these words, \u201cThe author\u2019s opinion, however, that \u2018tattooing has\nnothing to do with the religion of savages, but is only a sport or means\nof adornment, which, at most, has connection with the attainment of\nmaturity,\u2019 is one which will not be generally concurred in by those who\nhave studied this practice as it exists among our American savages.\u201d\n\n\nAGRICULTURE.\n\nIn the interior of China, travellers relate that copper receptacles\nalong the roadsides rescue from loss a fertilizer whose value is fully\nrecognized.\n\nThese copper receptacles recall the \u201cGastra,\u201d of the Romans, already\nreferred to under the heading of \u201cLatrines.\u201d\n\n\u201cLes Chinois fument leurs terres autant que cela est en leur pouvoir;\nils emploient \u00e0 cet usage toutes sortes d\u2019engrais, mais principalement\nles excr\u00e9ments humains, qu\u2019ils recueillent \u00e0 cet effet avec grand soin.\nOn trouve dans les villes, dans les villages, et sur les routes, des\nendroits faits expr\u00e8s pour la commodit\u00e9 des passans, et dans les lieux o\u00f9\nil n\u2019y a pas de semblables facilit\u00e9s, des hommes vont ramasser soir et\nmatin les ordures et les mettent dans des panniers \u00e0 l\u2019aide d\u2019un croc de\nfer \u00e0 trois pointes.\n\n\u201cOn traffique dans ce pays de ce qu\u2019on rejette ailleurs avec horreur et\ncelui qui re\u00e7oit d\u2019argent en France pour nettoyer une fosse, en donne\nau contraire en Chine pour avoir la libert\u00e9 d\u2019en faire autant. Les\nexcr\u00e9ments sont port\u00e9s dans de grands trous bien mastiqu\u00e9s, faits en\npleine campagne, dans lesquels on les d\u00e9laye avec de l\u2019eau et de l\u2019urine\net on les r\u00e9pand dans les champs \u00e0 mesure qu\u2019on a besoin. On rencontre\nsouvent sur la rivi\u00e8re \u00e0 Quanton des bateaux d\u2019une forme particuli\u00e8re\ndestin\u00e9s au transport de ces ordures et ce n\u2019est pas sans surprise qu\u2019on\nen voit les conducteurs \u00eatre aussi peu affect\u00e9s qu\u2019ils le paroissent\nde l\u2019odeur agr\u00e9able d\u2019une pareille marchandise.\u201d\u2014(\u201cVoyage \u00e0 Pekin,\u201d De\nGuignes, Paris, 1808, vol. iii. p. 322.)\n\n\u201cThe dung of all animals is esteemed above any other kind of manure.\nIt often becomes an article of commerce in the shape of small cakes,\nwhich are made by mixing it with a portion of loam and earth, and then\nthoroughly drying them. These cakes are even brought from Siam, and\nthey also form an article of commerce between the provinces. They are\nnever applied dry, but are diluted with as much animal water as can be\nprocured.\u201d\u2014(\u201cChinese Repository,\u201d Canton, 1835, vol. iii. p. 124.)\n\n\u201cThey even make sale of that which is sent privately to some distance in\nEurope at midnight.\u201d (Du Halde, \u201cHistory of China,\u201d London, 1736, vol.\nii. p. 126.) This statement of Father Du Halde can be compared with what\nBernal Diaz says of the markets of the city of Mexico at the time of\nCort\u00e9s: \u201cThere are in every province a great number of people who carry\npails for this purpose; in some places they go with their barks into the\ncanals which run on the back side of the houses, and fill them at almost\nevery hour of the day.\u201d\u2014(Du Halde, idem, p. 126.)\n\nRosinus Lentilius, in \u201cEphemeridum Physico-Medicorum,\u201d Leipsig, 1694,\nstates that the people of China and Java buy human ordure in exchange for\ntobacco and nuts. This was probably on account of its value in manuring\ntheir fields, which, he tells us (p. 170), was done three times a year\nwith human ordure. This leads him to make the reflection that man runs\nback to excrement,\u2014\u201cUnde stercus in alimentum et hoc rursum in stercus.\u201d\n\n\u201cThe Japanese manure their fields with human ordure.\u201d\u2014(See Kemper\u2019s\n\u201cHistory of Japan,\u201d in Pinkerton, vol. vii. p. 698.)\n\n\u201cYea, the dung of men is there sold, and not the worse merchandise, that\nstink yielding sweet wealth to some who goe tabouring up and down the\nstreetes to signifie what they woulde buy. Two or three hundred sayle are\nsometimes freighted with this lading in some Port of the Sea; whence the\nfatted soyle yields three Haruests in a yeare.\u201d\u2014(Mendex Pinto, \u201cAccount\nof China,\u201d in Purchas, vol. i. p. 270.)\n\n\u201cHeaps of manure in every field, at proper distances, ready to be\nscattered over the corn.\u201d\u2014(Turner, \u201cEmbassy to Tibet,\u201d London, 1806, p.\n62.)\n\nThe Persians used pigeon\u2019s dung \u201cto smoak their melons.\u201d\u2014(John Matthews\nEaton, \u201cTreatise on Breeding Pigeons,\u201d London, no date, pp. 39, 40,\nquoting from Tavernier\u2019s first volume of \u201cPersian Travels.\u201d)\n\nThe finest variety of melon, \u201cthe sugar melon,\u201d \u201ccultivated with the\ngreatest care with the dung of pigeons kept for the purpose.\u201d\u2014(\u201cPersia,\u201d\nBenjamin, London, 1877, p. 428.)\n\nFosbroke cites Tavernier as saying that the King of Persia draws a\ngreater revenue from \u201cthe dung than from the pigeons\u201d belonging to him\nin Ispahan. The Persians are said to live on melons during the summer\nmonths, and \u201cto use pigeons\u2019 dung in raising them.\u201d\u2014(\u201cCyclop\u00e6dia of\nAntiquities,\u201d vol. ii.)\n\nHuman manure was best for fields, according to Pliny (Nat. Hist. lib.\n17, cap. 9). Homer relates that King Laertes laid dung upon his fields.\nAugeas was the first king among the Greeks so to use it, and \u201cHercules\ndivulged the practice thereof among the Italians.\u201d\u2014(Pliny, idem,\nHolland\u2019s translation.)\n\nUrine was considered one of the best manures for vines. \u201cWounds and\nincisions of trees are treated also with pigeon\u2019s dung and swine\nmanure.... If pomegranates are acid, the roots of the tree are cleared,\nand swine\u2019s dung is applied to them; the result is that in the first year\nthe fruit will have a vinous flavor, but in the succeeding one it will\nbe sweet.... The pomegranates should be watered four times a year with\na mixture of human urine and water.... For the purpose of preventing\nanimals from doing mischief by browsing upon the leaves, they should be\nsprinkled with cow-dung each time after rain.\u201d\u2014(Pliny, lib. 17, cap. 47.)\n\nSchurig calls attention to the great value attached by farmers and\nviticulturists to human ordure, either alone or mixed with that of\nanimals, in feeding hogs, in fertilizing fields, and in adding richness\nto the soil in which vines grow. See \u201cChylologia,\u201d p. 795.\n\nIn Germany and France, during the past century, farmers and gardeners\nwere generally careful of this fertilizer.\n\n\u201cIn the valley of Cuzco, Peru, and, indeed, in almost all parts of the\nSierra, they used human manure for the maize crops, because they said it\nwas the best.\u201d\u2014(Garcillasso de la Vega, \u201cComentarios Reales,\u201d Clement C.\nMarkham\u2019s translation, in Hakluyt Society, vol. xlv. p. 11.)\n\n\u201cConocian tambien el uso de estercolar las tierras que ellos llamaban\nVunaltu.\u201d\u2014(\u201cHistoria Civil del Reyno de Chile,\u201d Don Juan Ignacio Molina,\nedition of Madrid, 1788, p. 15.)\n\nAmelie Rives, in her story \u201cVirginia of Virginia,\u201d relates that a certain\nfamily of Virginia was taken down with the typhoid fever on account of\n\u201cmaking fertilizer in the cellar.\u201d We may infer that this \u201cfertilizer\u201d\nwas largely composed of manure. This is the interview between Mr. Scott\nand Miss Virginia Herrick: \u201c\u2018The tarryfied fever\u2019s a-ragin\u2019 up ter\nAnnesville,\u2019 he announced presently. Virginia faced about for the first\ntime. \u2018Is it?\u2019 she asked; \u2018who\u2019s down?\u2019 \u2018Nigh all of them Davises. The\ndoctor says as how it\u2019s \u2019count o\u2019 their makin\u2019 fertilizer in their\ncellar.\u2019\u201d\u2014(In \u201cHarper\u2019s Magazine,\u201d New York, January, 1888, p. 223.)\n\nAnimal manure was known as a fertilizer to the Jews (2 Kings ix. 37;\nJeremiah viii. 2, ix. 22, xvi. 4, and xxv. 33). Human manure also.\n(Consult McClintock and Strong\u2019s Encyclop\u00e6dia, article \u201cDung.\u201d)\n\n\nURINE USED IN THE MANUFACTURE OF SALT.\n\nG\u00f3mara explains that, mixed with palm-scrapings, human urine served as\nsalt to the Indians of Bogota,\u2014\u201cHacen sal de raspaduras de palma y orinas\nde hombre.\u201d\u2014(\u201cHist. de las Indias,\u201d p. 202.)\n\nSalt is made by the Latookas of the White Nile from the ashes of goat\u2019s\ndung.\u2014(See \u201cThe Albert Nyanza,\u201d Sir Samuel Baker, Philadelphia, 1869, p.\n224.)\n\nPallas states that the Buriats of Siberia, in collecting salts from the\nshores of certain lakes in their country, are careful as to the taste of\nthe same: \u201cIls n\u2019emploient que ceux qui ont un go\u00fbt d\u2019Urine et d\u2019alkali.\u201d\n(\u201cVoyages,\u201d Paris, 1793, vol. iv. p. 246.) This shows that they must\nonce have used urine for salt, as so many other tribes have done.\n\nThe Siberians gave human urine to their reindeer: \u201cNothing is so\nacceptable to a reindeer as human urine, and I have even seen them run to\nget it as occasion offered.\u201d\u2014(John Dundas Cochrane, \u201cPedestrian Journey\nThrough Siberian Tartary,\u201d 1820-23, Philadelphia, 1824, p. 235.)\n\nMelville also relates that he saw the drivers urinate into the mouths of\ntheir reindeer in the Lena Delta.\u2014(Personal letter to Captain Bourke.)\n\nHere the intent was evident; the animals needed salt, and no other method\nof obtaining it was feasible during the winter months. Cochrane is\nspeaking of the Tchuktchi; but he was also among Yakuts and other tribes.\nHe walked from St. Petersburg to Kamtschatka and from point to point\nin Siberia for a total distance of over six thousand miles. His pages\nare dark with censure of the filthy and disgusting habits of the savage\nnomads, as, of the Yakuts, \u201cTheir stench and filth are inconceivable....\nThe large tents (of the Tchuktchi) were disgustingly dirty and offensive,\nexhibiting every species of grossness and indelicacy.\u201d Inside the\ntents men, women, and girls were absolutely naked. \u201cThey drink only\nsnow-water during the winter, to melt which, when no wood can be had,\nvery disgusting and dirty means are resorted to,\u201d etc. But nowhere does\nhe speak of the drinking of human urine, which, as has been learned from\nother sources, does obtain among them.\n\n(Tchuktchees of Siberia.) \u201cIt would be impossible, with decency, to\ndescribe their habits, or explain how their very efforts towards\ncleanliness make them all the more disgusting.... It requires\nconsiderable habitude or terrible experience in the open air to find any\ndegree of comfort in such abodes. The Augean stables or the stump-tail\ncow-sheds appear like Paradise in comparison.\u201d\u2014(\u201cIce-Pack and Tundra,\u201d\nGilder, New York, 1883, p. 105.)\n\n\nPREPARATION OF SAL AMMONIAC, PHOSPHORUS, SOLUTION OF INDIGO.\n\nDiderot and D\u2019Alembert say that the sal ammoniac of the ancients\nwas prepared with the urine of camels; that phosphorus, as then\nmanufactured in England, was made with human urine, as was also\nsaltpetre.\u2014(Encyclop\u00e6dia, Geneva, 1789, article \u201cUrine.\u201d)\n\nSal ammoniac derives its name from having been first made in the\nvicinity of the temple of Jupiter Ammon; it would be of consequence to us\nto know whether or not the priests of that temple had administered urine\nin disease before they learned how to extract from it the medicinal salt\nwhich has come down to our own times.\n\nSchurig devotes a chapter to the medicinal preparations made from\nhuman ordure. In every case the ordure had to be that of a youth from\ntwenty-five to thirty years old. This manner of preparing chemicals from\nthe human excreta, including phosphorus from urine, was carried to such a\npitch that some philosophers believed the philosopher\u2019s stone was to be\nfound by mixing the salts obtained from human urine with those obtained\nfrom human excrement.\u2014(See \u201cChylologia,\u201d pp. 739-742.)\n\nThe method of obtaining sal ammoniac was not known to Pliny; he knew\nof gum ammoniac, which he says distilled from a tree, called metopia,\ngrowing in the sands near the Temple of Jupiter Ammon, in Ethiopia.\u2014(Nat.\nHist. lib. 12, cap. 22.)\n\n\u201cA notion has prevailed that sal ammoniac was made of the sand on which\ncamels had staled, and that a great number going to the temple of Jupiter\nAmmon gave occasion for the name of ammoniac, corrupted to armoniac.\nWhether it ever could be made by taking up the sand and preparing it with\nfire, as they do the dung at present, those who are best acquainted with\nthe nature of these things will be best able to judge. I was informed\nthat it was made of the soot which is caused by burning the dung of cows\nand other animals. The hotter it is the better it produces; and for that\nreason the dung of pigeons is the best; that of camels is also much\nesteemed.\u201d (Here follows a description of the method of distilling this\nsoot.)\u2014(Pocock\u2019s \u201cTravels in Egypt,\u201d in Pinkerton, vol. xv. p. 381.)\n\n\u201cPurifi\u00e9e, l\u2019Urine sert dans les arts pour d\u00e9graisser les laines,\ndissoudre l\u2019indigo, pr\u00e9pare le sel ammoniac.\u201d\u2014(Personal letter from Prof.\nFrank Rede Fowke, South Kensington Museum, June 18, 1888.)\n\n\nMANURE EMPLOYED AS FUEL.\n\nThe employment of manures as fuel for firing pottery among Moquis, Zu\u00f1is,\nand other Pueblos, and for general heating in Thibet, has been pointed\nout by the author in a former work. (\u201cSnake Dance of the Moquis,\u201d London,\n1884.) It was used for the same purpose in Africa, according to Mungo\nPark. (\u201cTravels,\u201d etc., p. 119.) The dung of the buffalo served the same\npurpose in the domestic economy of the Plains Indians. Camel dung is the\nfuel of the Bedouins; that of men and animals alike was saved and dried\nby the Syrians, Arabians, Egyptians, and people of West of England for\nfuel. Egyptians heated their lime-kilns with it.\u2014(McClintock and Strong,\n\u201cDung.\u201d See, also, Kitto\u2019s Biblical Encyclop\u00e6dia, article \u201cDung.\u201d)\n\nPocock says of camel dung: \u201cIn order to make fuel of it, they mix it, if\nI mistake not, with chopped straw, and, I think, sometimes with earth,\nand make it into cakes and dry it; and it is burnt by the common people\nin Egypt; for the wood they burn at Cairo is very dear, as it is brought\nfrom Asia Minor.\u201d\u2014(Pocock, in Pinkerton, vol. xv. p. 381.)\n\nBruce does not allude to any of the filthy customs which are detailed by\nSchweinfurth, Sir Samuel Baker, and others; he does say that the Nuba\nof the villages called Daher, at the head of the White Nile, Abyssinia,\n\u201cnever eat their meat raw as in Abyssinia; but with the stalk of the\ndura or millet and the dung of camels they make ovens under ground, in\nwhich they roast their hogs whole, in a very cleanly and not disagreeable\nmanner.\u201d\u2014(\u201cNile,\u201d Dublin, 1791, vol. v. p. 172.)\n\n\u201cArgol, the dried dung of camels, is the common fuel of\nMongolia.\u201d\u2014(\u201cAmong the Mongols,\u201d Rev. James Gilmour, London, 1883, pp.\n84, 146, 191, 296.)\n\nThe dung of camels is the fuel of the Kirghis.\u2014(See \u201cOriental and Western\nSiberia,\u201d T. W. Atkinson, New York, 1865, pp. 218, 221.)\n\nSee also \u201cFrom Paris to Pekin,\u201d Meignan, London, 1885, pp. 186, 306, 310,\n333; Burton\u2019s edition of the \u201cArabian Nights,\u201d vol. iii. p. 51; Father\nGerbillon\u2019s Account of Tartary, in Du Halde, vol. iv. p. 151.\n\n\u201cAsses\u2019 dung used for fuel and other purposes, such as making Joss\nsticks.\u201d\u2014(Burton\u2019s edition of the \u201cArabian Nights,\u201d vol. ii. p. 149,\nfootnote.)\n\nCow-dung fuel and sheep-dung fuel alluded to by Huc, as used in\nThibet.\u2014(See also Manning, Bogle, and Della Penna, in Markham\u2019s \u201cThibet,\u201d\nLondon, 1879, p. 70.)\n\nFriar William de Rubruquis, the Minorite, sent as ambassador to the Grand\nKhan of Tartary, by Saint Louis, King of France, in 1253, speaks of\neating \u201cUnleavened bread baked in Oxe-Dung or Horse-dung\u201d (in Purchas,\nvol. i. p. 34). Cow dung used for the same purpose in Thibet.\u2014(See\nTurner\u2019s \u201cEmbassy to Thibet,\u201d London, 1806, p. 202.)\n\n\u201cCowe-dung fewell,\u201d in Malta, mentioned by Master George Sandys, A.D.\n1610 (in Purchas, vol. ii. p. 916).\u2014(\u201cStercus bouinum,\u201d in Egypt, idem,\nvol. ii. p. 898.)\n\nYak manure used as fuel in Eastern Thibet, according to W. W. Rockhill in\n\u201cBorder Land of China,\u201d in \u201cCentury\u201d Magazine, New York, 1890.\n\nCow manure employed for the same purpose by the people of Turkey in\nAsia, in the valley of the Tigris, near Mosul, according to George\nSmith.\u2014(\u201cAssyrian Discoveries,\u201d New York, 1876, p. 122.)\n\nThe \u201cwhole fuel\u201d of the Mongols is \u201ccow or horse dung dried in the\nsun.\u201d\u2014(Father Gerbillon\u2019s Account of Tartary, in Du Halde, vol. iv. pp.\n234, 270.)\n\nThe use of cow-dung as fuel in certain parts of the world would seem not\nto be entirely divested of the religious idea.\n\n\u201cFirewood at Seringapatam is a dear article, and the fuel most commonly\nused is cow-dung made up into cakes. This, indeed, is much used in every\npart of India, especially by men of rank; as, from the veneration paid\nthe cow, it is considered as by far the most pure substance that can be\nemployed. Every herd of cattle, when at pasture, is attended by women,\nand these often of high caste, who with their hands gather up the dung\nand carry it home in baskets.\n\n\u201cThey then form it into cakes, about half an inch thick, and nine inches\nin diameter, and stick them on the walls to dry. So different indeed\nare Hindu notions of cleanliness from ours that the walls of their best\nhouses are frequently bedaubed with these cakes; and every morning\nnumerous females, from all parts of the neighborhood, bring for sale\ninto Seringapatam baskets of this fuel. Many females who carry large\nbaskets of cow-dung on their heads are well-dressed and elegantly formed\ngirls.\u201d\u2014(\u201cA Journey through Mysore,\u201d Buchanan, Pinkerton, vol. viii. p.\n612.)\n\n\nSMUDGES.\n\nDried ordure is generally used for smudges, to drive away insects; the\nIndians of the Great Plains beyond the Missouri burned the \u201cchips\u201d of the\nbuffalo with this object.\n\nThe natives of the White Nile \u201cmake tumuli of dung which are constantly\non fire, fresh fuel being added constantly, to drive away the\nmosquitoes.\u201d\u2014(\u201cThe Albert Nyanza,\u201d Baker, p. 53.)\n\n\u201cWhen they burn it (the dung of a camel) the smoke which proceeds from\nit destroys Gnats and all kinds of vermin.\u201d\u2014(Chinese recipes given in Du\nHalde\u2019s \u201cHistory of China,\u201d vol. iv. p. 34.)\n\nSchweinfurth describes the Shillooks of the west bank of the Nile as\n\u201cburning heaps of cow-dung to keep off the flies.\u201d\u2014(\u201cHeart of Africa,\u201d\nvol. i. p. 16. See also \u201cCentral Africa,\u201d Chaill\u00e9 Long, New York, 1877,\np. 215.)\n\nSuch smudges were employed by the Arabians to kill bed-bugs. \u201cEffugatione\nCimicum\u201d effected by a \u201csuffumigium\u201d of \u201cstercore vaccino.\u201d\u2014(\u201cAvicenna,\u201d\nvol. ii. p. 214, a 47.)\n\nRev. James Gilmour describes a mode of extinguishing a burning tent,\nobserved among the Mongols, the counterpart of which is to be found in\n\u201cGulliver\u2019s Travels.\u201d\u2014(See \u201cAmong the Mongols,\u201d p. 23.)\n\nLucius Cataline, accused by Marcus Cicero of raising a flame in the city\nof Rome, \u201cI believe it,\u201d said he, \u201cand, if I cannot extinguish it with\nwater, I will with urine.\u201d\u2014(Harington, \u201cAjax,\u201d cap. \u201cUlysses upon Ajax,\u201d\np. 22.)\n\n\nHUMAN AND ANIMAL EXCRETA TO PROMOTE THE GROWTH OF THE HAIR AND ERADICATE\nDANDRUFF.\n\nFor shampooing the hair, urine was the favorite medium among the\nEskimo.[61]\n\nSahagun, gives in detail the formula of the preparation applied by the\nMexicans for the eradication of dandruff: \u201cCut the hair close to the\nroot, wash head well with urine, and afterward take amole (soap-weed)\nand coixochitl leaves\u2014the amole is the wormwood of this country [in this\nSahagun is mistaken]\u2014and then the kernels of aguacate ground up and\nmixed with the ashes already spoken of (wood ashes from the fire-place),\nand then rub on black mud with a quantity of the bark mentioned\n(mesquite).\u201d[62]\n\nA similar method of dressing the hair, but without urine, prevails among\nthe Indians along the Rio Colorado and in Sonora, Mexico. First, an\napplication is made of a mixture of river mud (\u201cblue mud,\u201d as it is\ncalled in Arizona) and pounded mesquite bark. After three days this\nis removed, and the hair thoroughly washed with water in which the\nsaponaceous roots of the amole have been steeped. The hair is dyed a rich\nblue-black, and remains soft, smooth, and glossy.\n\nDove-dung was also applied externally in the treatment of\nbaldness.\u2014(Hippocrates, Kuhn, lib. 2, p. 854.)\n\nThe urine of the foal of an ass was supposed to thicken the hair. (See\nPliny, lib. xxviii. cap 11.) Camel\u2019s dung, reduced to ashes and mixed\nwith oil, was said to curl and frizzle the hair (idem, lib. xxviii. cap.\n8). The natives of the Nile above Khartoum have \u201ctheir hair stained red\nby a plaster of ashes and cow\u2019s urine.\u201d\u2014(\u201cThe Albert Nyanza,\u201d Sir Samuel\nBaker, p. 39.)\n\nAnd the Shillooks of the west bank make \u201crepeated applications of clay,\ngum, or dung,\u201d to their hair.\u2014(\u201cHeart of Africa,\u201d Schweinfurth, vol. i.\np. 17; idem, the Nueirs, p. 32.)\n\n\u201cL\u2019aqua ex stercore distillata fait pousser les cheveux\u201d (Bib. Scat. p.\n29), while Schurig (Chylologia, p. 760) says that the same preparation\n\u201cpromotes the growth of the hair and prevents its falling out.\u201d\n\nSchurig further says that swallow-dung was of conceded efficacy as a\nhair-dye, and was applied frequently as an ointment. (Idem, p. 817.) He\nrecommends the use of mouse-dung for scald head and dandruff, and even\nto excite the growth of the beard. (Idem, p. 823 _et seq._) Ammonia, or,\nmore properly speaking, \u201cthe ashes of hartshorn, burnt and applied with\nwine,\u201d was known to Pliny as a remedy for dandruff. (Pliny, lib. xxviii.\ncap. 11.) Possibly the use of hartshorn for this purpose sprang from\nthe prior use of urine, from which hartshorn or ammonia was gradually\nmanufactured.\n\nFor loss of hair, the dung of pigeons, cats, rats, mice, geese, swallows,\nrabbits, or goats, or human urine, applied externally, were highly\nrecommended by Paullini, in his \u201cDreck Apothek,\u201d Frankfort, 1696.\n\nCat-dung was highly recommended by Sextus Placitus.\n\n\nAS A MEANS OF WASHING VESSELS.\n\nAmong the Shillooks, \u201cashes, dung, and the urine of cows are the\nindispensable requisites of the toilet. The item last named affects the\nnose of the stranger rather unpleasantly when he makes use of any of\ntheir milk vessels, as, according to a regular African habit, they are\nwashed with it, probably to compensate for a lack of salt.\u201d\u2014(\u201cHeart of\nAfrica,\u201d Schweinfurth, vol. i. p. 16.)\n\n\u201cThe Obbo natives are similar to the Bari in some of their habits. I\nhave had great difficulty in breaking my cow-keeper of his disgusting\ncustom of washing the milk-bowl with cow\u2019s urine, and even mixing some\nwith the milk. He declares that unless he washes his hands with such\nwater before milking the cow will lose her milk. This filthy custom is\nunaccountable.\u201d\u2014(\u201cThe Albert Nyanza,\u201d Baker, p. 240.)\n\nA personal letter from Chief Engineer Melville, U. S. Navy, states that\nthe natives of Eastern Siberia use urine \u201cfor cleansing their culinary\nmaterials.\u201d\n\nBy the tribes on Lake Albert Nyanza, the \u201cbutter was invariably packed\nin a plantain leaf, but frequently the package was plastered with\ncow-dung and clay.\u201d (\u201cThe Albert Nyanza,\u201d p. 363. See, also, extract from\nPaullini, on p. 316, and from Schurig, p. 121, of this volume.) There\ncertainly seems to be a trace of superstition in the first case mentioned\nby Sir Samuel Baker.\n\nIn the County Cork, Ireland, rusty tin dishes are scoured with cow\nmanure; the manure is blessed, and so will benefit the dishes and bring\ngood luck. It is a not infrequent custom to bury \u201ckeelars\u201d and other\ndishes for holding milk under a manure-heap during the winter and early\nspring (when cows are apt to be dry, and the milk-dishes empty), to\nprotect them (the dishes) from persons evilly disposed, who might cast\na spell on them, and so bewitch either the cows or the milk. Such an\nevil-eyed person could not harm a dish unless empty.\n\n\u201cThe cow is believed to be a blessed animal, and hence the manure is\nsacred.\u201d (Personal letter from Mrs. Fanny D. Bergen, Cambridge, Mass.)\nThis belief of the Celtic peasantry apparently connects itself with the\nreligious veneration in which the cow is held by the people of India.\n\n\nFILTHY HABITS IN COOKING.\n\nThe Eskimo relate stories of a people who preceded them in the Polar\nregions called the Tornit. Of these predecessors, they say, \u201cTheir way\nof preparing meat was disgusting, since they let it become putrid, and\nplaced it between the thigh and the belly to warm it.\u201d\u2014(\u201cThe Central\nEskimo,\u201d Dr. Franz Boas, in Sixth Annual Report, Bureau of Ethnology,\nWashington, D. C., 1888, p. 635.)\n\nThis recalls the similar method of the Tartars, who used to seat\nthemselves on their horses with their meat under them.\n\n\n\n\nXXVII.\n\nURINE IN CEREMONIAL ABLUTIONS.\n\n\nWhere urine is applied in bodily ablutions, the object sought is\nundoubtedly the procuring of ammonia by oxidation, and in no case of that\nkind is it sought to ascribe an association of religious ideas. But where\nthe ablutions are attended with ceremonial observances, are incorporated\nin a ritual, or take place in chambers reserved for sacred purposes,\nit is not unfair to suggest that everything made use of, including the\nurine, has a sacred or a semi-sacred significance.\n\nNo difficulty is experienced in assigning to their proper categories the\nurinal ablutions of the Eskimo of Greenland (Hans Egede Saabye, p. 256);\nof the Alaskans (Sabytschew, in Phillips, vol. vi.); of the Indians of\nthe northwest coast of America (Whymper\u2019s \u201cAlaska,\u201d London, 1868, p. 142;\nH. H. Bancroft, \u201cNat. Races,\u201d vol. i. p. 83); of the Indians of Cape\nFlattery (Swan, in \u201cSmithsonian Contrib.\u201d); of the people of Iceland (see\nbelow); of Siberia (see below); and of the savages of Lower California.\n\nPericuis of Lower California. \u201cMothers, to protect them against the\nweather, cover the entire bodies of their children with a varnish of coal\nand urine.\u201d\u2014(Bancroft, vol. i. p. 559.)\n\nClavigero not only tells all that Bancroft does, but he adds that the\nwomen of California washed their own faces in urine.\u2014(\u201cHist. de Baja\nCalifornia,\u201d Mexico, 1852, p. 28; see, also, Orozco y Berra and Baegert.)\n\n\u201cPeople of Iceland are reported to wash their faces and hands in\npisse.\u201d (Hakluyt, \u201cVoyages,\u201d vol. i. p. 664.) This report was, however,\nindignantly denied of all but the common people by Arugrianus Jonas, an\nIcelandic writer.\n\nThe inhabitants of Ounalashka \u201cwash themselves first with their own\nurine, and afterwards with water.\u201d\u2014(\u201cRussian Discoveries,\u201d William Coxe,\nLondon, 1803, quoting Solovoof\u2019s \u201cVoyage,\u201d 1764, p. 226.)\n\nIn the same volume is to be found the statement that in Alaska and the\nFox Islands, the people \u201cwashed themselves, according to custom, first\nwith urine, and then with water.\u201d\u2014(p. 225, quoting \u201cVoyage of Captain\nKrenitzin,\u201d 1768.)\n\nWhen a child gets very dirty \u201cwith soot and grease,\u201d a Vancouver squaw\nuses \u201cstale urine\u201d to cleanse it. \u201cThis species of alkali as a substitute\nfor soap is the general accompaniment of the morning toilet of both\nsexes, male and female. During winter they periodically scrub themselves\nwith sand and urine.\u201d\u2014(J. G. Swan, \u201cIndians of Cape Flattery, Smithsonian\nContributions to Knowledge,\u201d No. 220, p. 19.)\n\nAmong the Tchuktchees, urine \u201cis a useful article in their household\neconomy, being preserved in a special vessel, and employed as a soap or\nlye for cleansing bodies or clothing.\u201d\u2014(\u201cIn the Lena Delta,\u201d Melville, p.\n318.)\n\n\u201cBut they also wash themselves, as well as their clothes, with it; and\neven in the hot bath, of which men and women are alike fond, because\nthey love to perspire, it is with this fluid they sometimes make their\nablutions.\u201d\u2014(Lisiansky, \u201cVoyage round the World,\u201d London, 1811, p. 214.)\n\nUsed as \u201ca substitute for soap-lees, according to\nLangsdorff.\u201d\u2014(\u201cVoyages,\u201d London, 1814, vol. ii. p. 47.)\n\n\u201cBy night, the Master of the house, with all his family, his wife and\nchildren, lye in one room.... All of them make water in one chamber-pot,\nwith which, in the morning, they wash their face, mouth, teeth, and\nhands. They allege many reasons thereof, to wit, that it makes a faire\nface, maintaineth the strength, confirmeth the sinewes in the hands, and\npreserveth the teeth from putrefaction.\u201d\u2014(\u201cDittmar Bleekens,\u201d in Purchas,\nvol. i. p. 647.)\n\nAfter describing the double tent of skins used by the Tchuktchees, Mr.\nW. H. Gilder, author of \u201cSchwatka\u2019s Search,\u201d says all food is served in\nthe \u201cyoronger,\u201d or inner tent, in which men and women sit, in a state of\nnudity, wearing only a small loin-cloth of seal-skin.\n\nAfter finishing the meal, \u201ca small, shallow pail or pan of wood is\npassed to any one who feels so inclined, to furnish the warm urine with\nwhich the board and knife are washed by the housewife. It is a matter\nof indifference who furnishes the fluid, whether the men, women, or\nchildren; and I have myself frequently supplied the landlady with the\ndish-water. In nearly every tent there is kept from the summer season a\nsmall supply of dried grass. A little bunch of this is dipped in the\nwarm urine and serves as a dish-rag and a napkin. These people are\ngenerally kind and hospitable, and were very attentive to my wants as a\nstranger, and regarded by them as more helpless than a native. The women\nwould, therefore, often turn to me after washing the board and knife,\nand wash my fingers and wipe the grease from my mouth with the moistened\ngrass. Any of the men or women in the tent who desired it would also ask\nfor the wet grass, and use it in the same way.\n\n\u201cIt was not done as a ceremony, but merely as a matter of course or of\nnecessity.\n\n\u201cI do not think they would use urine for such purposes if they could get\nall the water, and especially the warm water, they needed. But all the\nwater they have in winter is obtained by melting snow or ice over an oil\nlamp,\u2014a very slow process; and the supply is therefore very limited,\nbeing scarcely more than is required for drinking purposes, or to boil\nsuch fresh meat as they may have.\n\n\u201cThe urine, being warm and containing a small quantity of ammonia,\nis particularly well adapted for removing grease from the board and\nutensils, which would otherwise soon become foul, and to their taste much\nmore disagreeable.\n\n\u201cThe bottom of the \u2018yoronger\u2019 is generally carpeted with tanned\nseal-skins, and they too are frequently washed with the same fluid.\nThe consequence is that there is ever a mingled odor of ammonia and\nrotten walrus-meat pervading a well-supplied and thrifty Tchouktchi\ndwelling.\u201d\u2014(Personal letter to Captain Bourke, dated New York, October\n15, 1889.)\n\n\u201cVice-Admiral of the Narrow Seas.\u201d \u201cA drunken man that pisses under the\ntable into his companion\u2019s shoes.\u201d\u2014(Grose, \u201cDictionary of Buckish Slang,\u201d\nLondon, 1811, article as above.)\n\nThis use of urine as a tooth-wash has had a very extensive diffusion;\nit is still to be found in many parts of Europe and America, of boasted\nenlightenment. The Celtiberii of Spain, \u201calthough they boasted of\ncleanliness both in their nourishment and in their dress, it was not\nunusual for them to wash their teeth and bodies in urine,\u2014a custom which\nthey considered favorable to health.\u201d\u2014(Maltebrun, \u201cUniv. Geog.,\u201d vol. v.\nbook 137, p. 357, article \u201cSpain.\u201d)\n\nFrom Strabo we learn that the Iberians \u201cdo not attend to ease or luxury,\nunless any one considers it can add to the happiness of their lives to\nwash themselves and their wives in stale urine kept in tanks, and to\nrinse their teeth with it, which they say is the custom both with the\nCantabrians and their neighbors.\u201d (Strabo, \u201cGeography,\u201d Bohn, lib. iii.\ncap. 4, par. 16, London, 1854. In a footnote it is stated that \u201cApuleius,\nCatullus, and Diodorus Siculus all speak of this singular custom.\u201d) The\nsame practice is alluded to by Percy, and also by the \u201cEncyclop\u00e9die ou\nDictionnaire Raisonn\u00e9 des Sciences,\u201d Neufchatel, 1745, vol. xvii. p. 499;\nand the practice is said to obtain among the modern Spaniards as well.\n\u201cLes Espagnols font grand usage de l\u2019urine pour se nettoyer les dents.\nLes anciens Celtib\u00e9riens faisoient la m\u00eame chose.\u201d\u2014(Received from Prof.\nFrank Rede Fowke, London, June 18, 1888.)\n\n\u201cBien que soigneux de leurs personnes et propres dans leur mani\u00e8re de\nvivre, les Celtib\u00e8res se lavent tout le corps d\u2019urine, s\u2019en frottant\nm\u00eame les dents, estimant cela un bon moyen pour entretenir la sant\u00e9 du\ncorps.\u201d\u2014(Diodore, v. 33.)\n\n    \u201cNunc Celtiber, in Celtiberia terra\n    Quod quisque minxit, hoc solet sibi mane\n    Dentem atque russam defricare ginginam.\u201d\n\n                                         (Catullus, \u201cEpigrams,\u201d 39.)\n\nThe manners of the Celtiberians, as described by Strabo and others, have\ncome down through many generations to their descendants in all parts of\nthe world; all that he related of the use of human urine as a mouth-wash,\nas a means of ablution, and as a dentifrice, was transplanted to the\nshores of America by the Spanish colonists; and even in the present\ngeneration, according to Gen. S. V. B\u00e9n\u00e8t, U. S. Army, traces of such\ncustoms were to be found among some of the settlers in Florida.\n\nThe same custom has been observed among the natives along the Upper Nile.\n\u201cThe Obbo natives wash out their mouths with their own urine. This habit\nmay have originated in the total absence of salt in their country.\u201d\u2014(\u201cThe\nAlbert Nyanza,\u201d Sir Samuel Baker, p. 240.)\n\nIn England likewise there was a former employment of the same fluid as a\ndentifrice.\n\n\u201c\u2018Nettoyer ses dents avec de l\u2019urine, mode espagnole,\u2019 dit Erasme.\u201d\u2014(\u201cLes\nPrimitifs,\u201d Elie R\u00e9clus, Paris, 1885, quoting Erasmus, \u201cDe Civilitate.\u201d)\n\nUrine was employed as a tooth-wash, alone or mixed with orris powder.\n\u201cFarina orobi (bitter vetch) permisceatur cum urina.\u201d\u2014(\u201cMedicus\nMicrocosmus,\u201d Danielus Beckherius, pp. 62-64.)\n\nA paragraph in Paullini\u2019s \u201cDreck Apothek,\u201d p. 74, would show that in\nGermany the same usages were not unknown. As a dentifrice he recommends\nurine as a wash; or a powder made of pulverized gravel stone, mixed with\nurine.\n\nIvan Petroff states that the peasants of Portugal still wash their\nclothes in urine.\u2014(Ivan Petroff, in \u201cTrans. American Anthropological\nSociety,\u201d 1882, vol. i.)\n\nUrine is used on whaling vessels, when stale, for washing flannel shirts,\nwhich are then thrown overboard and towed after the ship.\u2014(Dr. J. H.\nPorter.)\n\nDr. V. T. McGillicuddy, of Rapid City, Dakota, furnishes the information\nthat Irish, German, and Scandinavian washerwomen who have immigrated to\nthe United States persist in adding human urine to the water to be used\nfor cleansing blankets.\n\n\u201cI have observed somewhere that the Basks and some Hindus clean their\nmouths with urine, but I do not remember the book.\u201d\u2014(Dr. Alfred Gatchett,\nBureau of Ethnology, Washington, D. C.)\n\nDr. Carl Lumholtz, of Christiania, Norway, states that he had seen the\nsavages of Herbert River, Australia, in 18\u00b0 south latitude, with whom he\nlived for some months, use their own urine to clean their hands after\nthey had been gathering wild honey.\n\nThe statement concerning the Celtiberians may also be found in\nClavigero.\u2014(\u201cHist. de Baja California,\u201d p. 28, quoting Diodorus Siculus.)\n\nDiderot and D\u2019Alembert assert unequivocally that in the latter years of\nthe last century the people of the Spanish Peninsula still used urine as\na dentifrice.\u2014(\u201cLes Espagnols,\u201d etc., reading as above given from \u201cDict.\nRaisonn\u00e9.\u201d See Encyclop\u00e9die, Geneva, 1789, article \u201cUrine.\u201d)\n\n\n\n\nXXVIII.\n\nURINE IN CEREMONIAL OBSERVANCES.\n\n\nBut in the examples adduced from Whymper concerning the people of the\nvillage of Unlacheet, on Norton Sound, \u201cthe _dancers_ of the Malemutes of\nNorton Sound bathed themselves in urine.\u201d (Whymper\u2019s \u201cAlaska,\u201d London,\n1868, pp. 142, 152.) Although, on another page, Whymper says that this\nwas for want of soap, doubt may, with some reason, be entertained.\nBathing is a frequent accompaniment, an integral part of the religious\nceremonial among all the Indians of America, and no doubt among the Inuit\nor Eskimo as well; when this is performed by dancers, there is further\nreason to examine carefully for a religious complication, and especially\nif these dances be celebrated in sacred places, as Petroff relates they\nare.\n\n\u201cThey never bathe or wash their bodies, but on certain occasions the men\nlight a fire in the kashima, strip themselves, and dance and jump around\nuntil in a profuse perspiration. They then apply urine to their oily\nbodies and rub themselves until a lather appears, after which they plunge\ninto the river.\u201d\u2014(Ivan Petroff in \u201cTransactions American Anthropological\nSociety,\u201d vol. i. 1882.)\n\n\u201cIn each village of the Kuskutchewak (of Alaska) there is a public\nbuilding named the kashim, in which councils are held and festivals\nkept, and which must be large enough to contain all the grown men of the\nvillage. It has raised platforms around the walls, and a place in the\ncentre for a fire, with an aperture in the roof for the admission of\nlight.\u201d\u2014(Richardson, \u201cArctic Searching Expedition,\u201d London, 1851, p. 365.)\n\nThose kashima are identical with the estufas of Zu\u00f1is, Moquis, and Rio\nGrande Pueblos. Whymper himself describes them thus: \u201cThese buildings may\nbe regarded as the natives\u2019 town hall; orations are made, festivals and\nfeasts are held in them.\u201d\n\nNo room is left for doubt after reading the fuller description of these\nkashima, contained in Bancroft. He says the Eskimo dance in them, \u201coften\n_in puris naturalibus_,\u201d and make \u201cburlesque imitations of birds and\nbeasts.\u201d Dog or wolf tails hang to the rear of their garments. A sacred\nfeast of fish and berries accompanies these dances, wherein the actors\n\u201celevate the provisions successively to the four cardinal points, and\nonce to the skies above, when all partake of the feast.\u201d\u2014(Bancroft,\n\u201cNative Races,\u201d vol. i. p. 78.)\n\nThere is a description of one of these dances by an American, Mr. W.\nH. Gilder, an eyewitness. \u201cThe kashine (_sic_) is a sort of town hall\nfor the male members of the tribe.... It is built almost entirely under\nground, and with a roof deeply covered with earth. It is lighted through\na skylight in the roof, and entered by a passage-way and an opening which\ncan only be passed by crawling on hands and knees.... In the centre of\nthe room is a deep pit, where in winter a fire is built to heat the\nbuilding, after which it is closed, and the heat retained for an entire\nday. In this building the men live almost all the time. Here they sleep\nand eat, and they seldom rest in the bosom of their families.\u201d He further\nsays that there was \u201ca shelf which extends all round the room against the\nwall.... One young man prepared himself for the dance by stripping off\nall his clothing, except his trousers, and putting on a pair of reindeer\nmittens.... The dance had more of the character of Indian performances\nthan any I had ever previously seen among the Esquimaux.\u201d\u2014(\u201cIce-Pack and\nTundra,\u201d pp. 56-58.)\n\nThe following information received from Victor Namoff, a Kadiak of\nmixed blood, relates to a ceremonial dance which he observed among the\nAiga-lukamut Eskimo of the southern coast of Alaska. The informant, as\nhis father had been before him, had for a number of years been employed\nby the Russians to visit the various tribes on the mainland to conduct\ntrade for the collection of furs and peltries. Besides being perfectly\nfamiliar with the English and Russian languages, he had acquired\nconsiderable familiarity with quite a number of native dialects, and was\nthus enabled to mingle with the various peoples among whom much of his\ntime was spent. The ceremony was conducted in a large partly underground\nchamber, of oblong shape, having a continuous platform or shelf,\nconstructed so as to be used either as seats or for sleeping. The only\nlight obtained was from native oil lamps. The participants, numbering\nabout ten dozen, were entirely naked, and after being seated a short time\nseveral natives, detailed as musicians, began to sing. Then one of the\nnatives arose, and performed the disgusting operation of urinating over\nthe back and shoulders of the person seated next him, after which he\njumped down upon the ground, and began to dance, keeping time with the\nmusic. The one who had been subjected to the operation just mentioned,\nthen subjected his nearest neighbor to a similar douche, and he in turn\nthe next in order, and so on until the last person on the bench had\nbeen similarly dealt with, he in turn being obliged to accommodate the\ninitiator of the movement, who ceases dancing for that purpose. In the\nmeantime all those who have relieved themselves step down and join in\nthe dance, which is furious and violent, inducing great perspiration and\nan intolerable stench. No additional information was given further than\nthat the structure may have been used in this instance as a sudatory,\nthe urine and violent movements being deemed sufficient to supply the\nnecessary amount of moisture and heat to supply the participants with a\nsweat-bath.\u2014(Personal letter from Dr. W. J. Hoffman, Bureau of Ethnology,\nWashington, D. C., June 16, 1890.)\n\nElliott describes the \u201cOrgies\u201d in the \u201cKashgas\u201d as he styles them. \u201cThe\nfire is usually drawn from the hot stones on the hearth.... A kantog\nof chamber-lye poured over them, which, rising in dense clouds of\nvapor, gives notice by its presence and its horrible ammoniacal odor\nto the delighted inmates that the bath is on. The kashga is heated to\nsuffocation; it is full of smoke; and the outside men run in from their\nhuts with wisps of dry grass for towels and bunches of alder twigs to\nflog their naked bodies.\n\n\u201cThey throw off their garments; they shout and dance and whip themselves\ninto profuse perspiration as they caper in the hot vapor. More of their\ndisgusting substitute for soap is rubbed on, and produces a lather, which\nthey rub off with cold water.... This is the most enjoyable occasion of\nan Indian\u2019s existence, as he solemnly affirms. Nothing else affords a\ntithe of the infinite pleasure which this orgy gives him. To us, however,\nthere is nothing about him so offensive as that stench which such a\nperformance arouses.\u201d\u2014(Henry W. Elliott, \u201cOur Arctic Province,\u201d New York,\n1887, p. 387.)\n\n\u201cQuoique g\u00e9n\u00e9ralement malpropres, ces gens ont, comme les autres Inoits\net la plupart des Indiens, la passion des bains de vapeur, pour lesquels\nle kachim a son installation toujours pr\u00eate.\n\n\u201cAvec l\u2019urine qu\u2019ils recueillent pr\u00e9cieusement pour leurs op\u00e9rations\nde tannage, ils se frottent le corps; l\u2019alcali, se m\u00e9langeant avec les\ntranspirations et les huiles dont le corps est impr\u00e9gn\u00e9, nettoie la\npeau comme le ferait du savon; l\u2019odeur \u00e2cre de cette liqueur putr\u00e9fi\u00e9e\npara\u00eet leur \u00eatre agr\u00e9able, mais elle saisit \u00e0 la gorge les \u00e9trangers qui\nreculent suffoqu\u00e9s, et ont grand\u2019peine \u00e0 s\u2019y faire. Horreur! horreur!\noui, pour ceux qui ont un pain de savon sur leur table \u00e0 toilette; mais\npour ceux qui ne poss\u00e8dent pas ce d\u00e9tersif?\u201d\u2014(\u201cLes Primitifs,\u201d R\u00e9clus, p.\n71, \u201cLes Inoits Occidentaux.\u201d)\n\n\u201cNul s\u2019\u00e9tonnera que les Ouhabites et les Ougagos de l\u2019Afrique orientale\nen fassent toujours autant. Mais on a ses pr\u00e9f\u00e9rences. Ainsi Arabes et\nBedouines recherchent l\u2019urine des chamelles. Les Banianes de Momba se\nlavent la figure avec de l\u2019Urine de vache, parceque, disent-ils, la\nvache est leur m\u00e8re. Cette derni\u00e8re substance est aussi employ\u00e9e par les\nSil\u00e9siennes contre les taches de rousseur. Les Chowseures du Caucase la\ntrouvent excellente pour entretenir la sant\u00e9 et d\u00e9velopper la luxuriance\nde la chevelure. A cette fin, ils recueillent soigneusement le purin des\n\u00e9tables, mais le liquide encore impr\u00e9gn\u00e9 de chaleur vitale passe pour\nle plus \u00e9nergique. Les trayeuses flattent la b\u00eate, lui sifflent un air,\nchatouillent certain organe et au moment pr\u00e9cis, avancent le cr\u00e2ne pour\nrecevoir le flot qui s\u2019\u00e9panche; la m\u00e8re industrieuse fait inonder la t\u00eate\nde son nourrisson en m\u00eame temps que la sienne.\u201d\u2014(Idem, p. 73.)\n\nThe \u201cEstufa\u201d of the Pueblos was no doubt, in the earlier ages of\nthe tribal life, a communal dwelling similar to the \u201cyourts\u201d of the\nSiberians, like which it had but one large opening in the roof, for the\nentrance of members of the family, or clan, and the egress of smoke. An\nexamination of the myths and folk-lore of Siberia might reveal to us the\nbirth and the meaning of the visits of our good old Christmas friend,\nSanta Claus, who certainly never sprang from European soil. A god, loaded\nwith gifts for good little children, could descend the ladders placed\nin the chimneys of \u201cyourts\u201d and \u201cestufas,\u201d but such a feat would be an\nimpossibility in the widest chimneys ever constructed in Germany or\nEngland for private houses.\n\nThe habitations of the natives of Ounalashka, according to Langsdorff,\nare made with the entrances through the roofs, precisely like those of\nthe people of Kamtchatka.\u2014(\u201cVoyages,\u201d vol. ii. p. 32.)\n\nThe \u201cEstufa\u201d model was perpetuated in the Temples of India, exactly as\nthe Imperial market-places of Rome supplied the type of the \u201cBasilica\u201d of\nthe Christian Church.\n\nAn article in \u201cFrazer\u2019s Magazine,\u201d signed F. P. C., gives the dimensions\nof the great Snake Temple of Nakhon-Vat in Cambodia: \u201cSix hundred feet\nsquare at the base, ... rises in the centre to the height of one hundred\nand eighty feet, ... probably the grandest temple in the world.... In\nthe inner court of this temple are \u2018tanks\u2019 in which the living serpents\ndwelt and were adored.... The difference between these \u2018tanks\u2019 and the\n\u2018Public Estufas\u2019 is simply this: the latter are partially or almost\ncompletely roofed.\u201d\n\nSome time after reaching the conclusion just expressed and much loss of\nstudy in a fruitless examination of Encyclop\u00e6dias, which did not contain\nso much as the name of the patron of childhood, the work of Mr. George\nKennan was perused in which the same views are anticipated by a number\nof years; it is by no means the least important fact in an extremely\ninteresting volume.\n\n\u201cThe houses, if houses they could be called, were about twenty feet in\nheight, rudely constructed of drift-wood which had been thrown up by the\nsea, and could be compared in shape to nothing but hour-glasses. They had\nno doors or windows of any kind, and could only be entered by climbing\nup a pole on the outside, and slipping down another pole through the\nchimney,\u2014a mode of entrance whose practicability depended entirely upon\nthe activity and intensity of the fire which burned underneath.\n\n\u201cThe smoke and sparks, although sufficiently disagreeable, were\ntrifles of comparative insignificance. I remember being told, in early\ninfancy, that Santa Claus always came into a house through the chimney;\nand, although I accepted the statement with the unreasoning faith of\nchildhood, I could never understand how that singular feat of climbing\ndown a chimney could be safely accomplished.... My first entrance into a\nKorak \u2018yourt,\u2019 however, at Kamenoi, solved all my childish difficulties,\nand proved the possibility of entering a house in the eccentric way\nwhich Santa Claus is supposed to adopt.\u201d\u2014(George Kennan, \u201cTent Life in\nSiberia,\u201d 12th edition, New York, 1887, p. 222.)\n\nSteller describes a Festival of the Kamtchatkans occurring at the end\nof November, after the winter provisions are in; in this, one party, on\nthe outside of the house, attempts to lower a birch branch down through\nthe chimney; the party on the inside attempts to capture it.\u2014(Steller,\n\u201cKamtchatka,\u201d translated by Mr. Bunnemeyer.)\n\n\u201cEvery time they make water, or other unclean exercise of nature, they\nwash those parts, little regarding who stands by. Before prayer, they\nwash both face and hands, sometimes the head and privities.\u201d\u2014(Blount,\n\u201cVoy. into the Levant,\u201d in Pinkerton, vol. x. p. 261.)\n\n\u201cAmong the Negroes of Guinea, when a wife is pregnant for the first\ntime, she must perform certain \u2018ceremonies,\u2019 among which is \u2018going to\nthe sea-shore to be washed.\u2019 She is followed by a great number of boys\nand girls, who fling all manner of dung and filth at her in her way to\nthe sea, where she is ducked and made clean.\u201d\u2014(Bosman, \u201cGuinea,\u201d in\nPinkerton, vol. xvi. p. 423.)\n\n\u201cIn 1847, I was then twenty-six years old, once an old woman (in\nCherbourg) came to me with a washing-pan, and asked me to piss into it,\nas the urine of a stout, healthy young man was required to wash the\nbosoms of a young woman who was just delivered of a child.\u201d\u2014(Personal\nletter from Captain Henri Jouan, French Navy, to Captain Bourke, dated\nCherbourg, France, July 29, 1888.)\n\nIn Scotland, the breasts of a young mother were washed with salt and\nwater to ensure a good flow of milk. The practice is alluded to in the\nfollowing couplet from \u201cThe Fortunate Shepherdess,\u201d by Alexander Ross,\n1778.\n\n    \u201cJean\u2019s paps wi\u2019 sa\u2019t and water washen clean,\n    Reed that her milk get wrang, fen it was green.\u201d\n\n(Quoted in Brand, \u201cPop. Ant.\u201d vol. ii. p. 80, art. \u201cChristening Customs.\u201d)\n\nThis practice seems closely allied to the one immediately preceding. We\nshall have occasion to show that salt and water, holy water, and other\nliquids superseded human urine in several localities, Scotland among\nothers.\n\n\u201cBeing to wean one of their children, the father and mother lay him on\nthe ground, and whilst they do that which modesty will not permit me to\nname, the father lifts him by the arm, and so holds him for some time,\nhanging in the air, falsely believing that by these means he will become\nmore strong and robust.\u201d\u2014(Father Merolla, \u201cVoyage to the Congo,\u201d in\nPinkerton, vol. xvi. p. 237, A.D. 1682.)\n\nIn the Bareshnun ceremony, the Parsee priest \u201chas to undergo certain\nablutions wherein he has to apply to his body cow\u2019s urine, and sand and\nclay, which seem to have been the common and cheapest disinfectant known\nto the ancient Iranians.\u201d\u2014(Dr. J. W. Kingsley, Personal letter to Captain\nBourke, apparently citing \u201cThe History of the Parsees,\u201d by Dosabhai\nFramje Karaka.)\n\nThe Manicheans bathed in urine.\u2014(Picart, \u201cCo\u00fbtumes,\u201d etc.; \u201cDissertation\nsur les Perses,\u201d p. 18.)\n\n\u201cLe lecteur le plus d\u00e9go\u00fbt\u00e9 s\u2019en occupe presque \u00e0 son insu; quand il\ndemande \u00e0 son ami, Comment allez-vous? s\u2019il vous pla\u00eet si ce n\u2019est l\u00e0\u2014o\u00f9\nse fait ce que nous disons? Dans un pays voisin on se salue en disant, La\nmati\u00e8re est-elle louable? Et en Angleterre, c\u2019est la m\u00eame pens\u00e9e qu\u2019on\nexprime lorsqu\u2019on dit, en abordant quelqu\u2019un, How do you do? Comment\nfaites-vous?\u201d\u2014(Bib. Scat. p. 21.)\n\n\u201cThere is a place where whenever the King spits the greatest ladies of\nhis court put out their hands to receive it; and another nation where\nthe most eminent persons about him stop to take up his ordure in a linen\ncloth.\u201d\u2014(Montaigne, Essays, \u201cOn Customs.\u201d)\n\n\u201cA few days after birth, or according to the fancy of the parents, an\n\u2018angekok,\u2019 who by relationship or long acquaintance with the family, has\nattained terms of great friendship, makes use of some vessel and with\nthe urine of the mother washes the infant, while all the gossips around\npour forth their good wishes for the little one to prove an active man,\nif a boy, or, if a girl, the mother of plenty of children. The ceremony,\nI believe, is never omitted, and is called Gogsinariva.\u201d\u2014(\u201cThe Central\nEskimo,\u201d Boas, p. 610, quoting G. F. Lyon, \u201cPrivate Journal of H. M.\nS. Hecla, during the recent Voyage of Discovery under Captain Parry,\u201d\nLondon, 1824.)\n\nThe same custom is practised by the Eskimo of Cumberland Sound (idem).\n\n\u201cBuffalo dung I have seen carefully arranged in (Crow) Indian dance\ntepees, having apparently some connection with the ceremonies.\u201d\u2014(Personal\nletter from Dr. A. B. Holder, Memphis, Tenn., to Captain Bourke, Feb. 6,\n1890.)\n\n\u201cIn one of the sacred dances of the Cheyennes, there is to be seen\nan altar surrounded by a semi-circle of buffalo chips. This dance or\nceremony is celebrated for the purpose of getting an abundance of\nponies.\u201d\u2014(See the description in Dodge\u2019s \u201cWild Indians,\u201d pp. 127, 128.)\n\nThe sacred pipes used in the Sun Dance of the Sioux are so placed that\nthe bowl rests upon a \u201cbuffalo chip.\u201d\u2014(\u201cThe Sun Dance of the Ogallalla\nSioux,\u201d Alice Fletcher, in \u201cProceed. American Association for the\nAdvancement of Science,\u201d 1882.)\n\nThe drinking of the water in which a new-born babe had been bathed is\nintimated in the myths of the Samoans. When the first baby was born\n\u201cSalevao provided water for washing the child, and made it Saor, sacred\nto Moa. The rocks and the earth said they wished to get some of that\nwater to drink. Salevao replied that if they got a bamboo he would send\nthem a streamlet through it, and hence the origin of springs.\u201d\u2014(\u201cSamoa,\u201d\nTurner, London, 1884, p. 10.)\n\nAlthough it is not so stated in the text, yet from analogy with other\ncosmogonies we may entertain a suspicion as to how the god provided the\nwater,\u2014no doubt from his own person.\n\n\nSTERCORACEOUS CHAIR OF THE POPES.\n\n\u201cStercoraire, Chaire (Hist. des Papes); c\u2019est ainsi qu\u2019on nommoit \u00e0 Rome,\nau rapport de M. L\u2019Enfant, une chaire qui \u00e9toit autrefois devant le\nportique de la basilique, sur laquelle on faisait asseoir le Pape le jour\nde sa cons\u00e9cration. Le ch\u0153ur de musique lui chantoit alors ces paroles\ndu Psaume 113, selon l\u2019H\u00e9breu, et le 112, selon la Vulgate, v. 6, et\nsuiv. \u2018Il tire de la poussi\u00e8re celui qui est dans l\u2019indigence et il \u00e9l\u00e8ve\nle pauvre de son avilissement pour le placer avec les princes de son\npeuple;\u2019 c\u2019\u00e9toit pour insinuer au Pape, dit cardinal Raspon, la vertu de\nl\u2019humilit\u00e9, qui doit \u00eatre la compagne de sa grandeur. Cet usage fut aboli\npar L\u00e9on X, qui n\u2019\u00e9toit pas n\u00e9 pour ces sortes de minuties.\u201d\u2014(\u201cEncyc.\nou Dict. Raison. des Sciences,\u201d etc., Neufchatel, 1765, tome quinzi\u00e8me,\narticle as above.)\n\nConsult Ducange also, \u201cStercoraria Sedes,\u201d wherein it is stated that the\nuse of this chair could be traced back to the tenth century.\n\n\u201cStercoraria sedes, in qua creati pontifices ad frangendos elatos\nspiritus considerent, unde dicta.\u201d\u2014(Baronius, \u201cAnnales,\u201d Lucca, 1758.)\n\nRead also the remarks upon the subject of Ducking Stools, from which this\nseems to have been derived, under \u201cOrdeals and Punishments.\u201d\n\nFather Le Jeune relates, among the ceremonies observed by the Indians\nof Canada upon capturing a bear, that no women were allowed to remain\nin the lodge with the carcass, and that special care was taken to\nprevent dogs from licking the blood, gnawing the bones, or _eating the\nexcrement_.\u2014(See \u201cRelations,\u201d 1634, vol. i., Quebec, 1858.)\n\n\n\n\nXXIX.\n\nORDURE IN SMOKING.\n\n\nAmong all the observances of the every-day life of the American\naborigines, none is so distinctly complicated with the religious idea\nas smoking; therefore, should the use of excrement, human or animal, be\ndetected in this connection, full play should be given to the suspicion\nthat a hidden meaning attaches to the ceremony. This would appear to\nbe the view entertained by the indefatigable missionary, De Smet, who\nrecords such a custom among the Flatheads and Crows in 1846: \u201cTo render\nthe odor of the pacific incense agreeable to their gods it is necessary\nthat the tobacco and the herb (skwiltz), the usual ingredients, should be\nmixed with a small quantity of buffalo dung.\u201d[63]\n\nThe Sioux, Cheyennes, Arapahoes, and others of the plains tribes, to whom\nthe buffalo is a god, have the same or an almost similar custom.\n\nThe Hottentots, when in want of tobacco, \u201csmoke the dung of the\ntwo-horned rhinoceros or of elephants.\u201d\u2014(Thurnberg\u2019s Account of the Cape\nof Good Hope, quoted in Pinkerton, vol. xvi. p. 141.)\n\nThe followers of the Grand Lama, as already noted, make use of his dried\nexcrements as snuff, and an analogous employment of the dried dung of\nswine retained a place in the medical practice of Europe until the\nbeginning of the present century, and may, perhaps, still survive in the\nFolk-medicine of isolated villages.\n\nThe people of Achaia say \u201cthat the smoke of dried cow dung, that of the\nanimal when grazing I mean, is remarkably good for phthisis, inhaled\nthrough a reed.\u201d\u2014(Pliny, Nat. Hist. lib. xxviii. cap. 67.)\n\nDung is also used in Central Africa. \u201cA huge bowl is filled with tobacco\nand clay and sometimes with a questionable mixture, the fumes are inhaled\nuntil the smoker falls stupefied or deadly sick\u2014this effect alone being\nsought for.\u201d\u2014(\u201cCentral Africa,\u201d Chaill\u00e9 Long, p. 266.)\n\n\u201cIn Algeria, gazelle droppings are put in snuff and smoking tobacco; the\nMongol Tartars mix the ashes of yak manure with their snuff.\u201d\u2014(Personal\nletter from W. W. Rockhill.)\n\nMr. Rudyard Kipling shows in his \u201cPlain Tales from the Hills\u201d (\u201cMiss\nYoughal\u2019s Sais\u201d) that the native population of India is accustomed to use\na mixture of one part of tobacco to three of cow-dung.\n\n\n\n\nXXX.\n\nCOURTSHIP AND MARRIAGE.\n\n\n\u201cTo multiply and replenish the earth,\u201d was the first command given to\nman; to love, and to desire to be loved in return, is the strongest\nimpulse of our nature, and therefore it need surprise no student who\nsets about investigating the occult properties attributed to the human\nand animal egest\u00e6 to find them in very general use in the composition\nof love-philters, as antidotes to such philters, as aphrodisiacs, as\nantiphrodisiacs, and as aids to delivery.\n\n\nORDURE IN LOVE-PHILTERS.\n\nLove-sick maidens in France stand accused of making as a philter a cake\ninto whose composition entered \u201cnameless ingredients,\u201d which confection,\nbeing eaten by the refractory lover, soon caused a revival of his waning\naffections.[64] This was considered to savor so strongly of witchcraft\nthat it was interdicted by councils.\n\nThe witches and wizards of the Apache tribe make a confection or philter,\none of the ingredients of which is generally human ordure, as the author\nlearned from some of them a few years since. The Navajoes, of same blood\nand language as the Apaches, employ the dung of cows (as related in the\n\u201cSnake Dance of the Moquis,\u201d p. 27.)\n\nFrommann gives an instance of a woman who made love-philters out of her\nown excrement. As late as Frommann\u2019s day, the use of such philters was\npunishable with death. The remedies for love-philters were composed of\nhuman skull, coral, verbena flowers, secundines, or after-birth, and\na copious flow of urine. He says that Paracelsus taught that when one\nperson ate or drank anything given off by the skin of another, he would\nfall desperately in love with that other. \u201cQuod illi, qui ederunt aut\nbiberunt aliquid a scorte datum, in amorem alicujus conjiciantur et\nrapiantur.\u201d (Frommann, \u201cTractatus de Fascinatione,\u201d pp. 820, 826, 970,\nquoting Paracelsus, Tract. 1, de Morbis Amantium, cap. v.) He also cites\nBeckherius to the effect that some philters were made of perspiration,\nmenses, or semen.\u2014(Idem, quoting Beckherius, \u201cSapgyr. Microc.,\u201d p. 89.)\n\nJohn Leo, in Purchas (vol. ii. p. 850), speaks of \u201cthe roote Surnay\ngrowing also upon the Western part of Mount Atlas.... The inhabitants of\nMount Atlas doe commonly report that many of those damosels which keepe\nCattell upon the said Mountaines, lose their Virginitie by no other\noccasion than by making water upon said Roote.... This roote is said to\nbe comfortable and preseruatiue unto the priuie partes of man, and being\ndrunk in an Electuary to stirre up Venereal lust.\u201d\n\nReginald Scot mentions a \u201cWolves yard\u201d among the ingredients in a\nlove-philter.\u2014(\u201cDiscoverie of Witchecraft,\u201d London, 1651, p. 62.)\n\nHuman ordure was in constant use in the manufacture of these philters,\nbeing administered both internally and externally. On this point it may\nbe proper to give the exact words of Schurig, who explains that it was\nsometimes put in porridge, and in other cases in the shoes. In the last\nexample, the man who made such use of the excrement of his lady love was\ncompletely cured of his infatuation, after wearing the defiled shoes\none hour. \u201cContra Philtr\u00e6 tam interne quam externe adhiberi solet amat\u00e6\npuell\u00e6 stercus, ab exsiccato enim atque in pulmento person\u00e6 philtrat\u00e6\nexhibito amorem in maximam antipathiam mutatam annotavit Eberhardus\nGockelius ... etiam Capitanei cujusdam meminit qui, postquam amasi\u00e6\nstercus novis calceis imposuerat, posteaque iisdem per integram horam\nspatiatus fuerat ab illius amore liberabatur.\u201d\u2014(\u201cChylologia,\u201d p. 774.)\n\nLeopard-dung was in repute as an aphrodisiac.\u2014(Idem, p. 820.)\n\n\u201cThe urine that has been voided by a bull immediately after covering ...\ntaken in drink,\u201d as an aphrodisiac; and \u201cthe groin well rubbed with earth\nmoistened with this urine.\u201d\u2014(Pliny, Bohn, lib. xxviii. cap. 80.)\n\n\u201cThe wizard, witch, sorcerer, druggist, doctor, or medicine man ...\nplayed the part of an ochreous Cupid. Instead of smiles and bright eyes,\nhis dealings were with some nasty stuff put into beer, or spread slyly\nupon bread.... In the Shroft book of Egbert, Archbishop of York, one of\ntheir methods is censured; and it is so filthy that I must leave it in\nthe obscurity of the original old English.\u201d\u2014(\u201cSaxon Leechdoms,\u201d vol. i.\np. 45.)\n\nAn ointment of the gall of goats, incense, goat-dung, and nettle-seeds\nwas applied to the privy parts previous to copulation to increase the\namorousness of women.\u2014(See \u201cSaxon Leechdoms,\u201d vol. i. p. 351, quoting\nSextus Placitus.)\n\n\u201cLove-charms are made of ingredients too disgusting to mention,\nand are given by the Mussulmans to women to persuade them to love\nthem.\u201d\u2014(\u201cIndo-Mahomedan Folk-Lore,\u201d No. 3, H. C., p. 180, in \u201cNotes and\nQueries,\u201d 3d series, vol. xi., London, 1867.)\n\nVamb\u00e9ry has this obscure passage: \u201cThe good woman had the happy idea to\nprescribe to the sick Khan five hundred doses of that medicine said to\nhave worked such beneficial effects upon the renowned poet-monarch of\nancient history.... The Khan of Khiva took from fifty to sixty of these\npills \u2018for impuissance.\u2019\u201d\u2014(\u201cTravels in Central Asia,\u201d New York, 1865, p.\n166.)\n\nBesides these elements there were employed others equally disgusting;\nfor example, the catamenial fluid, which seems to have been in high\nrepute for such purposes: \u201cQu\u00e6dam audit\u00e6 sunt jactantes se sua excrementa\npropinasse, pr\u00e6cipue menstrua, quibus cogant se amari.\u201d\u2014(\u201cSaxon\nLeechdoms,\u201d vol. i. p. 45, quoting C\u00e6salpinus, \u201cD\u00e6monum Investigatio,\u201d\nfol. 154 b. C\u00e6salpinus died in 1603.)\n\n\u201cHe has taken the enchanted philter, and soiled my garment with\nit.\u201d\u2014(\u201cChaldean Magic,\u201d Lenormant, London, 1877, p. 61, quoting an\nIncantation of the Chaldean sorcerers. It is, of course, a matter of\nimpossibility to tell of what this philter was composed.)\n\n\u201cThey say that if a man takes a frog, and transfixes it with a reed\nentering its body at the sexual parts, and coming out at the mouth, and\nthen dips the reed in the menstrual discharge of his wife, she will be\nsure to conceive an aversion for all paramours.\u201d\u2014(Pliny, lib. xxxii. cap.\n13.)\n\n\u201cSanguis menstruus, qui, a Paracelso vocatur Zenith Juvencularum; hic\nprimus virginis impollut\u00e6 multa in se habet arcana non semper revelanda.\nUt autem pauca adducam, extreme linteum a primo sanguine menstruo madidum\net exsiccatum, hanc denuo humectatum et applicatum pedi podagraci,\nmirum quantum lenit dolores podagr\u00e6. Idem linteum, si applicetur parti\nErysipelate affect\u00e6, incontinenti erysipelas curat. In affectibus ab\nincantationibus et veneficiis oriundis multa pr\u00e6stat sanguis menstruus;\nnam et ipse sanguis menstruus ad veneficia adhibetur, et sunt mulieres,\nqu\u00e6 pro philtris utuntur sanguine suo menstruo.\u201d He instances such\na philter, made with menstrual and a hare\u2019s blood, which drove the\nrecipient to mania and suicide. It was further used to make people\n\u201cimpenetrable\u201d to an enemy\u2019s weapon, and to cure burning sores. (See\nMichael Etmuller, \u201cOpera Omnia,\u201d vol. ii. p. 270, art. \u201cSchrod. Dilucid.\nZo\u00f6logia.\u201d)\n\nA medical student was frequently courted by his neighbor\u2019s daughter,\nbut he disregarded her advances. At one time, however, he slept with\nthe brother of the girl in her father\u2019s house, and after that was so\ninfatuated that he would rise at midnight to kiss the jambs of the door\nof her house. Some time afterwards, he sent his clothes to a tailor to be\nmended, and, sewed up in his trousers, was found a little bundle of hair\nfrom an unmentionable part of the girl\u2019s body, containing the initials S.\nT. I. A. M., which were by some interpreted to mean \u201cSathanas te trahat\nin amorem mei.\u201d As soon as this little bunch of hair was burned, the poor\nfellow had rest.\u2014(Paullini, pp. 258, 259.)\n\nHuman semen was equally used for the very same purpose. There is nothing\nto show whether male lovers used this ingredient, and maidens the\nmenstrual liquid, or both indiscriminately; but it seems plausible to\nbelieve that each sex adhered to its own excretion.\n\n\u201cSemen, f. Sperma, non modo comperimus per se a nonnullis ad veneris\nscilicet ligaturam maleficam dissolvendam, sed et Momiam magneticam\ninde fieri qu\u00e6 amoris concilietur fervor. Quin et homunculum suum inde\nmeditatur Paracelsus.\u201d\u2014(Etmuller, \u201cOpera Omnia,\u201d vol. ii. p. 266.)\n\nSemen, Beckherius informs us, was used in breaking down \u201cLigatures\u201d\nplaced by witches or the devil, and in restoring impaired virility. But\nit was sometimes employed in a manner savoring so strongly of impiety\nthat Beckherius preferred not to speak further.\u2014(\u201cMedicus Microcosmus,\u201d\np. 122.)\n\nFlemming tells us that we should not pass over in silence the fact that\nhuman seed has been employed by some persons as medicine. They believed\nthat its magnetic power could be used in philters, and that by it a\nlover could feed the flame of his mistress\u2019s affections; hence from it\nwas prepared what was known as \u201cmagnetic mummy,\u201d which, being given to a\nwoman, threw her into an inextinguishable frensy of love for the man or\nanimal yielding it,\u2014a suggestion of animal worship. Others credited it\nwith a wonderful efficacy in relieving inveterate epilepsy, or restoring\nvirility impaired by incantation or witchcraft; for which purpose it was\nused while still fresh, before exposure to the air, in pottage, mixed\nwith the powder of mace. Flemming alludes to a horrible use of relics,\ngood and bad, upon which human semen had been ejaculated; but this\ninvolved so much of the grossest impiety that he declined to enter into\nfull details.\u2014(\u201cDe Remediis ex Corpore Humano desumtis,\u201d Samuel Augustus\nFlemming, Erfurt, 1738, p. 22.)\n\nThe love-philter described in the preceding paragraph recalls a somewhat\nanalogous practice among the Manicheans, whose eucharistic bread was\nincorporated or sprinkled with human semen, possibly with the idea that\nthe bread of life should be sprinkled with the life-giving excretion.[65]\n\nThe Albigenses, or Catharistes, their descendants, are alleged to have\ndegenerated into or to have preserved the same vile superstition.[66]\n\nUnderstanding that these allegations proceed from hostile sources, their\ninsertion in this category has been permitted only upon the theory that\nas the Manichean ethics and ritual present resemblances to both the\nParsee and Buddhist religions (from which they may to some extent have\noriginated), there is reason for supposing that ritualistic ablutions,\naspersions, and other practices analogous to those of the great sect\nfarther to the east, may have been transmitted to the younger religion in\nEurope.\n\nThe following is taken from an episcopal letter of Burchard, Bishop of\nWorms:\u2014\n\n\u201cN\u2019avez vous pas fait ce que certaines femmes ont coutume de faire?\nElles se d\u00e9pouillent de leurs habits, oignent leur corps nu avec du\nmiel, \u00e9tendent \u00e0 terre un drap, sur lequel elles r\u00e9pandent du bl\u00e9d, se\nroulent dessus \u00e0 plusieurs reprises; puis elles recueillent avec soin\ntous les grains qui se sont attach\u00e9s \u00e0 leur corps, les mettent sur\nla meule qu\u2019elles font tourner \u00e0 rebours. Quand ils sont r\u00e9duits en\nfarine, elles en font un pain qu\u2019elles donnent \u00e0 manger \u00e0 leurs maris\nafin qu\u2019ils s\u2019affaiblissent et qu\u2019ils meurent. Si vous l\u2019avez fait, vous\nferez p\u00e9nitence pendant quarante jours au pain et \u00e0 l\u2019eau.... Fecisti\nquod qu\u00e6dam mulieres facere solent? Tollunt menstruum suum sanguinem\net immiscent cibo vel potui, et dant viris suis ad manducandum vel ad\nbibendum, ut plus diligantur ab eis.... Fecisti quod qu\u00e6dam mulieres\nfacere solent? Prosternunt se in faciem, et discoopertis natibus, jubent\nut supra nudas nates, conficiatur panis, et eo decocto tradunt maritis\nsuis ad comedendum. Hoc ideo faciunt ut plus exardescant in amorem\nillarum. Si fecisti duos annos per legitimas ferias p\u0153nitias.\u201d\u2014(Dulaure,\n\u201cTrait\u00e9 des Diff\u00e9rens Cultes,\u201d vol. ii. p. 262 _et seq._)\n\nThe method of divination by which maidens strove to rekindle the expiring\nflames of affection in the hearts of husbands and lovers by making cake\nfrom dough kneaded on the woman\u2019s posterior, as given in preceding\nparagraph, seems to have held on in England as a game among little girls,\nin which one lies down on the floor, on her back, rolling backwards and\nforwards, and repeating the following lines:\u2014\n\n    \u201cCockledy bread, mistley cake,\n    When you do that for our sake.\u201d\n\nWhile one of the party so lay down the rest of the party sat round; they\nlay down and rolled in this manner by turns.\n\nCockle Bread. This singular game is thus described by Aubray and Kennett:\n\u201cYoung wenches have a wanton sport which they call \u2018moulding of cockle\nbread,\u2019 viz.: they get upon a table-board, and then gather up their knees\nas high as they can, and then they wobble to and fro, as if they were\nkneading of dough, and say these words:\n\n    \u2018My dame is sick, and gone to bed,\n    And I\u2019ll go mould my cockle bread,\n    Up with my heels, and down with my head!\u2014\n    And this is the way to mould cockle bread.\u2019\u201d\n\n\u2014(Quoted in Brand, \u201cPopular Antiquities,\u201d vol. ii. p. 414, article\n\u201cCockle Bread.\u201d)\n\nThese words \u201cmistley\u201d and \u201ccockledy\u201d were not to be found in any of the\nlexicons examined, or in the \u201cDictionary of Obsolete and Provincial\nEnglish\u201d of Thomas Wright, M. A., London, 1869, although in the last was\nthe word \u201cmizzly\u201d meaning \u201cmouldy.\u201d It may possibly mean mistletoe.\n\n\u201cCockle is the unhappy \u2018lolium\u2019 of Virgil, thought, if mixed with bread,\nto produce vertigo and headache; therefore, at Easter, parties are made\nto pick it out from the wheat. They take with them cake, cider, and\ntoasted cheese. The first person who picks the cockle from the wheat has\nthe first kiss of the maid and the first slice of the cake.\u201d\u2014(Fosbroke,\n\u201cEncyclop\u00e6dia of Antiquities,\u201d vol. ii. p. 1040.)\n\nVallencey describes a very curious ceremony among the Irish in the month\nof September. \u201cOn the eve of the full moon of September ... straw is\nburnt to embers, and in the embers each swain in turn hides a grain,\ncrying out, \u2018I\u2019ll tear you to pieces if you find my grain.\u2019 His maiden\nlover seeks, and great is her chagrin if she does not find it. On\nproducing it, she is saluted by the company with shouts; her lover lays\nher first on her back, and draws her by the heels through the embers,\nthen turning her on her face repeats the ceremony until her nudities are\nmuch scorched. This is called _posadamin_, or the meal-wedding.... When\nall the maidens have gone through this ceremony, they sit down and devour\nthe roasted wheat, with which they are sometimes inebriated.\u201d\u2014(\u201cDe Rebus\nHibernicis,\u201d vol. ii. p. 559.)\n\nHe undoubtedly means ergot; he himself says that it is \u201ca grain that is\nsometimes found growing amongst the wheat in Ireland.\u201d He also calls\nthese \u201cweddings\u201d a \u201cDruidical custom.\u201d\u2014(Idem, p. 598.)\n\nA similar phallic dance is alluded to in John Graham Dalyell\u2019s\n\u201cSuperstitions of Scotland,\u201d Edinburgh, 1834, p. 219.\n\nIn Sardinia \u201cthe village swains go about in a group ... to wait for the\ngirls who assemble on the public square to celebrate the festival. Here\na great bonfire is kindled, round which they dance and make merry. Those\nwho wish to be \u2018sweethearts of Saint John\u2019 act as follows: The young\nman stands on one side of the bonfire, and the girl on the other; and\nthey, in a manner, join hands by each grasping a long stick, which they\npass three times backwards and forwards across the fire, thus thrusting\ntheir hands thrice rapidly into the flames.\u201d At this dance, we read of \u201ca\nPriapus-like figure, made of paste; but this custom, rigorously forbidden\nby the Church, has fallen into disuse.\u201d (\u201cThe Golden Bough,\u201d Frazer,\nvol. i. p. 291.) \u201cIn some parts of Germany young men and girls leap over\nmidsummer bonfires for the express purpose of making the hemp or flax\ngrow tall.\u201d\u2014(Idem, p. 293.)\n\n\u201cAmongst the Kara-Kirghis barren women roll themselves on the ground\nunder a solitary apple-tree in order to obtain offspring.\u201d (Idem, vol.\ni. p. 73.) That this is a manifestation of tree worship, the author\nleaves us no room to doubt; and a consultation of his text will be\nrewarded by several examples of a still more definite character,\u2014such\nas marriage with trees, wearing the bark as a garment in the hope of\nprogeny, etc.\n\nHoffman mentions a widow among the Pennsylvania Germans who \u201cbecame\nimpressed with a boatman with whom she casually became acquainted, and\nas he evinced no response to her numerous manifestations of regard, she\nadopted the following method to compel him to love her, even against his\nwill. With the blade of a penknife she scraped her knee until she had\nsecured a small quantity of the cuticle, baked it in a specially prepared\ncake, and sent it to him, though with what result is not known. The woman\nwas known to have the utmost faith in the charm.\u201d\u2014(\u201cFolk-Medicine of\nPennsylvania Germans,\u201d American Philosophical Society, 1889.)\n\n\u201cI was at Madrid in 1784.... A beggar, who generally took his stand at\nthe door of a church, had employed his leisure in inventing and selling\na species of powder to which he attributed miraculous effects. It was\ncomposed of ingredients the mention of which would make the reader\nblush. The beggar had drawn up some singular formularies to be repeated\nat the time of taking the powder, and required, to give it its effect,\nthat those who took it should put themselves into certain postures more\nreadily imagined than described. His composition was one of those amorous\nphiltres in which our ignorant ancestors had so much faith; his, he\npretended, had the power of restoring a disgusted lover and of softening\nthe heart of a cruel fair one.\u201d\u2014(Bourgoanne\u2019s \u201cTravels in Spain,\u201d in\nPinkerton, vol. v. p. 413.)\n\n\u201cWhen a young man is trying to win the love of a reluctant girl he\nconsults the medicine-man, who then tries to find some of the urine and\nsaliva which the girl has voided, as well as the sand upon which it has\nfallen. He mixes these with a few twigs of certain woods, and places them\nin a gourd, and gives them to the young man, who takes them home, and\nadds a portion of tobacco. In about an hour he takes out the tobacco and\ngives it to the girl to smoke; this effects a complete transformation in\nher feelings.\u201d\u2014(\u201cConversation with Muhongo,\u201d an African boy from Angola,\ntranslated by Rev. Mr. Chatelain.)\n\nLovers who wished to increase the affections of their mistresses were\nrecommended to try a transfusion of their own blood into the loved one\u2019s\nveins.\u2014(Flemming, \u201cDe Remediis,\u201d etc., p. 15.)\n\nSee notes taken from Flemming, under \u201cPerspiration;\u201d also under\n\u201cAfter-Birth and Woman\u2019s Milk,\u201d and under \u201cCatamenial Fluid.\u201d\n\nBeaumont and Fletcher may have had such customs in mind when writing \u201cWit\nwithout Money.\u201d\n\n\u201c_Ralph._ Pray, empty my right shoe, that you made your chamber-pot, and\nburn some rosemary in it.\u201d\u2014(v. i.)\n\nRosemary, like juniper (q. v.), was extensively used for disinfecting\nsleeping apartments.\n\n\nANTI-PHILTERS.\n\nTo protect the population from the baleful effects of the love-philter,\nthere was, fortunately, the anti-philter, in which, strangely enough, we\ncome upon the same ingredients. Thus mouse-dung, applied in \u201cthe form of\na liniment, acts as an antiphrodisiac,\u201d according to Pliny (lib. xxviii.\ncap. 80). \u201cA lizard drowned in urine has the effect of an antiphrodisiac\nupon the man whose urine it is.\u201d (Idem, lib. xxx. cap. 49.) \u201cThe same\nproperty is to be attributed to the excrement of snails and pigeon\u2019s\ndung, taken with oil and wine.\u201d\u2014(Idem.)\n\nA powerful antiphrodisiac was made of the urine of a bull and the ashes\nof a plant called \u201cbrya.\u201d \u201cThe charcoal too of this wood is quenched\nin urine of a similar nature, and kept in a shady spot. When it is the\nintention of the party to rekindle the flames of desire, it is set on\nfire again. The magicians say that the urine of a eunuch will have a\nsimilar effect.\u201d\u2014(Idem, lib. xxiv. cap. 42.)\n\n\u201cAccording to Osthanes ... a woman will forget her former love by taking\na he-goat\u2019s urine in drink.\u201d\u2014(Idem, lib. xxviii. cap. 77.)\n\nHen-dung was an antidote against philters, especially those made of\nmenstrual blood. \u201cContra Philtra magica, in specie ex sanguine menstruo\nfemineo.\u201d (\u201cChylologia,\u201d p. 816, 817.) Dove-dung was also administered\nfor the same purpose, but was not quite so efficacious.\n\nA journeyman cabinet-maker had been given a love-potion by a young woman,\nso that he couldn\u2019t keep away from her. His mother then bought a pair of\nnew shoes for him, put into them certain herbs, and in them he had to\nrun to a certain town. A can of urine was then put into his right shoe,\nout of which he drank, whereupon he perfectly despised the object of his\nformer affection.\n\nA prostitute gave a love-potion to a captain in the army. Some of her\nordure was placed in a new shoe, and after he had walked therein an hour,\nand had his fill of the smell, the spell was broken. Paullini here quotes\nOvid,\u2014\n\n    \u201cIlle tuas redolens Phineu medicamina mensas\n    Non semel est stomacho nausea facta meo.\u201d\n\nA man was given in his food some of the dried ordure of a woman whom\nhe formerly loved, and that created a terrible antipathy toward\nher.\u2014(Paullini, p. 258.)\n\n\u201cThe seeds of the tamarisk mixed in a drink or meat with the urine of a\ncastrated ox will put an end to Venus.\u201d\u2014(\u201cSaxon Leechdoms,\u201d vol. i. p.\n43, quoting Pliny, lib. 21, c. 92.)\n\n\u201cGalenos says that the priests eat rue and agnus castus, it seems, as a\nrefrigerative.\u201d\u2014(Idem, p. 43.)\n\nThe herb rue was used by the Romans as an amulet against witchcraft, and\nwas also employed in the exorcisms of the Roman Catholic Church.\u2014(Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 315, article \u201cRural Charms.\u201d)\n\nAn examination of the best available authorities upon the properties of\nthis plant disclosed the following: \u201cIt was formerly called \u2018herb of\ngrace\u2019 (see Hamlet, act iv. scene 5), because it was used for sprinkling\nthe people with holy water. It was in great repute among the ancients,\nhaving been hung about the neck as an amulet against witchcraft, in\nthe time of Aristotle.... It is a powerful stimulant.\u201d (Chambers\u2019s\nEncyclop\u00e6dia, article \u201cRue.\u201d) \u201cRue is stimulant and anti-spasmodic; ...\noccasionally increases the secretions.... It appears to have a tendency\nto act upon the uterus; ... in moderate doses proving emmenagogue, and\nin larger producing a degree of irritation in the organ which sometimes\ndetermines abortion; ... taken by pregnant women, ... miscarriage\nresulted; ... used in amenorrh\u0153a and in uterine hemorrhages.\u201d (\u201cUnited\nStates Dispensatory,\u201d Philadelphia, 1886, article \u201cRuta.\u201d) Here are\npresented almost the same conditions as were found in the mistletoe,\u2014the\nplant had a direct, irritant action upon the genito-urinary organs,\nand in all probability was employed to induce the sacred urination and\nto asperse the congregation with the fluid for which holy water was\nafterwards substituted.\n\nRue and agnus castus are mentioned by Avicenna as medicines which \u201ccoitus\ndesiderium sedant.\u201d (Vol. i. pp. 266, b 45, 406, a 60.) The same author\n(vol. i. p. 906, a 63) mentions rue with the testicles of a fox as an\nAphrodisiac, and the testicles of the goat are mentioned in the same\nconnection.\u2014(Idem, p. 907, b 67.)\n\nDulaure (\u201cDes Diff\u00e9rens Cultes,\u201d vol. ii. p. 288) speaks of certain\n\u201cfasciniers\u201d or charlatans, who vended secretly love-philters to barren\nwomen. \u201cIls pronon\u00e7aient pour op\u00e9rer leurs charmes des mots latins et\navaient l\u2019intention de fixer dans les alimens des \u00e9poux une poudre\nprovenant des parties sexuelles d\u2019un loup.\u201d\n\nBeckherius repeats the antidote for a love-philter of placing some of the\nwoman\u2019s ordure in the man\u2019s shoe: \u201cSi, in amantis calceum, stercus amat\u00e6\nponatur;\u201d and he also cites the couplet from Ovid already quoted, p. 225.\n\n\u201cSecundines\u201d were also employed to render abortive the effects of\nphilters. (See Etmuller, \u201cOpera Omnia,\u201d Schroderi dilucidati Zo\u00f6logia,\nvol. ii. p. 265.) \u201cIn philtris curandis spiritus secundin\u00e6 vel pulvis\nsecundin\u00e6 mirabilis facit.\u201d This was of great use in epilepsy, but should\nbe, if possible, \u201csecundinam mulieris san\u00e6, si potest esse primipar\u00e6 et\nqu\u00e6 filium enixa fuit.\u201d\u2014(Idem, vol. ii. p. 271.)\n\nAgainst philters, as well as to counteract the efforts of witches\nattacking people just entering the married state, by such maleficent\nmeans as \u201cligatures,\u201d and other obstacles, ordure was facile princeps as\na remedy. Likewise, to break up a love affair, nothing was superior to\nthe simple charm of placing some of the ordure of the person seeking to\nbreak away from love\u2019s thraldom in the shoe of the one still faithful.\nIt is within the bounds of possibility that this remedy would be found\npotential even in our own times, if faithfully applied. \u201cContra philtra,\nitem pro ligatis et maleficiatis a mulieribus sequens Johannes Jacobus\nWeckerus ... pone de egestione seu alvi excremento ipsius mulieris\nmane in fotulari dextro maleficiati et statim cum ipse sentiet f\u0153torum\nsolvitur maleficium.... Quod si in amantis calceum stercus amat\u00e6\nposueris, ubi odorem senserit, solvitur amor,\u201d etc. (several examples are\ngiven).\u2014(\u201cChylologia,\u201d p. 791.)\n\nMr. Chrisfield, of the Library of Congress, Washington, D. C., imparts\na fact which dovetails in with the foregoing item in a very interesting\nmanner. He says that, in his youth, which was passed on the Eastern Shore\nof Maryland, he learned that, among the more ignorant classes of that\nsection it was a rule that when a father observed the growing affection\nof his son for some young girl, he should endeavor to obtain a little of\nher excrement, and make the youth wear it under the left arm-pit; if he\nremained constant in his devotion after being subjected to this test,\nthe father felt that it would be useless to interpose objection to the\nnuptials.\n\nThere is a case mentioned in Scotland in which \u201caversion was inspired on\nthe part of the female.\u201d To remedy this \u201cthe man got a cake\u201d (ingredients\nnot mentioned) \u201cto be put under his left arm, betwixt his shirt and his\nskin, observing silence, until the nuptial couch was sprinkled with water\nand the mystical cake withdrawn.\u201d\u2014(\u201cSuperstitions of Scotland,\u201d Dalyell,\np. 305.)\n\nOne might safely wager guineas to shillings that, in the above example\nthe mystical cake was the legitimate descendant of one formerly\ncompounded of very unsavory ingredients, and that the water with which\nthe nuptial couch was to be sprinkled, had replaced a fluid closely\nrelated to the liquid employed by the Hottentots on such occasions.\n\n\u201cTo procure the dissolving of bewitched and constrained love, the\nparty bewitched must make a jakes (i. e. privy) of the lover\u2019s shoe.\nAnd to enforce a man, how proper soever he be, to love an old hag, she\ngives unto him to eate (among other meates) her own dung.\u201d\u2014(Scot\u2019s\n\u201cDiscoverie,\u201d p. 62.)\n\nThis subject of \u201cNouer l\u2019aiguillette\u201d is referred to by Dulaure.\u2014(\u201cTrait\u00e9\ndes Dif. Cultes,\u201d vol. ii. p. 288.)\n\n\u201cIf a man makes water upon a dog\u2019s urine, he will become disinclined to\ncopulation, they say.\u201d\u2014(Pliny, lib. xxx. c. 49.)\n\n\u201cBeware thee that thou mie not where the hound mied; some men say that\nthere a man\u2019s body changeth so that he may not, when he cometh to bed\nwith his wife, bed along with her.\u201d\u2014(De Med. de Quad. of Sextus Placitus,\nfrom \u201cSaxon Leechdoms,\u201d vol. i. p. 365.)\n\n\n\n\nXXXI.\n\nSIBERIAN HOSPITALITY.\n\n\nA curious manifestation of hospitality has been noticed among the\nTchuktchi of Siberia: \u201cLes Tschuktschi offrent leurs femmes aux\nvoyageurs; mais ceux-ci, pour s\u2019en rendre dignes, doivent se soumettre \u00e0\nune \u00e9preuve d\u00e9go\u00fbtante. La fille ou la femme qui doit passer la nuit avec\nson nouvel h\u00f4te lui pr\u00e9sente une tasse pleine de son urine; il faut qu\u2019il\ns\u2019en rince la bouche. S\u2019il a ce courage, il est regard\u00e9 comme un ami\nsinc\u00e8re; sinon, il est trait\u00e9 comme un ennemi de la famille.\u201d\u2014(Dulaure,\n\u201cDes Divinit\u00e9s G\u00e9n\u00e9ratrices,\u201d Paris, 1825, p. 400.)\n\nAmong the Tchuktchees of Siberia, \u201cit is a well known custom to use\nthe urine of both parties as a libation in the ceremony; and likewise\nbetween confederates and allies, to pledge each other and swear eternal\nfriendship.\u201d\u2014(\u201cIn the Lena Delta,\u201d Melville, p. 318.)\n\nThe presentation of women to distinguished strangers is a mark of savage\nhospitality noted all over the world, but never in any other place with\nthe above peculiar accompaniment; yet Mungo Park assures his readers\nthat, during his travels in the interior of Africa, a wedding occurred\namong the Moors while he was asleep. He was awakened from his doze by an\nold woman bearing a wooden bowl, whose contents she discharged full in\nhis face, saying it was a present from the bride.\n\nFinding this to be the same sort of holy water with which a Hottentot\npriest is said to sprinkle a newly married couple, he supposed it to be\na mischievous frolic, but was informed that it was a nuptial benediction\nfrom the bride\u2019s own person, and which, on such occasions, is always\nreceived by the young unmarried Moors as a mark of distinguished\nfavor.\u2014(Quoted in Brand, \u201cPopular Antiquities,\u201d London, 1849, vol. ii. p.\n152, article \u201cBride-Ales.\u201d See also Mungo Park\u2019s \u201cTravels in Africa,\u201d New\nYork, 1813, p. 109.)\n\nIn Hottentot marriages \u201cthe priest, who lives at the bride\u2019s kraal,\nenters the circle of the men, and coming up to the bridegroom, pisses\na little upon him. The bridegroom receiving the stream with eagerness\nrubs it all over his body, and makes furrows with his long nails that\nthe urine may penetrate the farther. The priest then goes to the outer\ncircle and evacuates a little upon the bride, who rubs it in with the\nsame eagerness as the bridegroom. To him the priest then returns, and\nhaving streamed a little more, goes again to the bride and again scatters\nhis water upon her. Thus he proceeds from one to the other until he has\nexhausted his whole stock, uttering from time to time to each of them\nthe following wishes, till he has pronounced the whole upon both: \u2018May\nyou live long and happily together. May you have a son before the end\nof the year. May this son live to be a comfort to you in your old age.\nMay this son prove to be a man of courage and a good huntsman.\u2019\u201d\u2014(Peter\nKolbein, Voy. to the Cape of Good Hope, in Knox, \u201cVoyages,\u201d London, 1777,\nvol. ii. pp. 399, 400. This statement of Kolbein is cited by Maltebrun,\nUniv. Geog. vol. ii. article \u201cCape of Good Hope,\u201d but he also mentions\nThurnberg, Sparmann and Foster as authorities. Pinkerton, vol. xvi. pp.\n89 and 141, likewise quotes from Thurnberg on this subject.)\n\n\u201cHave I not drunk to your health, swallowed flap-dragons, eat glasses,\ndrank wine, stabbed arms, and done all the offices of protested gallantry\nfor your sake?\u201d\u2014(Marston\u2019s \u201cDutch Courtesan,\u201d London, 1605; see also\nfootnote on the same point in the \u201cHonest Whore,\u201d Thomas Dekkar, 1604,\nedition of London, 1825. \u201cDutch flap-dragons,\u201d \u201cHealths in urine.\u201d See\nalso \u201cA New Way to Catch the Old One,\u201d Thomas Middleton, 1608, ed. of\nRev. Alex. Dyce, London, 1840; footnote to above: \u201cDrinking healths in\nurine was another and more disgusting feat of gallantry.\u201d Again, for\nflap-dragons, see in \u201cRam Alley,\u201d by Ludovick Barry, 1611, ed. of London,\n1825.)\n\nIn the \u201cHistoire Secr\u00e8te du Prince Croq\u2019 \u00c9tron,\u201d M\u2019lle Laubert, Paris,\n1790, Prince Constipati is entertained by the Princess Clysterine; \u201celle\nlui donna de la limonade, de la fa\u00e7on d\u2019Urinette\u201d (p. 17).\n\nBrand has a very interesting chapter, entitled \u201cDrinking Wine in the\nChurch at Marriages,\u201d in which it appears that the custom prevailed\nvery generally among nations of the highest civilization, of having the\nbride, groom, and invited guests, share in a cup or chalice, filled\nwith some intoxicant; in England, a country which has never raised the\ngrape, this drink is wine; in Ireland, it was whiskey. Brand traces it\nback to a Gothic origin, but he himself calls attention to the breaking\nof wine-glasses at the marriage ceremony among Hebrews, from which\ncircumstance a still greater antiquity may be inferred.\n\n\u201cCobbler\u2019s punch,\u201d urine with a cinder in it.\u2014(Grose, \u201cDictionary of\nBuckish Slang,\u201d London, 1811.)\n\n\u201cA beautiful lady, bathing in a cold bath, one of her admirers, out of\ngallantry, drank some of the water.\u201d\u2014(Idem, article \u201cToast.\u201d)\n\n\u201cWe were told that the priest (of the Hottentots) certainly gives\nthe nuptial benediction by sprinkling the bride and groom with his\nurine.\u201d\u2014(Lieut. Cook, R. N., in \u201cHawkesworth\u2019s Voyages,\u201d London, 1773,\nvol. iii. p. 387.)\n\nSimilar statements are to be found in the writings of Hahn and others of\nthe Dutch missionaries to the natives of South Africa.\n\nThe malevolence of witchcraft seems to have taken the greatest pleasure\nin subtle assaults upon those just entering the married state.\nFortunately, amulets, talismans, and counter-charms were within reach of\nall who needed them. The best of all these was thought to be urination\nthrough the wedding-ring.\u2014(See Brand, \u201cPop. Ant.,\u201d vol. iii. p. 305.)\n\nThe variants of this practice are innumerable, and are referred to by\nnearly all the old writers.\n\nBeckherius tells his readers that to counteract the effects of\nwitchcraft, and especially of \u201cNouer l\u2019Aiguillette\u201d ... \u201cSi per nuptialem\nannulum sponsius mingat, fascina et Veneris impotentia solvetur, qua a\nmaleficiis ligatus fuit.\u201d\u2014(\u201cMed. Microcos.\u201d p. 66.)\n\n\u201cPisse through a wedding-ring if you would know who is hurt in his\nprivities by witchcraft.\u201d\u2014(Reg. Scot, \u201cDiscoverie,\u201d p. 64.)\n\n\u201cSi quis aliquo veneficio impotens ad usum veneris factus fuerit at quam\nprimum mingat per annulum conjugalem.\u201d\u2014(Frommann, \u201cTract. de Fascinat.\u201d\np. 997.)\n\nEtmuller did not believe that witches could \u201cnouer l\u2019aiguillette;\u201d\nhe attributed that effect to excessive modesty; yet all the remedies\nmentioned by him, by which the testes of the bridegroom were to be\nanointed, contained \u201cZibethum\u201d as an ingredient.\u2014(See his \u201cOpera Omnia,\u201d\nvol. i. p. 461 b, and 462 a.)\n\nFor loss of virility, Paullini recommends drinking the urine of a bull,\nimmediately after he has covered a cow, and smear the pubis with the\nbull\u2019s excrements; also piss through the engagement ring (pp. 152, 153).\n\nBut when witches have been the occasion of such impotence, the victim\nshould urinate through the wedding ring immediately after discovering\nhis misfortune; he also advises urination upon a broom; human ordure was\nalso efficacious. Or, take castor-oil plant, put it into a pot, add some\nof the patient\u2019s urine, hermetically seal, boil slowly, and then bury in\nan unfrequented spot. By this method, the witches will either be made\nto piss blood, or have other tormenting pains until they relieve the\nbewitched one.\u2014(Idem, pp. 264, 265.)\n\nEtmuller describes another \u201csympathetic\u201d cure for this infirmity: This\nprescribed that the bridegroom should catch a fish (the Latin word is\n\u201clucium,\u201d meaning probably our pike), forcibly open its mouth, urinate\ntherein, and throw the fish back in the water, upstream; then try to\ncopulate, taking care to urinate through the wedding-ring, both before\nand after. \u201cSi quis emat lucium piscem sexus masculini, huic per vim\naperiatur os, et in os ejus immittatur urinam, maleficiati. Hic lucius\nita vivus immittatur in fluvium, idque contra ejusdem cursum ... subito\nnamque tollitur maleficium si non sit nimis inveteratum, etc.... probatum\netiam fuit si sponsus ante copulationem et etiam post eam mittat suam\nurinam per annulum sponsalitium quem accepit a sponsa.\u201d He gives\nanother cure, of much the same kind, which, however, required that the\nmicturation through the ring should be done in a cemetery while the\npatient was lying on his back on a tombstone. \u201cA vetula suppeditato dum\nscil. in cementerio quodam missit urinam per annulum cujusdam lapidis\nsepulchro incumbentis.\u201d\u2014(Etmuller, vol. i. p. 462 a, 462 b.)\n\nThis remedy is believed in and practised by the peasantry in some\nparts of Germany to the present day. \u201cA married man who has become\nimpotent through evil influences can obtain relief by forming\na ring with his thumb and forefinger, and urinating through it\nsecretly.\u201d\u2014(\u201cSagen-m\u00e4rchen, Volkaberglauben, aus Schwaben,\u201d Drs.\nBirlinger and Buck, Freiburg, 1861, p. 486.)\n\nGrimm, in his \u201cTeutonic Mythology\u201d (vol. iii.) refers to \u201cNouer\nl\u2019aiguillette,\u201d but adds nothing to what has been presented above.\n\nThere are certain quaint usages connected with weddings among the\npeasantry of Russia, as well as among the rustic population of England,\nwhich might excite the curiosity of antiquarians. In the first case,\nthere is a \u201csprinkling\u201d with water once used by the bride for the purpose\nof bathing her person; in the other, there is a \u201csale\u201d of a liquid by the\nbride, this liquid being an intoxicant.\n\nWedding ceremonies of the peasantry of Samogitia: \u201cThe bride was led on\nthe wedding-day three times round the fireplace of her future husband; it\nwas then customary to wash her feet, and with the same water that had\nbeen used for that purpose the bridal bed, the furniture, and all the\nguests were sprinkled.\u201d\u2014(Maltebrun, \u201cUniv. Geog.,\u201d vol. ii. p. 548, art.\n\u201cRussia.\u201d)\n\nBy a reference back to page 60 of this volume, it will be seen that the\nQueen of Madagascar favored her subjects in the same way. This sprinkling\nwith the water used as above may be a survival of a former practice, in\nwhich the aspersion was with the urine of the bride.\n\n\u201cBride-Ale, Bride-Bush, and Bride-Stake are nearly synonymous terms, and\nare all derived from the circumstance of the bride\u2019s selling ale on the\nwedding-day, for which she received, by way of contribution, whatever\nhandsome price the friends assembled on the occasion chose to pay her for\nit.\u201d (Brand, \u201cPop. Ant.,\u201d vol. ii. p. 143, art. \u201cBride-Ales.\u201d) In this\narticle he introduces the story from Mungo Park already given in these\npages, and seems to have a suspicion that the custom above described\ncould be traced back to a rather unsavory origin.\n\nThe derivation of the English word \u201cbridal\u201d is very obscure; Fosbroke\nsays that the word \u201cbride-ale\u201d comes from the bride\u2019s selling ale on her\nwedding-day, and the friends contributing what they liked in payment\nof it.\u2014(\u201cCyclop. of Antiq.,\u201d vol. ii. p. 818, under \u201cMarriage\u201d and\n\u201cBride-Ales.\u201d)\n\nThe Latin name for beer or ale was \u201ccerevisia,\u201d which would seem to be a\nderivative from the name of the goddess. It may, in earlier ages, have\nbeen a beverage dedicated to that goddess, employed in her libations, and\nheld sacred as the means of producing the condition of inebriation, which\nin all nations has been looked upon as sacred. R\u00e9clus tells that there\nare still nations who regard their brewers as priests, and there are\nothers who exalt their milkmen to that office: \u201cLes Chewsoures du Caucase\nont leurs pr\u00eatres brasseurs; les Todas des Neilgherries leurs divins\nfromagiers.\u201d\u2014(\u201cLes Primitifs,\u201d p. 116, article \u201cLes Inoits Occidentaux.\u201d)\n\nHazlitt mentions the case where the Fairies, having a mock baptism and no\nwater at hand, made use of strong beer.\u2014(\u201cFairy Tales,\u201d London, 1875, p.\n385.)\n\nBeer would appear entitled to claim as old an origin as alcohol; it\nis mentioned in the sacred books of the Buddhists of Tibet: \u201cLa Bi\u00e8re\nd\u2019hiver (dguntchang).\u201d\u2014(\u201cPratimoksha Sutra,\u201d translated by W. W.\nRockhill, Paris, 1885, Soci\u00e9t\u00e9 Asiatique.)\n\n\n\n\nXXXII.\n\nPARTURITION.\n\n\nFor the cure of sterility, Pliny says that \u201cauthors of the very highest\nrepute ... recommend the application of a pessary made of the fresh\nexcrement voided by an infant at the moment of its birth.\u201d The urine\nof eunuchs was considered to be \u201chighly beneficial as a promoter of\nfruitfulness in females.\u201d\u2014(Lib. xxviii. cap. 18.)\n\n\u201cA hawk\u2019s dung, taken in honeyed wine, would appear to render females\nfruitful.\u201d\u2014(Idem, lib. xxx. c. 44.)\n\n\u201cUt mulier concipiat, infantis masculi stercus quod primum\nenatus emittet, suppositum locis mulieris conceptionem facit et\npr\u00e6stat.\u201d\u2014(Sextus Placitus, \u201cDe Medicamentis ex Animalibus,\u201d Lyons, 1537,\npages not numbered, article \u201cDe Puello et Puella Virgine.\u201d)\n\nSchurig recommends an application of bull-dung to the genitalia of women\nto facilitate pregnancy. (\u201cChylologia,\u201d vol. ii. p. 602.) The woman drank\nher own urine to ease the pains of pregnancy. (Idem, p. 535.) There is\na method of inducing conception outlined in vol. ii. p. 712, by the use\nof a bath of urine poured over rusty old iron. Mouse-dung was applied\nas a pessary in pregnancy. (Idem, pp. 728, 729.) Hawk-dung drunk by a\nwoman before coitus insured conception. (Idem, p. 748.) Goose or fox dung\nrubbed upon the pudenda of a woman aided in bringing about conception.\n(Idem, p. 748.) Leopard-dung was also supposed to facilitate conception;\npastilles were made of it, and the sexual parts fumigated therewith; or a\npessary was inserted and kept in place for three days and three nights:\n\u201cEa quamvis antea sterilis fuit, deinceps tamen concipiet.\u201d\u2014(Idem, p.\n820.)\n\nBut Schurig warns his readers that care must be exercised in the use\nof such remedies. He gives an instance of a woman who applied the dung\nof a wolf to her private parts, and soon after bearing a child, found\nhim possessed of a wolfish appetite.\u2014(Idem, lib. i. cap. 1, article \u201cDe\nBulimo Brutorum,\u201d p. 24.)\n\n\u201cWhen ladies desire to know whether or not they are enceinte, Paullini\nrecommends that they urinate in an earthen vessel wherein a needle has\nbeen thrown. Let it stand over night; should the needle become covered\nwith small red spots, the woman is enceinte; but should it be black or\nrusty, she is not. To determine whether she is to have a son or daughter,\ndig two small pits; put barley in one, and wheat in the other; let the\nenceinte lady urinate into both; then cover up the vessels with earth; if\nthe wheat sprout first, it is to be a son; if the barley sprout before\nthe wheat, it is to be a daughter.\u201d\u2014(Paullini, p. 163.)\n\nOr, throw a pea into each parcel of urine; then the pea which germinates\nfirst, etc., etc. \u201cAut injiciatur lens in unius cujusque urina et cujus\nefflorescit, ille culpa caret,\u201d is the method suggested by Danielus\nBeckherius.\u2014(\u201cMed. Microcos. aut Spagyria Microcosmi,\u201d pp. 60, 61,\nquoting from still older authorities.)\n\nHe gives still another plan: \u201cIf you wish to determine whether a woman is\nto bear children, pour some of her urine upon marsh-mallows; if they be\nfound dry on the third day, she\u2019ll not conceive.\u201d \u201cSi explorare volueris,\nutrum mulier ad concipiendam sit idonea, tunc super malvam sylvestram\nurinam ejus funde; si ille tertio die arida fuerit, omnino minus idoneam\nillam habeto.\u201d\u2014(Idem, p. 61.)\n\nPaullini urges that the excrements of goats, hawks, horses, geese, and\nthe urine of camels be taken to remedy sterility (p. 161).\n\nAnd the very same remedies are given by Beckherius and still older\nwriters.\n\nEnglish women, in some localities, drank the urine of their husbands to\nassist them in the hour of labor.\n\n\u201cIn the collection entitled \u2018Sylon, or the Wood\u2019 (p. 130) we read that \u2018a\nfew years ago, in this same village, the women in labor used to drinke\nthe urine of their husbands, who were all the while stationed, as I have\nseen the cows in St. James\u2019s Park, straining themselves to give as much\nas they can.\u2019\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d London, 1849, vol. iii.\narticle, \u201cLady in the Straw.\u201d)\n\n\u201cMariti urina hausta partum difficilem facilitare dicitur.\u201d\u2014(Etmuller,\nvol. ii. p. 265, Schroderi, \u201cDilucidati Zo\u00f6logia.\u201d)\n\nAn instance of the drinking of her own urine by a pregnant woman is to be\nread in Schurig (p. 45), art. \u201cDe Pica.\u201d\n\nThe warm urine of the husband was drunk for the same purpose: \u201cScil.\nHartmannus commendat ut difficiliter pariens libat haustum urin\u00e6 mariti\nsui et ita si hic fuerit genuinus f\u0153tus parientam illam ex parti solvi\nputat; ast si urin\u00e6 aliquid subest erit illud sali volatili ad morem\naliorum omnium volatilium, attribuendum.\u201d (Etmuller, vol. ii. pp. 171,\n172.) Here we have the husband\u2019s urine employed not only as a medicine,\nbut as a test of the wife\u2019s fidelity.\n\nJohn Moncrief directs that, to facilitate conception, a pessary should\nbe inserted in the vagina, of which hare\u2019s dung was to be a component.\nHorse\u2019s dung, drunk in water, aided a woman in childbirth.\u2014(\u201cThe Poor\nMan\u2019s Physician,\u201d Edinburgh, 1716, p. 149.)\n\n\u201cUt mulier post partum in secundis non laboret, de lotio hominis\nsubtiliter gustet et secund\u00e6 statim sequentur.\u201d\u2014(Sextus Placitus.)\n\nDioscorides prescribed both human ordure and the dung of the vulture to\nbring about the expulsion of the f\u0153tus.\u2014(Materia Medica, edition of Kuhn,\nvol. i. p. 232 _et seq._)\n\nGoose-dung, in internal doses, was prescribed by Pliny for the same\npurpose.\u2014(Lib. 30, c. 4.)\n\nBut the dung of the elephant or menstrual blood prevented conception,\naccording to Avicenna: \u201cImpregnationem prohibent ... stercus elephantis,\u201d\nvol. i. p. 390, b 11; \u201cImpregnationem prohibent ... sanguis menstruus, si\nsupponatus.\u201d\u2014(Vol. i. pp. 330, a 35, 388, b 50.)\n\nFor accidents to pregnant women, apply rabbit\u2019s dung externally; for\nmiscarriages, man\u2019s urine, internally; the excreta of lionesses, hawks,\nand chickens, internally; of horses and geese, externally and also\ninternally; and of pigeons and cows, externally. For after-birth pains,\nthe patient\u2019s own urine, externally; or the excrement of chickens,\ninternally.\u2014(Paullini.)\n\nSchurig recommended the use of lion-dung, internally, in cases of\ndifficult parturition.\u2014(\u201cChylologia,\u201d p. 819.)\n\nEtmuller says of secundines: \u201cIn partu difficili nil est pr\u00e6stantius\u201d (p.\n270).\n\nBoth Pliny and Hippocrates recommend hawk-dung in the treatment of\nsterility, and to aid in the expulsion of the f\u0153tus in childbirth; it\nwas to be drunk in wine; their prescription is copied by Etmuller:\n\u201cHippocrates et Plinius ad sterilitatem emendandam propinant.\u201d\u2014(vol. ii.\np. 285.)\n\nFor the expulsion of the dead f\u0153tus, Pliny recommended a fumigation of\nhorse-dung.\u2014(Lib. xxviii. c. 77.)\n\nAnd Sextus Placitus says: \u201cSimiliter, mortuum etiam partum ejicit. Idem\nfacit ut mulier facile pariat si totum corpus suffumigaveris claudit et\nventrem.\u201d\u2014(Cap. \u201cDe Equo.\u201d)\n\nEtmuller advises the use of these fumigations to aid in the expulsion\nof the f\u0153tus and after-birth; a potion of the dung should also be\nadministered in all such cases, being, in his opinion fully equal to the\ndung of dogs or swallows.\u2014(Vol. ii. p. 263.)\n\nA parturient woman in New Hampshire, drank the urine of her husband as\na diuretic, forty or fifty years ago.\u2014(Mrs. Fanny D. Bergen, Cambridge,\nMassachusetts.)\n\nFlemming is another who recommends a draught of the husband\u2019s urine to\naid in delivery: \u201cPorro, in partu difficili, urinam mariti calidam calido\nhaustam esse\u201d (p. 23).\n\n\u201cA urine tub was held above the head of a woman in labor to ward off all\nmanner of evil influences.\u201d\u2014(Henry Rink, \u201cTales and Traditions of the\nEskimo,\u201d Edinburgh, 1875, p. 55.)\n\n\u201cGomez\u201d (which is the \u201cnirang\u201d or urine of the ox) was prescribed to be\ndrunk as a purifying libation by a woman who had miscarried. (See Fargard\nV. Avendidad, Zendavesta (Darmesteter\u2019s translation), Max M\u00fcller\u2019s\nedition. \u201cSacred Books of the East,\u201d Oxford, 1880, p. 62.) \u201cShe shall\ndrink gomez mixed with ashes, three cups of it, or six or nine, to wash\nover the grave within her womb.... When three nights have passed, she\nshall wash her body, she shall wash her clothes, with gomez and with\nwater by the nine holes, and thus shall she be clean.\u201d\u2014(Idem, pp. 63, 90.)\n\n\u201cAvec une tendre sollicitude, les bonnes amies versent sur la t\u00eate de\nla femme en travail le contenu d\u2019un pot de chambre pour fortifier,\ndisent-elles.\u201d\u2014(\u201cLes Primitifs,\u201d Elie R\u00e9clus, p. 43; \u201cLes Inoits\nOrientaux.\u201d)\n\n\u201cThe Commentaires of Bernard the Provincial, informs us\u201d says Daremberg,\n\u201cthat certain practices, not only superstitious but disgusting, were\ncommon among the doctrines of Salerno; one, for instance, was to eat\nthemselves, and also to oblige their husbands to eat, the excrements of\nan ass fried in a stove in order to prevent sterility.\u201d\u2014(\u201cThe Physicians\nof the Middle Ages,\u201d Minor, Cincinnati, Ohio, p. 6, translated from\nDupouy\u2019s \u201cLe Moyen Age M\u00e9dical.\u201d)\n\nMr. Havelock Ellis calls attention to the use of cow\u2019s urine after\nconfinement by the women of the Cheosurs of the Caucasus. See also under\n\u201cWitchcraft,\u201d \u201cTherapeutics,\u201d \u201cDivination,\u201d \u201cAmulets and Talismans,\u201d\n\u201cCures by Transplantation,\u201d \u201cCeremonial Observances.\u201d\n\n\nWEANING.\n\nFor an example of Urinal Aspersion, in connection with Weaning, see on\npage 211.\n\n\n\n\nXXXIII.\n\nINITIATION OF WARRIORS.\u2014CONFIRMATION.\n\n\nThe attainment by young men of the age of manhood is an event which among\nall primitive peoples has been signalized by peculiar ceremonies; in a\nnumber of instances ordure and urine have been employed, as for example:\nThe observances connected with this event in the lives of Australian\nwarriors are kept a profound secret, but, among the few learned is the\nfact that the neophyte is \u201cplastered with goat dung.\u201d\u2014(See \u201cAborigines of\nAustralia,\u201d A. Brough Smyth, London, 1878, vol. i. p. 59, footnote.)\n\nIn some parts of Australia, Smyth says that the youth of fourteen or\nfifteen had to submit himself to the rite of \u201cTid-but,\u201d during which\nhis head was shaved and plastered with mud (\u201cthe head is then daubed\nwith clay\u201d) \u201cand his body is daubed with clay, mud, and charcoal-powder\nand filth of every kind.\u201d (Smyth had previously specified goat-dung.)\n\u201cHe carries a basket under his arm, containing moist clay, charcoal,\nand filth.... He gathers filth as he goes, and places it in the\nbasket.\u201d\u2014(Idem, vol. i. p. 60.)\n\nThe young initiate throws this filth at all the men he meets, but not\nat the women or children, as these have been warned to keep out of his\nway. This is the account given by Smyth, but Featherman, from whom Smyth\nderived his information, makes no such restriction in his text, simply\nstating that the young man was considered to be \u201cexcommunicated _de\nfacto_.\u201d (See A. Featherman, \u201cSocial History of the Races of Mankind,\u201d\n2d Division, London, 1887, p. 152.) But, in either case, it is surely\nremarkable to stumble upon the counterpart of one of the proceedings of\nthe Feast of Fools in such a remote corner of the globe.\n\n\u201cAmong many of the tribes, the ceremony of introducing a native into\nmanhood, is said to be accompanied with some horrible and disgusting\npractices.\u201d\u2014(\u201cThe Nat. Tribes of S. Australia,\u201d Adelaide, 1879,\nIntroduction, xxviii, received through the kindness of the Royal Soc. of\nSydney, N. S. Wales, T. B. Kyngdon, Secretary.)\n\n\u201cIn order to infuse courage into boys, a warrior, Kerketegerkai, would\ntake the eye and tongue of a dead man (probably of a slain enemy), and\nafter mincing them and mixing with his urine, would administer the\ncompound in the following manner. He would tell the boy to shut his\neyes and not look, adding: \u2018I give you proper kaikai\u2019 (\u2018kaikai\u2019 is an\nintroduced word, being the jargon English for food). The warrior then\nstood up behind the sitting youth, and putting the latter\u2019s hand between\nhis (the man\u2019s) legs, would feed him. After this dose, \u2018heart along,\nboy no fright.\u2019\u201d\u2014(A. C. Haddon, \u201cThe Ethnography of the Western Tribes\nof Torres Straits,\u201d in Journal of the Anthrop. Institute, Great Britain\nand Ireland, xix. no. 3, 1890, p. 420. Received through the kindness of\nProfessor H. C. Henshaw, U. S. Geol. Survey, Washington, D. C.)\n\n\u201cSome other customs are altogether so obscene and disgusting I must, even\nat the risk of leaving my subject incomplete, pass them over by only thus\nbriefly referring to them.\u201d\u2014(\u201cNat. Tr. of S. Australia,\u201d p. 280.)\n\nMonier Williams repeats almost what M\u00fcller says about the Parsis. A young\nParsi undergoes a sort of confirmation, during which \u201che is made to drink\na small quantity of the urine of a bull.\u201d\u2014(\u201cModern India,\u201d London, 1878,\np. 178.)\n\n\nFEARFUL RITE OF THE HOTTENTOTS.\n\nA religious rite of still more fearful import occurs among the same\npeople at the initiation of their young men into the rank of warriors\u2014a\nceremony which must be deferred until the postulant has attained his\neighth or ninth year. It consists, principally, in depriving him of the\nleft testicle, after which the medicine man voids his urine upon him.[67]\n\n\u201cAt eight or nine years of age, the young Hottentot is, with great\nceremony deprived of his left testicle.\u201d (Kolbein, p. 402.) He says\nnothing about an aspersion with urine in this instance, but on the\nsucceeding page he narrates that there is first a sermon from one of\nthe old men, who afterwards \u201cevacuates a smoking stream of urine all\nover him, having before reserved his water for that purpose. The youth\nreceives the stream with eagerness and joy; and making furrows with the\nlong nails in the fat upon his body, rubs in the briny fluid with the\nquickest action. The old man, having given him the last drop, utters\naloud the following benediction: \u2018Good fortune attend thee; live to old\nage. Increase and multiply. May thy beard grow soon.\u2019\u201d\u2014(Idem, p. 403.)\n\n\u201cThe young Hottentot, who has won the reputation of a hero by killing\na lion, tiger, leopard, elephant, etc., is entitled to wear a bladder\nin his hair; he is formally congratulated by all his kraal. One of the\nmedicine-men marches up to the hero and pours a plentiful stream over him\nfrom head to foot,\u2014pronouncing over him certain terms which I could never\nget explained. The hero, as in other cases, rubs in the smoking stream\nupon his face and every other part with the greatest eagerness.\u201d\u2014(Idem,\np. 404.)\n\nRev. Theophilus Hahn cites Kolbein in \u201cBeitr\u00e4ge f\u00fcr Kunde der\nHottentoten,\u201d in Jahrbuch f\u00fcr Erdkunde, von Dresden, 1870, p. 9, as\ncommunicated by Dr. Gatchett of the Bureau of Ethnology, Washington, D.\nC. For further references to the Hottentot ceremony of Initiation, by\nsprinkling the young warrior with urine, consult Pinkerton\u2019s \u201cVoyages,\u201d\nvol. xvi. pp. 89 and 141, where there is a quotation from Thurnberg\u2019s\n\u201cAccount of the Cape of Good Hope.\u201d See also Maltebrun, \u201cUniv. Geog.\u201d\nvol. ii. article \u201cThe Cape of Good Hope.\u201d\n\nThe Indians of California gave urine to newly-born children. \u201cAt time\nof childbirth, many singular observances obtained; for instance,\nthe old women washed the child as soon as it was born, and drank of\nthe water; the unhappy infant was forced to take a draught of urine\nmedicinally.\u201d\u2014(Bancroft, H. H. \u201cNative Races,\u201d vol. i. p. 413.)\n\nForlong states that at the time of investiture of the Indian boy with\nthe sacred thread, \u201cthe fire is kindled with the droppings of the sacred\ncow.\u201d\u2014(\u201cRivers of Life,\u201d London, 1883, vol. i. p. 323.)\n\nValuable information was also received from Mr. Edward Palmer, of\nBrisbane, Queensland, Australia, especially in regard to the Kalkadoon\ntribe near Cloncurry, who are among those who split the urethra.\n\nIn order to bring up an Eskimo child to be an \u201cAngerd-lartug-sick,\u201d\u2014that\nis, \u201ca man brought up in a peculiar manner, with a view to acquiring a\ncertain faculty by means of which he might be called to life again and\nreturned to land, in case he should be drowned,\u201d\u2014\u201cfor this purpose the\nmother had to keep a strict fast and the child to be accustomed to the\nsmell of urine.\u201d\u2014(Rink, \u201cTales and Traditions of the Eskimo,\u201d p. 45.)\n\nR\u00e9clus says of the Inuit child selected to be trained as an Angekok:\n\u201cSit\u00f4t n\u00e9e, la petite cr\u00e9ature sera asperg\u00e9e d\u2019urine de mani\u00e8re \u00e0\nl\u2019impr\u00e9gner de son odeur caract\u00e9ristique; c\u2019est d\u00e9cid\u00e9ment leur eau\nb\u00e9nite. Ailleurs, la barbe, la chevelure, l\u2019enti\u00e8re personne des rois\net sacrificateurs sont ointes d\u2019huile prise dans de saintes ampoules;\nailleurs, elles sont beurr\u00e9es et barbouill\u00e9es de bouse soigneusement\n\u00e9tendue.\u201d\u2014(\u201cLes Primitifs,\u201d p. 84, \u201cLes Inoits Occidentaux.\u201d)\n\nFor initiation in witchcraft, \u201cDans la Hesse, le postulant se place\nsur du fumier en pronon\u00e7ant des formules magiques, et pique un crapaud\navec un b\u00e2ton blanc qu\u2019il jette ensuite \u00e0 l\u2019eau.\u201d\u2014(\u201cLa Fascination,\u201d J.\nTuchmann, in \u201cM\u00e9lusine,\u201d Paris, July-August, 1890, p. 93.)\n\n\u201cI am strongly inclined to the belief that all these rites are survivals\nor debased vestiges of the blood-covenant practice, by which the\npartaking of each other\u2019s selves (by whatever is a portion of one\u2019s self)\nis a form of covenanting by which two persons become as one. Are you\naware of the fact that the habit of giving the urine of a healthy child\nto a new-born babe has prevailed down to the present day among rustic\nnurses in New England, if not elsewhere, in America? I can bear personal\ntestimony to this fact from absolute knowledge. It is a noteworthy\nfact that the Hebrew word _chaneek_, which is translated \u2018trained\u2019 or\n\u2018initiated,\u2019 and which is used in the proverb, \u2018Train up a child,\u2019 etc.,\nhas as its root-idea (as shown in the corresponding Arabic word) the\n\u2018opening of the gullet\u2019 in a new-born child, the starting the child in\nits new life. Among some primitive peoples fresh blood, as added life,\nis thus given to a babe; and in other cases it is urine.\u201d\u2014(Personal\nletter from Rev. H. K. Trumbull, editor of the \u201cSunday-School Times,\u201d\nPhiladelphia, April 19, 1888.)\n\n\u201cThe priesthood of the false gods is hereditary in the family.... Others\nmay be introduced into the corps of fetich priests, but they have to pay\ndearly for the honor.... Every morning before sunrise and every evening\nat sunset the aspirants were heard singing in choir, directed by an\nold fetich priestess.\u201d These ceremonies of consecration \u201clast several\ndays.... The crinkled hair which is completely shaved off of some, and\nonly from the crown of the head of others, the aspersion of lustral\nwater, the imposition of the new name.\u201d\u2014(\u201cFetichism,\u201d Rev. P. Baudin, New\nYork, 1885, pp. 74, 75.)\n\n\u201cOne observer of the customs of the blacks has stated in the journal of\nthe Anthropological Society of London that in the Hunter River District\nof New South Wales, the catechumens at some parts of the Bora ceremonies\nare required to eat ordure; but I have made diligent inquiries in the\nsame locality and elsewhere, but have found nothing to corroborate his\nstatement. Similarly, in one district in Queensland, it is said that the\nblacks, whether at the Bora or not I cannot say, make cup-like holes in\nthe clay soil, collect their urine in them, and drink it afterwards. This\nlatter statement may be true, but I have never been able to substantiate\nit by information from those who know. Various considerations, however,\nlead me to think it possible that our blacks, in some places at least\n(for their observances are not everywhere the same), may use ordure and\nurine in that way, thinking that the evil spirit will be propitiated by\ntheir eating in his honor that which he himself delights to eat; just as\nin Northwestern India a devotee may be seen going about with his body\nplastered all over with human dung in honor of his god. And our blacks\nhave good reason to try to propitiate this unclean spirit (Gunungdhukhya)\nin every possible way, for they believe that he can enter their bodies,\nand effecting a lodgment in their abdomen, feed there on the foulest of\nthe contents, and thus cause cramps, fits, madness, and other serious\ndisorders. The non-Aryan population of India have similar beliefs;\nfor among the devil-worshippers of Western India there are certain\nmalignant spirits called Bhutas; and these in their habits are similar to\nGunungdhukhya. They too cause mischief by taking possession of the body,\nand they delight to devour human beings; they too live in desert places,\nespecially among tall trees. They take the forms of men and animals, and\nprowl about in burial-grounds, and eat the carcasses.\u201d\u2014(Personal letter\nfrom John Frazer, LL.D., dated Sydney, New South Wales, December 24,\n1889.)\n\nThis correspondent has struck the keynote of the curious behavior of the\nprophet Ezekiel and others. Believing, as was believed in their day, that\ndeities ate excrement, why should not they, the representatives of the\ngods, eat it too? And if a god enter into a man\u2019s body to eat excrement,\nwhy should not the victim feed him on that which is so acceptable, and by\ngorging him free himself from pain?\n\nSee, under \u201cWar Customs,\u201d the use of the drink _wysoccan_ by the Indians\nof Virginia, in their ceremonies of initiation.\n\nSee, under \u201cOrdeals and Punishments,\u201d page 254, in regard to the belief\nof the Australians.\n\n\nWAR-CUSTOMS.\u2014ARMS AND ARMOR.\n\nIt is remarkable that we should be able to adduce any example of the\nemployment of excrementitious matter in war customs; not that we should\nnot suspect their existence, but because on occasions of such importance\nthe medicine-men, who arrogate to themselves so much consequence in\nall military affairs, would naturally be more careful to conceal their\nperformances from profane eyes. There is very little reason to doubt\nthat a fuller examination would be rewarded with new facts of additional\ninterest and value.\n\nWhen the Dutch were besieging Batavia, in the Island of Java, in 1623,\nthe natives daubed themselves with human ordure, in all likelihood for\nsome vague religious purpose,\u2014\u201ca 1629, in obsidione Batavos obsessos, in\ndefectu aliorum ad defensionem necessariorum requisitorum hostes suos\nIndos stercore humano ex cloacis collecto, ollisque in ipsorum nuda\ncorpora conjecto, fugasse.\u201d\u2014(\u201cChylologia,\u201d p. 795.)\n\n\u201cLes Malais se servent de l\u2019urine pour tremper leurs fameux criss. Ils\nenfoncent ces poignards dans la terre, et pendant un certain temps,\nils viennent uriner de mani\u00e8re que cette terre soit toujours imbib\u00e9e\nd\u2019urine.\u201d\u2014(Personal letter from Dr. Bernard, Cannes, France, dated July\n7, 1888.)\n\nAgainst what was known in the Middle Ages as \u201cmagical impenetrability,\u201d\nhuman ordure was in high repute. The sword or \u201cmachete\u201d of the person\nexposed to attack from such an enemy should be rubbed in pig-dung. But\nlet Schurig tell his own story: \u201cScilicet, priusquam cum adversario hujus\nrei suspecto congrediaris, cuspis mach\u00e6r\u00e6 vel gladii, stercori suillo\ninfigatur; vel si eminus agendum, globuli bomberdis infarciendi per\nsphincterem ani ducantur; quod certissimum dicitur antidotum contra hanc\nnon minus quam Diaboli Incantationes.\u201d\u2014(\u201cChylologia,\u201d p. 791, par. 64.)\n\nFrommann states that arms may be bewitched so that they can do\nharm; but he makes no mention of human or animal excreta in such\nconnection.\u2014(\u201cTract. de Fascinat.,\u201d p. 654.)\n\n\u201cDum gladio quo vulnus fuit inflictum sive cruento sive non cruento\napplicatur unguentum quod vocant magneticum armarium quo curatur vulnus.\u201d\n(Etmuller, vol. i. p. 68.) This magnetic ointment was made of human\nordure and human urine.\n\nSee also page 298 of this volume.\n\n\u201cThe Scythians prefer mares for the purposes of war, because they can\npass their urine without stopping in their career.\u201d\u2014(Pliny, lib. viii.\ncap. 66.)\n\nThe \u201cblack drink\u201d of the Creeks and Seminoles was an emetic and cathartic\nof somewhat violent nature. It was used by the warriors of those tribes\nwhen about to start out on the war-path or engage in any important\ndeliberations.\u2014(See Cornwallis Clay\u2019s dissertation upon the Seminoles of\nFlorida, in \u201cAnnual Report of Bureau of Ethnology,\u201d Washington, D. C.,\n1888.)\n\nThe \u201cblack drink\u201d of the Creeks was made from the Iris Versicolor\n(Natural order, Iridac\u00e6a), \u201can active emeto-cathartic, abundant in swampy\ngrounds throughout the Southern States.\u201d\u2014(See Brinton, \u201cMyths of the New\nWorld,\u201d New York, 1868, p. 274.)\n\nBeverly mentions \u201ca mad potion,\u201d \u201cthe Wysoccan,\u201d used by the Indians of\nVirginia during \u201can initiatory ceremony called Huskansaw, which took\nplace every sixteen or twenty years,\u201d which he calls \u201cthe water of\nLethe,\u201d and by the use of which they \u201cperfectly lose the remembrance\nof all former things, even of their parents, their treasure, and their\nlanguage.\u201d\u2014(\u201cGolden Bough,\u201d vol. ii. p. 349, quoting Beverly\u2019s \u201cHistory\nof Virginia,\u201d London, 1722, p. 177.)\n\nSee, under \u201cInsults,\u201d p. 256, for the war customs of the Samoans. See\nalso \u201cCatamenia;\u201d \u201cWitchcraft.\u201d\n\n\n\n\nXXXIV.\n\nHUNTING AND FISHING.\n\n\nThe African hunter in pursuit of game, such as elephants, anoints himself\n\u201call over with their dung.\u201d\u2014(Father Merolla, in Pinkerton, vol. xvi. p.\n251, \u201cVoyage to Congo.\u201d) This, he says, is merely to deceive the animal\nwith the smell.\n\nPliny relates that in Heraklea the country-people poisoned panthers with\naconite. But the panthers had sense enough to know that human excrement\nwas an antidote. (Lib. xxviii. c. 2.) Again in lib. viii. c. 41 he tells\nof the aconite-poisoned panther curing itself by eating human excrement.\nKnowing this fact, the peasants suspend human excrement in a pot so high\nin the air that the panther exhausts itself in jumping to reach it, and\ndies all the sooner.\n\nSchurig (\u201cChylologia,\u201d p. 774) has the above tale, but has taken it from\nClaudius \u00c6milianus, as well as Pliny.\n\nThe reindeer Tchuktchi feign to be passing urine in order to catch their\nanimals which they want to use with their sleds. The reindeer, horses,\nand cattle of the Siberian tribes are very fond of urine, probably on\naccount of the salt it contains, and when they see a man walking out from\nthe hut, as if for the purpose of relieving his bladder, they follow him\nup, and so closely that he finds the operation anything but pleasant.\n\n\u201cThe Esquimaux of King William\u2019s Land and the adjacent peninsula often\ncatch the wild reindeer by digging a pit in the deep snow, and covering\nit with thin blocks of snow, that would break with the weight of an\nanimal. They then make a line of urine from several directions, leading\nto the centre of the cover of the pitfall, where an accumulation of snow,\nsaturated with the urine of the dog, is deposited as bait. One or more\nanimals are thereby led to their destruction.\u201d\u2014(Personal letter from the\nArctic explorer, W. H. Gilder, dated New York, October 15, 1889.)\n\n\u201cThe dogs of the Esquimaux are equally fond of excrement, especially\nin cold weather, and when a resident of the Arctic desires to relieve\nhimself, he finds it necessary to take a whip or a stick to defend\nhimself against the energy of the hungry dogs. Often, when a man wants to\nurge his dog-team to greater exertion, he sends his wife or one of the\nboys to run ahead, and when at a distance, to stoop down and make believe\nhe is relieving himself. The dogs are thus spurred to furious exertion,\nand the boy runs on again, to repeat the delusion. This never fails of\nthe desired effect, no matter how often repeated.\u201d\u2014(Idem.)\n\n\u201cI only know one superstitious use of excrement,\u2014that wherein the\nhooks were placed round some before the fishing incantations began.\u201d\n(\u201cThe Maoris of New Zealand,\u201d E. Tregear, in \u201cJournal of the Anthrop.\nInstitute,\u201d London, 1889.) This bears a very close resemblance to certain\nof the uses of cow-dung in India.\n\nThe people of Angola, west coast of Africa, when about to set out on a\nhunt, are careful to collect the dung of the elephant, antelope, and\nother kinds of wild animals, and hand them to the medicine-man, who makes\na magical compound out of them, and places it in a horn. It then serves\nas an amulet, and will ensure success in the hunt.\u2014(\u201cMuhongo,\u201d an African\nboy from Angola; interpretation made by Rev. Mr. Chatelain.)\n\n\n\n\nXXXV.\n\nDIVINATION.\u2014OMENS.\u2014DREAMS.\n\n\nAmong the ancients there was a method of divination by excrementitious\nmaterials.\u2014(See \u201cScatomancie,\u201d in Bib. Scat. p. 28.)\n\n\u201cGaule, in his \u2018Mag-Astromancers Posed and Puzzled\u2019 (p. 165), enumerates\nas follows the several species of divination.\u201d (Here follows a list of\nfifty-three kinds.) One of the kinds enumerated is \u201cSpatalomancy, by\nskin, bones, excrement.\u201d\u2014(Brand, \u201cPop. Ant.,\u201d pp. 329, 330.)\n\nIn the \u201cRhudhiradhyaya, or Sanguinary Chapter,\u201d translated from the\nCalica Puran, in the 4th vol. \u201cAsiatic Researches,\u201d 4th ed., London,\n1807, the following is stated in regard to human victims: \u201cIf, at the\ntime of presenting the blood, the victim discharges f\u00e6ces or urine, or\nturns about, it indicates certain death to the sacrificer.\u201d\n\nThe Peruvians had one class of wizards (i. e., medicine-men) who \u201ctold\nfortunes by maize and the dung of sheep.\u201d\u2014(\u201cFables and Rites of the\nYncas,\u201d Padre Cristoval de Molina, translated by Clement C. Markham,\nHakluyt Society Transactions, London, 1873, vol. xlviii., p. 14. Molina\nresided in Cuzco, as a missionary, from 1570 to 1584.)\n\n\u201cLes Hachus (a division of the Peruvian priesthood) consultaient l\u2019avenir\nau moyen de grains de ma\u00efs ou des excr\u00e9ments des animaux.\u201d\u2014(Balboa,\n\u201cHistoire de P\u00e9rou,\u201d p. 29, in Ternaux, vol. xv.)\n\nSee, also, D. G. Brinton\u2019s \u201cMyths of the New World,\u201d New York, 1868, pp.\n278, 279.\n\nDucange, enumerating the pagan superstitions which still survived\nin Europe in A.D. 743, mentions divination or augury by the dung of\nhorses, cattle, or birds: \u201cDe auguriis vel avium, vel equorum, vel boum\nstercoracibus.\u201d\u2014(Ducange, Glossary, article \u201cStercoraces.\u201d)\n\n\u201cWhat wise man would think that God would commit his counsel to a dog,\nan owle, a swine, or a toade; or that he would hide his secret purposes\nin the dung or bowels of beastes?\u201d Reg. Scot (\u201cDiscoverie,\u201d p. 150),\nspeaking of the omens consulted by Spaniards, English, and others,\nsays: \u201cAmong the rustics of France, to dream of ordure was regarded as a\nsign of good luck; in like manner, to have a ball, or anything that one\ncarried in the hand, fall in ordure, was also a sign of good fortune.\u201d\n\n\u201cTo dream of ordure means that somebody is going to try to bewitch\nyou.\u201d\u2014(\u201cMuhongo,\u201d a boy from Angola, Eastern Africa, in conversation with\nCaptain Bourke; translation by Rev. Mr. Chatelain.)\n\nThis belief in the good or bad prognostications to be derived from dreams\nabout ordure, was very widely disseminated. \u201cLuck, or Good Luck. To tread\nin Sir Reverence; to be bewrayed; an allusion to the proverb, \u2018Sh-tt-n\nluck is good luck.\u2019\u201d\u2014(\u201cGrose, Dict. of Buckish Slang,\u201d London, 1811.)\n\n\u201cInasmuch as the sun of morning, or spring, comes out of the dark-blue\nbird of night, we can understand the popular Italian and German\nsuperstition, that when the excrement of a bird falls upon a man it is\nan omen of good luck. The excrement of the mythical bird of night, or\nwinter, is the sun.\u201d\u2014(\u201cZo\u00f6l. Mythol.,\u201d Angelo de Gubernatis, vol. ii. p.\n176, London, 1872.)\n\n\u201cWhen a Hindu child\u2019s horoscope portends misfortune or crime, he is\nborn again from a cow, thus: being dressed in scarlet, and tied on a\nnew sieve, he is passed between the hind legs of a cow, forward through\nthe fore legs to the mouth, and again in the reverse direction, to\nsimulate birth; the ordinary birth ceremonies (aspersion, etc.) are\nthen gone through, and the father smells his son as a cow smells her\ncalf.\u201d\u2014(Frazer, \u201cTotemism,\u201d Edinburgh, 1887, p. 33.)\n\nTo put one\u2019s foot in dung is supposed by the French peasantry to imply\nthe acquirement of wealth.\u2014(Mr. W. W. Rockhill.)\n\nAmong the Kamtchatkans, if a child has been born in stormy weather, they\nbelieve that to be a bad omen, and that the child will cause storm and\nrain wherever it goes. As soon as it is grown and can speak, they purify\nit, and appease heaven by the following method: During a most violent\nstorm of wind and rain, the child is compelled to walk naked, holding a\ncup or shell of Mytues high above its head, around the ostrag and all\nbalagans and dog huts, and to say the following prayer to Billukai and\nhis Kamuli: \u201cGsaulga, set yourselves down and stop urinating or storming;\nthis shell is used to salty but not to sweet water; you make me very wet,\nand I almost freeze to death; besides, I have no clothing; see how I\ntremble.\u201d\u2014(Steller, translated by Bunnemeyer.)\n\nDivination by urine seems to have been superseded by holy water in a\n\u201cchrystall.\u201d Scot, speaking of the latter mode, says: \u201cThey take a glass\nvial, full of holy water, ... on the mouth of the vial or urinall,\u201d\netc.\u2014(\u201cDiscoverie,\u201d p. 188.)\n\nThere is among children in the United States and England, and possibly\non the continent of Europe as well, a superstition to the effect that\nthe one who plucks the dandelion will become addicted to the habit of\nurinating in bed during sleep. The author has been unable to trace the\norigin of the curious notion or to obtain any explanation of it.\n\n\u201cLeontodon. Dandelion. Children that eat it in the evening\nexperience its diuretic effects in the night, which is the reason\nthat other European nations as well as the British vulgarly call\nit piss-a-bed.\u201d\u2014(Encyclop\u00e6dia, Philadelphia, Penn., 1797, article\n\u201cLeontodon.\u201d)\n\n\u201cThe following compendious new way of magical divination, which we find\nso humorously described in Butler\u2019s \u2018Hudibras\u2019 as follows, is affirmed by\nM. Le Blanc, in his \u2018Travels,\u2019 to be used in the East Indies:\u2014\n\n    \u201c\u2018Your modern Indian magician\n    Makes but a hole in th\u2019 earth to pisse in,\n    And straight resolves all questions by it,\n    And seldom fails to be in th\u2019 right.\u2019\u201d\n\n(Brand, \u201cPopular Antiquities,\u201d vol. iii. p. 331, article \u201cDivination.\u201d)\n\nCicero makes no mention of a method of divination by excrement, although,\nas shown by the references from the \u201cBib. Scat.\u201d and from Ducange, such\nmethods must have been in vogue.\n\nThe Kamtchatkans believe that \u201cif they ease nature during sleep, it\nsignifies guests of their nation.\u201d\u2014(Steller, translated by Bunnemeyer.)\n\nMontfaucon says that the Roman Haruspices \u201cobserved in the beasts that\nwere sacrificed not only the entrails in general, but also the gall and\nbladder in particular.\u201d\u2014(\u201cL\u2019Antiquit\u00e9 expliqu\u00e9e,\u201d lib. i. part 1, cap. 6.)\n\nSee extract from Gilder\u2019s \u201cSchwatka\u2019s Search,\u201d under \u201cMortuary\nCeremonies,\u201d p. 262. See \u201cWitchcraft,\u201d \u201cAmulets and Talismans,\u201d\n\u201cUrinoscopy,\u201d \u201cVirginity,\u201d \u201cSterility,\u201d \u201cCourtship and Marriage,\u201d\n\u201cChildbirth.\u201d\n\n\n\n\nXXXVI.\n\nORDEALS AND PUNISHMENTS, TERRESTRIAL AND SUPERNAL.\n\n\nIn beginning this chapter it is fair to say that oaths will herein be\nregarded as a modified form of the ancient ordeal, in which the affiant\ninvokes upon himself, if proved to have sworn falsely, the tortures of\nthe ordeal, mundane or celestial, which in an older form of civilization\nhe would have been obliged to undergo as a preliminary trial.\n\nThe author learned while campaigning against the Sioux and Cheyennes, in\n1876-1877, that the Sioux and Assinaboines had a form of oath sworn to\nwhile the affiant held in each hand a piece of buffalo chip.\n\nAmong the Hindus, \u201csometimes the trial was confined to swallowing\nthe water in which the priest had bathed the image of one of the\ndivinities.... The negroes of Issyny dare not drink the water into\nwhich the fetiches have been dipped when they affirm what is not the\ntruth.\u201d\u2014(\u201cPhil. of Magic,\u201d Eus\u00e8be Salverte, New York, 1862, vol. ii. p.\n123.)\n\nThey formerly may have drunk the urine of the god or priest.\n\nIn \u201cthe \u2018Domesday Survey,\u2019 in the account of the city of Chester, vol.\ni. p. 262, we read: \u2018Vir sive mulier falsam mensuram in civitate faciens\ndeprehensus, IIII solid. emendab. Similiter malam cervisiam faciens, aut\nin Cathedra ponebatur stercoris, aut IIII solid. de prepotis.\u2019\u201d\u2014(Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 103, article \u201cDucking Stool.\u201d)\n\n\u201cThe ducking stool was a legal punishment. Roguish brewers and bakers\nwere also liable to it, and they were to be ducked in stercore in the\ntown ditch.\u201d\u2014(Southey, \u201cCommonplace Book,\u201d 1st series, p. 401, London,\n1849.)\n\nIn Loango, Africa, \u201cWhen a man is suspected of an offence he is carried\nbefore the king,\u201d and \u201cis compelled to drink an infusion of a kind of\nroot called \u2018imbando.\u2019 ... The virtue of this root is that, if they\nput too much into the water, the person that drinketh it cannot void\nurine.... The ordeal consists in drinking and then in urinating as a\nproof of innocence.\u201d\u2014(See \u201cAdv. of Andrew Battell,\u201d in Pinkerton\u2019s\n\u201cVoyages,\u201d vol. xvi. p. 334.)\n\nIn Sierra Leone the natives have a curious custom to which they subject\nall of their tribe suspected of poisoning. They make the culprit drink a\ncertain \u201cred water; after which for twenty-four hours he is not allowed\nto ease nature by any evacuation; and should he not be able to restrain\nthem, it would be considered as strong a proof of his guilt as if he had\nfallen a victim to the first draught.\u201d\u2014(Lieutenant John Matthews, R. N.,\n\u201cVoyage to Sierra Leone,\u201d 1785, London, 1788, p. 126.)\n\nIn the Hindu mythology, \u201cslanderers and calumniators, stretched upon\nbeds of red-hot iron, shall be obliged to eat excrements.\u201d\u2014(Southey,\n\u201cCommonplace Book,\u201d 1st series, London, 1849, p. 249. He also refers to 2\nKings xviii. 27, and to Isaiah xxxvi. 12.)\n\n\u201cD\u2019apr\u00e8s le syst\u00e8me religieux de Brahme, la punition des calomniateurs\ndans l\u2019enfer, consiste \u00e0 \u00eatre nourris d\u2019excr\u00e9ments.\u201d\u2014(Majer. Dict.\nMythol. en Allemagne, t. 2, p. 46; Bib. Scat., p. 12.)\n\nHerodotus relates that Pheron, the son of Sesostris, conqueror of Egypt,\nbecame blind, and remained so for ten years.\n\n\u201cBut in the eleventh year an oracle reached him from the city of Buto,\nimporting that the time of his punishment was expired, and he should\nrecover his sight by washing his eyes with the urine of a woman who had\nintercourse with her own husband only, and had known no other man.\u201d\nHerodotus goes on to relate that Pheron tried the urine of his own wife\nand that of many other women ineffectually; finally he was cured by\nthe urine of a woman whom he took to wife; all the others he burnt to\ndeath.\u2014(\u201cEuterpe,\u201d part ii. cap. 3.)\n\nIn the \u201cHistoire Secr\u00e8te du Prince Croq\u2019 \u00c9tron,\u201d par M\u2019lle Laubert,\nParis, 1790, King Petaud orders Prince Gadourd to be buried alive in\nordure,\u2014a punishment which would have suggested the author\u2019s acquaintance\nwith Brahminical literature even had she not confessed it in these terms:\n\u201cGenre de supplice qui n\u2019\u00e9tait pas nouveau puisque d\u2019apr\u00e8s le syst\u00e8me\nreligieux de Brahme, la punition des calomniateurs dans l\u2019enfer, consiste\n\u00e0 \u00eatre nourri d\u2019excr\u00e9ments.\u201d\n\nThe Africans have an ordeal,\u2014\u201ca superstitious ordeal, by drinking the\npoisonous Muave,\u201d which induces vomiting only, according to Livingston\n(\u201cZambesi,\u201d London, 1865, p. 120). This may or may not be the \u201cred drink\u201d\nof Lieutenant Matthews cited above.\n\nUnder the head of \u201cLatrines,\u201d allusion has been made to the prohibition,\nin the laws of the Thibetan Buddhists, against throwing ordure upon\ngrowing plants, etc. There is another case mentioned by Rockhill,\nwhich may as well be inserted here: \u201cSi une bhikshuni jette des\nexcr\u00e9ments de l\u2019autre c\u00f4t\u00e9 d\u2019un mur sans y avoir regard\u00e9, c\u2019est un\npacittiya.\u201d\u2014(\u201cPratimoksha Sutra,\u201d translated by W. W. Rockhill, Soc.\nAsiatique, Paris, 1885.)\n\nIn the words just quoted we find the definition of the offence as a\n\u201cpacittiya,\u201d or sin. The punishment for each sin or class of sins was\ncarefully regulated and well understood in Thibetan nunneries.\n\n\u201cCock-stool.\u201d \u201cA seat of ignominy ... in which scolding or immoral\nwomen used to be placed formerly as a punishment; ... same as \u2018sedes\nStercoraria.\u2019\u201d\u2014(\u201cFolk-Etymology,\u201d Rev. A. Smythe-Palmer, London, 1882.\nSee also Chambers\u2019s \u201cBook of Days,\u201d vol. i. p. 211.)\n\nThe Chinese have a very curious and very horrible mode of punishment;\ncriminals of certain classes are enclosed in barrels or boxes filled\nwith building lime, and exposed in a public street to the rays of the\nnoon-day sun; food in plenty is within reach of the unfortunate wretches,\nbut it is salt fish, or other salt provision, with all the water needed\nto satisfy the thirst this food is certain to excite, but in the very\nalleviation of which the poor criminals are only adding to the torments\nto overtake them when by a more copious discharge from the kidneys the\nlime shall \u201cquicken\u201d and burn them to death.\n\nIn the famous bull of Ernulphus, Bishop of Rochester, cited in \u201cTristram\nShandy,\u201d the delinquent was to be cursed, \u201cmingendo, cacando.\u201d\u2014(See\n\u201cTristram Shandy,\u201d Lawrence Sterne, ed. of London, 1873, vol. i. p. 188.)\n\n\u201cFasting on bread and drinking water defiled by the excrement of a fowl\u201d\nare among the disciplinary punishments cited in Fosbroke\u2019s \u201cMonachism,\u201d\nLondon, 1817, p. 308, note.\n\nThis specimen of monastic discipline may be better understood when\nread between the lines. The veneration surrounding chicken-dung in the\nreligious system of the Celts, prior to the introduction of the Christian\nreligion, could be uprooted in no more complete manner than by making\nits use a matter of scorn and contempt; history is replete with examples\nwherein we are taught that the things which are held most sacred in one\ncult are the very ones upon which the fury and scorn of the superseding\ncultus are wreaked. On this point read the notes taken from the pamphlet\nof Mr. James Mooney, in regard to the superstitions attaching to the uses\nof chicken-dung among the Irish peasantry.\n\n\u201cI have mentioned the sacrifice of cocks by Kelts; it was, and still\nis, all over Asia, the cheap, common, and very venial substitute for\nman.\u201d\u2014(\u201cRivers of Life,\u201d Forlong, London, 1883, vol. ii. p. 274.)\n\nWe may reasonably infer that the dung of chickens as used by the Irish is\na representative of, and a substitute for, human ordure.\n\nThe Easter season which has preserved and transmitted to our times\nso many pagan usages, has among its superstitions one to the effect\nthat \u201cevery person must have some part of his dress new on Easter day,\nor he will have no good fortune that year. Another saying is that\nunless that condition be fulfilled, the birds are likely to spoil your\nclothes.\u201d\u2014(Brand, \u201cPop. Antiq.\u201d vol. i. p. 165, art. \u201cEaster Day.\u201d)\n\nThe Kalmucks believe in many places of future punishment, one of\nthem being \u201cun de ces s\u00e9jours est couvert d\u2019une nu\u00e9e d\u2019ordures et de\nvidanges.\u201d (Pallas, Paris, 1793, vol. i. p. 552.) This is the belief\ninculcated by their Lamas.\n\nAt the Lithuanian festival called \u201cSabarios,\u201d fowls were killed\nand eaten. \u201cThe bones were then given to the dog to eat; if he did\nnot eat them all up, the remains were buried under the dung in the\ncattle-stall.\u201d\u2014(\u201cThe Golden Bough,\u201d vol. ii. p. 70.)\n\nIn cases of sickness \u201cthe inhabitants of a village are forbidden to wash\nthemselves for a number of days, ... and to clean their chamber-pots\nbefore sun-rise.\u201d\u2014(\u201cThe Central Eskimo,\u201d Dr. Franz Boas, in Sixth An.\nRep. Bur. of Ethnol. Wash. D. C. 1888, p. 593.)\n\n\u201cWe have seen that in modern Europe, the person who cuts or binds or\nthreshes the last sheaf is often exposed to rough treatment at the hands\nof his fellow-laborers. For example, he is bound up in the last sheaf and\nthus encased is carried or carted about, beaten, drenched with water,\nthrown on a dunghill, etc.\u201d\u2014(\u201cThe Golden Bough,\u201d i. 367.)\n\nIn several parts of Germany, the Fool of the Carnival was buried under a\ndung-heap. (Idem, vol. i. p. 256.) Further on, is given this explanation:\n\u201cThe burying of the representative of the Carnival under a dung-heap\nis natural, if he is supposed to possess a quickening and fertilizing\ninfluence like that ascribed to the effigy of Death.\u201d\u2014(Idem, vol. i. p.\n270.)\n\n\u201cIn Siam it was formerly the custom, on one day of the year, to single\nout a woman broken down by debauchery, and carry her on a litter through\nall the streets, to the music of drums and hautboys. The mob insulted\nher and pelted her with dirt; and, after having carried her through the\nwhole city, they threw her on a dunghill.... They believed that the woman\nthus drew upon herself all the malign influences of the air and of evil\nspirits.\u201d\u2014(Idem, vol. ii. p. 196.)\n\nIn Suabia there is a rough harvest game in which one of the laborers\ntakes the part of the sow; he is pursued by his comrades and if they\ncatch him \u201cthey handle him roughly, beating him, blackening or dirtying\nhis face, throwing him into filth.... At other times he is put in a\nwheelbarrow.... After being wheeled round the village, he is flung on a\ndunghill.\u201d\u2014(Idem, vol. ii. pp. 27, 28.)\n\nThe negroes of Guinea are firm believers in the theory of Obsession,\nand have a god \u201cAbiku\u201d who \u201ctakes up his abode in the human body.\u201d He\ngenerally bothers little children, who sometimes die. \u201cIf the child\ndies, the body is thrown on the dirt-heap to be devoured by wild\nbeasts.\u201d\u2014(\u201cFetichism,\u201d Baudin, p. 57.)\n\n\u201cThe Iroquois inaugurated the new year in January\u201d with \u201ca festival\nof dreams.... It was a time of general license.... Many seized the\nopportunity of paying off old scores by belaboring obnoxious persons, ...\ncovering them with filth and hot ashes.\u201d\u2014(\u201cThe Golden Bough,\u201d vol. ii. p.\n165, quoting Charlevoix, \u201cLa Nouvelle France.\u201d)\n\n\u201cDuring the madder harvest in the Dutch province of Zealand, a stranger\npassing by a field where the people are digging the madder roots, \u2018will\nsometimes call out to them, Koortspillers\u2019 (a term of reproach). Upon\nthis, two of the fleetest runners make after him, and if they catch him,\nthey bring him back to the madder field and bury him in the earth up to\nhis middle at least, jeering at him all the while; they then ease nature\nbefore his face.\u201d\u2014(Idem, vol. i. p. 379.)\n\n\u201cNow, it is an old superstition that by easing nature on the spot where\na robbery is committed, the robbers secure themselves for a certain time\nagainst interruption.... The fact, therefore, that the madder-diggers\nresort to this proceeding in presence of the stranger proves that they\nconsider themselves robbers and him as the person robbed.\u201d\u2014(Idem, p. 380.)\n\nIn connection with the above, the following deserves consideration:\n\u201cReverence. An ancient custom which obliges any person easing himself\nnear the highway or footpath, on the word \u2018reverence\u2019 being given him\nby a passenger, to take off his hat with his teeth, and, without moving\nfrom his station, to throw it over his head, by which it frequently falls\ninto the excrement. This was considered as a punishment for the breach of\ndelicacy. A person refusing to obey this law might be pushed backwards.\nHence, perhaps, the term \u2018sir-reverence.\u2019\u201d\u2014(Grose, \u201cDict. of Buckish\nSlang.\u201d)\n\nIt is more likely that the practice had some connection with the fear of\nwitchcraft, or the evil eye of the stranger; we can hardly credit that\npeasantry living in an age when the highest classes received their guests\nat bedside receptions, \u201cruelles,\u201d or in their \u201ccabinets d\u2019aisance,\u201d would\nbe squeamish in the trifling matter just alluded to.\n\nIn Japan \u201cWhen any of these panders die ... their bodies are cast upon a\ndunghill.\u201d\u2014(John Saris, in Purchas, i. 368, A.D. 1611.)\n\n\u201cThe tricks of the fayry called Pach.\u201d \u201cI smurch her face if it be\ncleane, but if it be durty, I wash it in the next pisse-pot I can\nfinde.\u201d\u2014(\u201cLife of Robin Goodfellow,\u201d Black Letter, London, 1628, in\nHazlitt\u2019s \u201cFairy Tales,\u201d London, 1875, p. 205.)\n\nBut the \u201cwomen fayries,\u201d under similar circumstances, \u201cwash their faces\nand hands with a gilded child\u2019s clout.\u201d\u2014(Idem, p. 206.)\n\n\u201cTheir own spirits too will have nothing but excrement to eat, if during\nlife the rites of the Bora (Initiation) have not been duly performed.\nWith this compare the declaration of the Indian Manes (xii. 71) that a\nKahatya who has not done his duty, will, after death, have to live on\nordure and carrion. And in the Melanesian Hades the ghosts of the wicked\nhave nothing to eat but vile refuse and excrement.\u201d\u2014(Personal Letter from\nJohn Frazer, LL.D., to Captain Bourke, dated Sydney, New South Wales,\nDec. 24, 1889.)\n\nThe Australians believed that if a man did not allow the septum of the\nnose to be pierced, he would suffer in the next world. \u201cAs soon as ever\nthe spirit Egowk left the body, it would be required, as a punishment, to\neat Toorta-gwannang\u201d (filth not proper for translation).\u2014(\u201cAborigines of\nVictoria,\u201d Smyth, vol. i. p. 274.)\n\nAmong some of the Australian tribes is found a potent deity named\n\u201cPund-jel,\u201d whom Mr. Andrew Lang thinks may be the Eagle-Hawk. \u201cAs\na punisher of wicked people, Pund-jel was once moved to drown the\nworld, and this he did by a flood which he produced (as Dr. Brown\nsays of another affair) by a familiar Gulliverian application of\nhydraulics.\u201d\u2014(\u201cMyth, Rit., and Relig.,\u201d Lang, London, 1887, ii. 5.)\n\nMaurice cites five meritorious kinds of suicide, in the second of which\nthe Hindu devotee is described as \u201ccovering himself with cow-dung,\nsetting it on fire, and consuming himself therein.\u201d\u2014(Maurice, \u201cIndian\nAntiquities,\u201d London, 1800, vol. ii. p. 49.)\n\n    \u201cThrow this slave upon the dunghill.\u201d\u2014(King Lear, act iii. sc. 6.)\n\nWhen Squire Iden killed Jack Kade he exclaimed:\u2014\n\n    \u201cHence will I drag thee, headlong by the heels,\n    Unto a dunghill which shall be thy grave.\u201d\u2014(2 K. Henry, vi. 10.)\n\n    \u201c_Steward._ Out, dunghill.\u201d\u2014(King Lear, act iv. sc. 6.)\n\n\u201cForbearance from meat and work are also prescribed to a single woman\nin case the sun or moon (though we should rather call it a bird flying\nby) should let any uncleanness drop upon her; otherwise, she might\nbe unfortunate, or even deprived of her life.\u201d\u2014(Crantz, \u201cHistory of\nGreenland,\u201d London, 1767, vol. i. p. 216.)\n\nThe \u201cbitter water\u201d of the Hebrew ordeals by which the woman accused of\nunfaithfulness was either proved innocent, or had her belly burst upon\ndrinking, presents itself in this connection.\u2014(See Numbers v.)\n\nDante, in his cap. xiii. speaks of those condemned for flattery: \u201ca crowd\nimmersed in ordure.\u201d\u2014(Cary\u2019s translation.)\n\nDucange alludes to what may have been an ordeal or a punishment: \u201cAquam\nsordidam et stercoratem super sponsam jactare.\u201d\u2014(\u201cIn Lege Longobardi,\u201d\nlib. i. tit. 16, c. 8.)\n\nThe Hebrew prophets sat on dungheaps while the recalcitrant people\nof Israel were warned: \u201cBehold, I will spread dung upon your faces,\neven the dung of your solemn feasts, and one shall take you away with\nit.\u201d\u2014(Malachi ii. 3.)\n\nBy reference to another portion of this volume, it will be seen that\nstercoraceous matter was deemed potent in frustrating witchcraft. Thus\na mother was ordered to throw a \u201cchangeling\u201d child upon a dunghill (p.\n403.) The prostitutes of Amsterdam kept horse-dung in their houses for\ngood luck, etc. Consequently, when we read of the corpses of criminals or\nwitches having been thrown upon dunghills, we may let fancy indulge the\nidea that it was to render nugatory any schemes the ghost might cherish\nof wreaking revenge.\n\nThe historian Suetonius relates that the unfortunate Roman emperor\nVitellius was pelted with excrement before being put to death.\n\nAmong the unlawful acts for Brahmans or Kshatriyas who are compelled to\nsupport themselves by following the occupations of Vaisyas, is selling\nsesamum, unless \u201cthey themselves have produced it by tillage.... If he\napplies sesamum to any other purpose but food, anointing, and charitable\ngifts, he will be born again as a worm, and together with his ancestors\nbe plunged into his own ordure.\u201d\u2014(\u201cVasishtha,\u201d cap. ii. 27-30. \u201cSacred\nBooks of the East,\u201d Oxford, 1882, vol. xiv., edition of Max M\u00fcller. This\nis one of the oldest of the Sacred Books. The same prohibition is to be\nfound in \u201cPrasna\u201d 11, \u201cAdhyaya\u201d 1, \u201cKandika\u201d 2.)\n\n\n\n\nXXXVII.\n\nINSULTS.\n\n\nIt is somewhat singular to find in the myths of the Zu\u00f1is\u2014the very\npeople among whom we have discovered the existence of this filthy rite\nof urine-drinking\u2014an allusion to the fact that to throw urine upon\npersons or near their dwellings was to be looked upon as an insult of\nthe gravest character. During the early winter of 1881 the author was at\nthe Pueblo of Zu\u00f1i, New Mexico, while Mr. Frank H. Cushing was engaged\nin the researches which have since placed him at the head of American\nanthropologists, and then heard recited by the old men the long myth of\nthe young boy who went to the Spirit Land to seek his father. One of the\nincidents upon which the story-tellers dwelt with much insistence was the\ndegradation and ignominy in which the boy and his poor mother lived in\ntheir native village, as was shown by the fact that their neighbors were\nin the habit of emptying their urine vessels upon their roof and in front\nof their door.\n\nThe threat made against the Jews by Sennacherib (in Isaiah xxxvi. 12)\ndeserves consideration in this connection; and also the threat in the Old\nTestament, \u201cThere shall not be left one that pisses against the wall.\u201d\n\n\u201cConnected with the Samoan wars, several other things may be noted, such\nas consulting the gods, ... haranguing each other previous to a fight,\nthe very counterpart of Abijah, King of Judah, and even word for word\nwith the filthy-tongued Rabshakeh.\u201d\u2014(\u201cSamoa,\u201d Turner, p. 194.)\n\nThe people of Samoa have a myth relating a separation which occurred\nbetween the natives of several islands, due to the fact that the men and\nwomen living on Tutuaila \u201cbegan to make a dunghill of their floating\nisland.\u201d\u2014(Olosenga, idem, p. 225.)\n\n\u201cNebuchadnezzar likewise gave Zedekiah (after he had made him dance and\nplay before him a long while) a laxative drink, so that, like a beastly\nold fellow (as there are many such betwixt York and London), _totus\ndeturpatus fuit_, he smelt as ill as your Ajax.\u201d In a marginal reference,\nhe adds: \u201cAccording to an old ballad,\u2014\n\n    \u2018And all to b\u2e3an was he, was he.\u2019\u201d\n\n\u2014(Harington, \u201cAjax,\u201d p. 35.)\n\nThis behavior, disgusting as it appears to us in all its features,\nhad its parallel in the conduct of a prominent member of European\naristocracy, who was wont to indulge his anger in a manner strikingly\nsimilar to the above at such moments as seemed to be proper for the\npunishment of his servants. His name is suppressed at the request of the\ncorrespondent furnishing the item.\n\nNiebuhr says that the grossest insult that can be offered to a man,\nespecially a Mahometan, in Arabia, is to spit upon his beard, or to say\n\u201cDe l\u2019ordure sur ta barbe.\u201d\u2014(\u201cDesc. de l\u2019Arabie,\u201d Amsterdam, 1774, p. 26.)\n\nNiebuhr\u2019s remarks in regard to the offence taken by the Bedouins at such\nan infraction of their etiquette as flatulence are repeated in a vague\nand guarded form by Maltebrun (\u201cUniv. Geog.,\u201d vol. ii. part \u201cArabia\u201d).\n\nIn Angola, Africa, the greatest insult is, \u201cGo and eat s\u2014t.\u201d\u2014(Muhongo.)\n\n\u201cDunghill. A coward. A cock-pit phrase, all but gamecocks being styled\ndunghills.\u201d\u2014(Grose, \u201cDictionary of Slang,\u201d London, 1811.)\n\nTailors who accepted the wages prescribed by law were styled \u201cDung\u201d by\nthe \u201cFlints,\u201d who refused them.\u2014(Idem.)\n\nAmong the rough games of English sailors was one, \u201cThe Galley,\u201d in which\na mopful of excrement was thrust in a landsman\u2019s face.\u2014(Idem.)\n\nIn Angola, Africa, flatulence is freely permitted among the natives;\nbut any license of this kind taken while strangers are in the vicinity\nis regarded as a deadly insult.\u2014(\u201cMuhongo,\u201d translated by Rev. Mr.\nChatelain.)\n\nIn the report of one of the early American explorations to the\nTrans-Missouri region occurs the story that the Republican Pawnees,\nNebraska, once (about 1780-90) violated the laws of hospitality by\nseizing a calumet-bearer of the Omahas who had entered their village,\nand, among other indignities, making him \u201cdrink urine mixed with bison\ngall.\u201d\u2014(\u201cLong\u2019s Expedition,\u201d Philadelphia, 1823, vol. i. p. 300.)\n\nBison gall itself sprinkled upon raw liver, just warm from the carcass,\nwas regarded as a delicacy. The expression \u201cexcrement eater\u201d is applied\nby the Mandans and others on the Upper Missouri as a term of the vilest\nopprobrium, according to Surgeon Washington Matthews, U. S. Army (author\nof \u201cHidatsa,\u201d and other ethnological works of authority), whose remarks\nare based upon an unusually extended and intelligent experience.\n\n\u201cThey gave me the abuse of the Punjabi, ... pelting me with sticks and\ncow-dung till I fell down and cried for mercy.\u201d\u2014(\u201cGemini,\u201d Rudyard\nKipling, in \u201cSoldiers Three,\u201d New York, 1890.)\n\n\u201cMay the garbage of the foundations of the city be thy food; may the\ndrains of the city be thy drink.\u201d\u2014(\u201cThe Chaldean Account of Genesis,\u201d\nGeorge Smith, New York, 1880.)\n\nAmong the Cheyenne expressions of contempt is to be found one which\nrecalls the objurgations of the Bedouins; namely, _natsi-viz_, or\n\u201cs\u2014t-mouth.\u201d\u2014(Personal notes of September 25, 1878, interview with the\nchiefs of the Northern Cheyennes, Ben Clark, interpreter.)\n\nRev. J. Owen Dorsey, who has made such prolonged and careful studies of\nthe manners and myths of the tribes of the Siouan stock, is authority for\nthe statement that the worst insult that one Ponca can give another is to\nsay, \u201cYou are an eater of dog-dung;\u201d and it is noticeable that the words\nof the expression are rarely used in the language of every-day life. He\ngives other examples from myths, etc., and supplies a variant of the\nstory narrated by Captain Long; but as all this is to appear in one of\nthe Doctor\u2019s coming books, it is omitted from these pages.\n\nThe Kamtchatkans say, \u201cMay you have one hundred burning lamps in your\npodex,\u201d \u201cEater of f\u00e6ces with his fish-spawn,\u201d etc.\u2014(Steller, translated\nby Bunnemeyer.)\n\n\u201cStercus.\u201d As a term of abuse.\u2014\u201cNolo stercus curi\u00e6 dici\nGlauciam.\u201d\u2014(Cicero, \u201cDe Oratoribus,\u201d 3, 41, 164; Andrew\u2019s \u201cLatin\nDictionary,\u201d New York, 1879, article \u201cStercus.\u201d)\n\nCaracalla put to death those who made water in front of his statues.\n\u201cDamnati sunt eo tempore (that is, the end of his wars with the\nGermans) qui urinam in eo loco ferrant in quo statu\u00e6 aut imagines erant\nprincipis.\u201d\u2014(\u00c6lius Lampridius, \u201cLife of the Emperor Caracalla,\u201d edition\nof Frankfort, 1588, p. 186, lines 43 and 44.)\n\nThere are some very singular laws of the ancient Burgundians in regard\nto abusive words. \u201cSi quis alterum concagatum clamaverit, 120 denariis\nmulctetur.\u201d\u2014(Barrington, \u201cObs. on the Statutes,\u201d London, 1775, p. 315.)\n\n    \u201cI\u2019ll pick thy head upon my sword,\n    And piss in thy very visonomy.\u201d\n\n            (\u201cRam Alley,\u201d Ludowick Barry, 1611, edition of London, 1825.)\n\n    \u201cThe devil\u2019s dung in thy teeth.\u201d\n\n      (\u201cThe Honest Whore,\u201d Thomas Dekkar, 1604, edition of London, 1825.)\n\n\u201cAgain the coarsest word, _khara_. The allusion is to the vulgar saying,\n\u2018Thou eatest skitel\u2019 (that is, \u2018Thou talkest nonsense\u2019). Decent English\nwriters modify this to \u2018Thou eatest dirt;\u2019 and Lord Beaconsfield made it\nridiculous by turning it into \u2018eating sand.\u2019\u201d\u2014(\u201cArabian Nights,\u201d Burton\u2019s\nedition, vol. ii. pp. 222, 223.)\n\nReaders of classical history will recall the incident of the outrage\nperpetrated by the mob of Tarentum upon the person of the Roman\nambassador Posthumus, 282 B.C. A buffoon in the street threw filth upon\nhis toga. The ambassador refused to be mollified, and tersely telling\nhis assailants that many a drop of Tarentine blood would be required to\nwash out the stains, took out his departure. A cruel war followed, and\nthe Tarentines were reduced to the rank of a conquered province.\u2014(See\n\u201cHistory of Rome,\u201d Victor Duruy, English translation, Boston, 1887, vol.\ni. p. 462.)\n\n\u201cWhen the multitude had come to Jerusalem, to the feast of unleavened\nbread, and the Roman cohort stood over the temple, ... one of the\nsoldiers pulled back his garment, and stooping down after an indecent\nmanner, turned his posteriors to the Jews, and spake such words as might\nbe expected upon such a posture.\u201d The narration describes the riot which\nfollowed as a result, and ten thousand people were killed.\u2014(See Josephus,\n\u201cWars of the Jews,\u201d book ii. edition of New York, 1821.)\n\nThe dispute between Richard the Lion-Hearted and the Arch-Duke of\nAustria, which resulted afterwards in the incarceration of the English\nking in a dungeon, had its rise in the great insult of throwing the\nAustrian standard down into a privy. Matthew of Paris says distinctly\nthat Richard himself did this. \u201cNow he, being over well disposed to\nthe cause of the Norman, waxed wroth with the Duke\u2019s train, and gave\na headstrong, unseemly order for the Duke\u2019s banner to be cast into a\ncesspool.\u201d\u2014(See \u201cThe Third Crusade and Richard the First,\u201d T. A. Archer,\nin \u201cEnglish History from Contemporary Writers,\u201d New York, 1889.)\n\n    \u201c_Bigot._ Out, dunghill! Darest thou brave a nobleman?\u201d\n\n                                                    (\u201cKing John,\u201d iv. 3.)\n\n    \u201c_Gloster._ Shall I be flouted thus by dunghill grooms?\u201d\n\n                                              (\u201c1 King Henry VI.,\u201d i. 3.)\n\n    \u201c_York._ Base dunghill villain and mechanical.\u201d\n\n                                              (\u201c2 King Henry VI.,\u201d i. 3.)\n\n\u201c\u2018Khara,\u2019 meaning dung, is the lowest possible insult. \u2018Ta-kara\u2019 is the\ncommonest of insults, used also by modest women. I have heard a mother\nuse it to her son.\u201d\u2014(Burton, \u201cArabian Nights,\u201d vol. ii. p. 59, footnote.)\n\n\n\n\nXXXVIII.\n\nMORTUARY CEREMONIES.\n\n\nA Parsi is defiled by touching a corpse. \u201cAnd when he is in contact\nand does not move it, he is to be washed with bull\u2019s urine and\nwater.\u201d\u2014(\u201cShapast la Shayast,\u201d cap. 2.; \u201cSacred Books of the East,\u201d Max\nM\u00fcller, editor, Oxford, 1880, pp. 262, 269, 270, 272, 273, 279, 281, 282,\n333, 349.)\n\nIn the cremation of a Hindu corpse at Bombay, the ashes of the pyre were\nsprinkled with water, a cake of cow-dung placed in the centre, and around\nit a small stream of cow-urine; upon this were placed plantain-leaves,\nrice-cakes, and flowers.\u2014(\u201cModern India,\u201d Monier Williams, p, 65.)\n\n\u201cThey who return from the funeral must touch the stone of Priapus,\na fire, the excrement of a cow, a grain of sesame, and water,\u2014all\nsymbols of that fecundity which the contact with a corpse might have\ndestroyed.\u201d\u2014(\u201cZo\u00f6l. Mythol.,\u201d De Gubernatis, p. 49.)\n\nThe followers of Zoroaster were enjoined to pull a dead body out of the\nwater. \u201cNo sin attaches to him for any bone, hair, grass, flesh, dung,\nor blood that may drop back into the water.\u201d\u2014(Fargard VI., Vendidad,\nZendavesta, Darmesteter\u2019s edition; Max M\u00fcller\u2019s edition of the \u201cSacred\nBooks of the East,\u201d Oxford, 1880, p. 70.)\n\n\u201cThere dies a man in the depths of the vale; a bird takes flight from\nthe top of the mountain down into the depths of the vale, and it eats up\nthe corpse of the dead man there; then up it flies from the depths of\nthe vale to the top of the mountain; it flies to some one of the trees\nthere,\u2014of the hard-wooded or the soft-wooded, and upon that tree it\nvomits, it deposits dung, it drops pieces from the corpse.... If a man\nchop any of that wood for a fire, he is not regarded as defiled because\n... Ahura-Mazda answered, \u2018There is no sin upon any man for any dead\nmatter that has been brought by dogs, by birds, by wolves, by winds, or\nby flies.\u2019\u201d\u2014(Fargard V., of same work.)\n\nIf a dog had died on a piece of ground, the ground had to lie fallow for\na year; at the end of that time, \u201cthey shall look on the ground for any\nbones, hair, flesh, dung, or blood that may be there.\u201d\u2014(Fargard VI.)\n\nIf the clothing of the dead \u201chas not been defiled with seed or sweat\nor dirt or vomit, then the worshippers of Mazda shall wash it with\ngomez.\u201d\u2014(Fargard VII. Gomez (bull-urine) again alluded to as the great\npurifier on pp. 78-80, 104, 117, 118, 122, 123, 128, 182, 183, 212.)\n\nThe sacred vessels that had been defiled by the touch of a corpse were to\nbe cleaned with gomez.\u2014(Idem, pp. 91, 92.)\n\nThe most efficacious gomez was that of \u201can ungelded bull.\u201d\u2014(Idem, p. 212.)\n\n\u201cThey shall cover the surface of the grave with ashes or\ncow-dung.\u201d\u2014(Fargard VIII.)\n\n\u201cLet the worshippers of Mazda here bring the urine wherewith the\ncorpse-bearers shall wash their hair and their bodies.\u201d\u2014(Fargard VIII.\nSee, also, p. 201 of this volume.)\n\nIn describing the funerals of the Eskimo, Gilder says: \u201cThe closing\nceremony was a most touching one. After \u2018Papa\u2019 had returned from the\ngrave, Armow went out of doors and brought in a piece of frozen something\nthat it is not polite to specify, further than that the dogs had entirely\ndone with it, and with it he touched every block of snow on a level with\nthe beds of the igloo. The article was then taken out of doors and tossed\nup in the air, to fall at his feet; and by the manner in which it fell he\ncould joyfully announce that there was no liability of further deaths in\ncamp for some time to come.\u201d\u2014(\u201cSchwatka\u2019s Search,\u201d Gilder, p. 234.)\n\n\u201cThe Africans have an evil spirit called \u2018Abiku,\u2019 who takes up his\nabode in the human body.\u201d This spirit is believed to cause the\ndeath of children. \u201cIf the child dies, the body is thrown on the\ndirt-heap.\u201d\u2014(\u201cFetichism,\u201d Baudin, p. 57.)\n\nThere is also a purification of the soul of the dying by the same\npeculiar methods. In Coromandel,[68] the dying man is so placed that his\nface will come under the tail of a cow; the tail is lifted, and the cow\nexcited to void her urine. If the urine fall on the face of the sick man,\nthe people cry out with joy, considering him to be one of the blessed;\nbut if the sacred animal be in no humor to gratify their wishes, they are\ngreatly afflicted.\n\n\u201cThe inhabitants of the coast of Coromandel carried those of their sick\nwho were on the point of death, as a last resource, to the back of a fat\ncow, whose tail they twisted to make her urinate; if the cow\u2019s urine\nspread over the whole face of the patient, it was a very good sign to the\ndirty rascals.\u201d\u2014(Paullini, pp. 80, 81.)\n\nWith equal solicitude does the Hottentot medicine-man follow the remains\nof his kinsmen to the grave, aspersing with the same sacred liquid\nthe corpse of the dead and the persons of the mourners who bewail his\nfate.[69]\n\nAt Hottentot funerals, \u201ctwo old men, the friends or relations of the\ndeceased, enter each circle and sparingly dispense their streams upon\neach person, so that all may have some; all the company receive their\nwater with eagerness and veneration. This being done, each steps into\nthe hut, and taking up a handful of ashes from the hearth, comes out\nby the passage made by the corpse, and strews the ashes by little and\nlittle upon the whole company. This, they say, is done to humble their\npride.\u201d\u2014(Kolbein, p. 401.)\n\n\u201cIt is a pity that men in a savage state should take delight in doing\nthat which is nasty, but such is the fact. It is a very common custom for\nthe tribe, or that portion of it who are related to the one who has died,\nto rub themselves with the moisture that comes from the dead friend. They\nrub themselves with it until the whole of them have the same smell as\nthe corpse.\u201d\u2014(\u201cAborigines of Victoria,\u201d Smyth, vol. i. p. 131.) But in a\nfootnote he adds that some of the Australians will not touch a dead body\nwith the naked hand.\n\nIn the mortuary ceremonies of the Encounter Bay tribe (South\nAustralians), \u201cthe old women put human excrement on their heads,\u2014the sign\nof deepest mourning.\u201d\u2014(Idem, vol. i. p. 113.)\n\nThe corpse of an Australian chief was surrounded \u201cwith wailing women,\nsmeared with filth and ashes.\u201d\u2014(\u201cNative Tribes of South Australia,\u201d\nAdelaide, 1879, p. 75, received through the kindness of the Royal\nSociety, New South Wales, Sydney, T. B. Kyngdon, Secretary.)\n\n\u201cIn the burial ceremonies, the women of many tribes besmear or plaster\ntheir heads with excrement and pipe-clay.\u201d\u2014(Personal letter from John F.\nMann, Esq., dated Neutral Bay, Sydney, New South Wales.)\n\n\u201cWhen a child dies, women who carried it in their hands must throw their\njackets away if the child has urinated on them. This is part of the\ncustom that everything that has come in contact with a dead person must\nbe destroyed.\u201d\u2014(\u201cThe Central Eskimo,\u201d Boas, p. 612.)\n\nThe Kootenays of Canada have a ceremonial aspersion after funerals. \u201cWhen\nthose who have buried the body return, they take a thorn bush, dip it\ninto a kettle of water, and sprinkle the doors of all lodges.\u201d\u2014(\u201cReport\non the Northwest Tribes of Canada,\u201d Dr. Franz Boas, to the British\nAssociation for the Advancement of Science, Newcastle-upon-Tyne meeting,\n1889, p. 46.)\n\nDescribing Italian funerals, Blunt says: \u201cWhen the procession has reached\nthe church, the bier is set down in the nave, and the officiating priest,\nin the course of the appointed service, sprinkles the body with holy\nwater three times,\u2014a rite in all probability ensuing from that practised\nby the Romans, of thrice sprinkling the bystanders with the same\nelement.\u201d\u2014(\u201cVestiges,\u201d p. 183.)\n\nIn the Tonga Islands, there are two principal personages,\u2014Tooitonga and\nVeachi,\u2014who are believed to be the living representatives of powerful\ngods. Upon the death of Tooitonga, certain ceremonies are practised,\namong which: \u201cThe men now approach the mount, i. e., the funeral mound,\nit being dark, and, if the phrase be allowable, perform the devotions\nto Cloacina, after which they retire. As soon as it is daylight the\nfollowing morning, the women of the first rank, wives and daughters of\nthe greatest chiefs, assemble with their female attendants, bringing\nbaskets, one holding one side and one the other, advancing two and\ntwo, with large shells to clear up the depositions of the preceding\nnight, and in this ceremonious act of humiliation, no female of the\nhighest consequence refuses to take her part. Some of the mourners in\nthe \u2018fytoca\u2019 generally come out to assist; so that, in a very little\nwhile, the place is made perfectly clean. This is repeated the fourteen\nfollowing nights, and as punctually cleaned away by sunrise every\nmorning. No persons but the agents are allowed to be witnesses of these\nextraordinary ceremonies; at least, it would be considered highly\nindecorous and irreligious to be so. On the sixteenth day, early in the\nmorning, the same females again assemble; but now they are dressed up\nin the finest \u2018gnatoo,\u2019 and most beautiful Hamao mats, decorated with\nribbons, and with wreaths of flowers round their necks; they also bring\nnew baskets ornamented with flowers, and little brooms, very tastefully\nmade. Thus equipped they approach, and act as if they had the same task\nto do as before, pretending to clear away the dirt, though no dirt is\nnow there, and take it away in their blankets.... The natives themselves\nused to regret that the filthy part of these ceremonies was necessary to\nbe performed, ... and that it was the duty of the most exalted nobles,\neven of the most delicate females of rank, to perform the meanest and\nmost disgusting offices, rather than that the sacred grounds in which he\nwas buried should remain polluted.\u201d (Dillon\u2019s \u201cExpedition in Search of La\nPerouse,\u201d London, 1829, vol. ii. pp. 57-59.) Dillon says that this \u201cmust\nbe considered a religious rite, standing upon the foundation of very\nancient customs.\u201d\u2014(Idem, p. 57.)\n\n\n\n\nXXXIX.\n\nMYTHS.\n\n\n\u201cAll peoples have invented myths to explain why they observed certain\ncustoms.\u201d\u2014(\u201cThe Golden Bough,\u201d vol. ii. p. 128.)\n\n\u201cMyth changes while custom remains constant; men continue to do what\ntheir fathers did before them, though the reasons on which their fathers\nacted have long been forgotten. The history of religion is a long attempt\nto reconcile old custom with new reason; to find a sound theory for an\nabsurd practice.\u201d\u2014(Idem, p. 62.)\n\nThe Australians have a myth of the Creation of Man; it is given in Latin:\n\u201cNingorope l\u00e6titi\u00e6 plena in latrina lutum am\u0153ne erubescens cernebat; hoc\nin hominis figuram formabat, qu\u00e6 tactu div\u00e6 motum vitalem sumebat et donc\nridebat.\u201d\u2014(\u201cAborig. of Victoria,\u201d Smyth, vol. i. p. 425.)\n\nThis myth is given in English from another authority, on next page of\nthis volume.\n\nThe Creation Myth of the Australians relates that the god \u201cBund-jil\noceanum creavit minctione per plures dies in terrarum orbem. Bullarto\nBulgo magnam lotii copiam indicat.\u201d (Idem, vol. i. p. 429.) (Bund-jil\ncreated the ocean by urinating for many days upon the orb of the earth.)\nThe natives say that the god being angry \u201cBullarto Bulgo\u201d upon the earth.\nBullarto Bulgo indicates a great flow of urine.\n\nThe same myth has already been given from Andrew Lang, under \u201cOrdeals and\nPunishments.\u201d\n\nIn the cosmogonical myths of the islanders of Kadiack, it is related that\nthe first woman, \u201cby making water, produced seas.\u201d\u2014(Lisiansky, \u201cVoy.\nround the World,\u201d London, 1814, p. 197.)\n\n\u201cIn the fourth story\u201d (i. e., stories told by the Kalmucks and Mongols)\n\u201cit is under the excrement of a cow that the enchanted gem, lost by the\ndaughter of the king, is found.\u201d\u2014(\u201cZo\u00f6l. Mythol.,\u201d De Gubernatis, p. 129.)\n\nIn the mythic lore of the Hindus, the god Utanka sets out on a journey,\nprotected by Indra. \u201cOn his way, he meets a gigantic bull, and a\nhorseman who bids him, if he would succeed, eat the excrement of the\nbull; he does so, rinsing his mouth afterwards.\u201d\u2014(Idem, p. 80.)\n\nFurther on we learn that Utanka was told \u201cthe excrement of the bull was\nthe ambrosia which made him immortal in the kingdom of the serpents.\u201d\n(Idem, pp. 81, 95.) Here we have the analogue of the use of excrement and\nurine in Europe to baffle witches, and of the drinking of the Siberian\ngirl\u2019s urine, which in all probability was proffered to the guest as an\nassurance that no witchcraft was in contemplation, or else to baffle the\nwitches, much as, in England, bridal couples urinated through the wedding\nring.\n\nThe Chinese have a mythical animal which has been identified with the\nTapir; it is called the Mih; to it they ascribe the power to eat iron\nand copper. \u201cFor this reason the urine of this animal is prescribed when\na person has swallowed iron or copper; it will, in a short time, change\nthem into water.\u201d\u2014(\u201cChinese Repository,\u201d Canton, 1839, vol. vii. pp. 46,\n47.)\n\n\u201cThe story of Joa lo Praube is repeated almost word for word in the\nadventures of the Kamtchatkan god \u2018Kutka;\u2019 or, to be more exact, there\nis a myth in which it is narrated that that god had a great many tricks\nplayed upon him, in one of which he runs sticks into his gluteal\nregion.\u201d\u2014(Steller, translated by Bunnemeyer.)\n\nThis god Kutka was a great sodomite, and in some points, resembled the\nanti-natural god of the Sioux.\n\nSpeaking of the god \u201cAidowedo,\u201d the serpent in the Rainbow as believed by\nthe Negroes of Guinea, Father Baudin says: \u201cHe who finds the excrement of\nthis serpent is rich forever, for with this talisman he can change grains\nof corn into shells which pass for money.\u201d (\u201cFetichism,\u201d Rev. F. Baudin,\nNew York, 1885, p. 47.) He goes on to narrate a very amusing tale to the\neffect that the negroes got the idea that a prism in his possession gave\nhim the power to bring the Rainbow down into his room at will, and that\nhe could obtain unlimited quantities of the precious excrement.\n\nAnother myth of the foolish god \u201cKutka\u201d represents him as falling in love\nwith his own excrement and wooing it as his bride; he takes it home in\nhis sleigh, puts it in his bed, and is only restored to a sense of his\nabsurd position by the vile smell.\u2014(Steller, translated by Bunnemeyer.)\n\nPossibly all this may be a myth to explain or to represent the state of\nmind into which those who indulged in the \u201cmuck-a-moor\u201d were thrown, but\neven this interpretation seems far-fetched.\n\nSir John Moore, it is stated, fell in love with his own urine, and we\nhave read from Montaigne the story of the French gentleman who preserved\nhis egest\u00e6 to show to his visitors.\n\nThe tribes of the Narinyeri, Encounter Bay, South Australia, have\na legend that difference in language was caused when certain of\ntheir ancestors \u201cate the contents of the intestines of the goddess\n\u2018Wurruri.\u2019\u201d\u2014(\u201cNat. tribes of South Australia,\u201d Adelaide, 1879, p. 60,\nreceived through the kindness of the Roy. Soc., Sydney, N. S. Wales, T.\nB. Kyngdon, Secretary.)\n\nIn the same chapter we are told of the omission of one or two ceremonies\n\u201cwhich were too indecent for general readers\u201d (p. 61).\n\nIn the \u201cBachiller de Salamanca,\u201d Le Sage has a hero whose misfortunes\nwould lead us to suspect that Le Sage had been reading of some of the\ndoings of the Kamtchatkan god \u201cKutka,\u201d who, among the numerous pranks\nplayed upon him by his enemies, the mice, suffered the ignominy of having\n\u201ca bag made of fish-skin attached to his orificium ani while he lay sound\nasleep. On his way home Kutka desired to relieve nature, but was much\nsurprised, on leaving, at the insignificant deposit notwithstanding he\nhad freed himself of so great a burden.\n\n\u201cSurprised at his cleanliness, he narrated the circumstances to Clachy\n(his wife), who soon discovered the true state of affairs, and pulling\noff Kutka\u2019s pantaloons, detached the heavily laden bag with great\nlaughters.\u201d\u2014(Steller, translated by Bunnemeyer.)\n\nIn the 14th century farce of \u201cLe Muynier,\u201d the Miller has absorbed some\nof the popular ideas of his day, professed by certain philosophers of the\ntime. He believes that, at the moment of death, the soul of a man escapes\nby the anus, and warns the priest to absolve him from his sins, saying:\n\u201cMon ventre trop se d\u00e9termine. Helas! Je ne scay que je face; ostez-vous.\u201d\n\nThe priest answers: \u201cHa! sauf vostre grace!\u201d\n\nThen the miller remarks: \u201cOstez-vous, car je me conchye.\u201d\n\nThe wife and the priest pull the sick man to the edge of the bed and\nplace him in such a position that if the doctrine of soul-departure by\nthe anus be true, they may witness the miller\u2019s final performance. The\nphenomenon of rectal flatulence is now observed, when suddenly, to the\nconsternation of the wife and priest, a demon appears and placing a sack\nover the dying miller\u2019s anus, catches the rectal gas and flies off in\nsulphurous vapor.\u2014(\u201cMed. in the Middle Ages,\u201d Minor, p. 84, translated\nfrom \u201cLe Moyen Age M\u00e9dical,\u201d by Dupouy.)\n\nIt was generally believed in Europe that the eggs of the Basilisk\nor Cockatrice could only be hatched by a toad or by the heat of a\nmanure-pile.\u2014(See \u201cM\u00e9lusine,\u201d Paris, January-February, 1890, p. 20.)\n\nIreland has been called the \u201cUrinal of the Planets\u201d from the constant\nand copious rains which visit it.\u2014(See Grose, \u201cDict. of Buckish Slang,\u201d\nLondon, 1811.)\n\nThe Apaches have a myth, or story, the analogue of the \u201cFee-fo-Fum\u201d of\nour own childhood; but the giant, instead of smelling the blood of an\nEnglishman, in the words given in Spanish, \u201chuele la cagada.\u201d\n\nThe Chinese myth concerning the wonderful digestive powers of the \u201cMih\u201d\nhas its counterpart in the ancient belief that the same power was\npossessed by the Ostrich.\n\n\u201cThe Wangwana and Wanyumbo informed me ... that if the elephant observes\nthe excrement of the rhinoceros unscattered, he waxes furious, and\nproceeds instantly in search of the criminal, when woe befall him if\nhe is sulky, and disposed to battle for the proud privilege of leaving\nhis droppings as they fall. The elephant, in that case, breaks off a\nheavy branch of a tree, or uproots a stout sapling like a boat\u2019s mast,\nand belabors the unfortunate beast until he is glad to save himself by\nhurried flight. For this reason, the natives say, the rhinoceros always\nturns round and thoroughly scatters what he has dropped.\u201d\u2014(\u201cThrough the\nDark Continent,\u201d Henry M. Stanley, New York, 1878, vol. i. p. 477.)\n\n\u201cIn other myths, in the Brahmanas, Prajapati creates man from his body,\nor rather the fluid of his body becomes a tortoise, the tortoise becomes\na man, etc.\u201d\u2014(\u201cMyth, Ritual, and Religion,\u201d Andrew Lang, London, 1887,\nvol. ii. p. 248. See also under chapter on the Mistletoe, p. 99 of this\nvolume.)\n\n\u201cMoffatt is astonished at the South African notion that the sea was\naccidentally created by a girl.\u201d (\u201cMyth, Ritual, and Religion,\u201d Lang,\nvol. i. p. 91.) Perhaps this tale belongs to our series of myths.\n\n\u201cThe Encounter Bay people have another myth, which might have been\nattributed by Dean Swift to the Yahoos, so foul an origin does it\nattribute to mankind.\u201d\u2014(Idem, Lang, vol. i. p. 170.)\n\n\u201cAs the mythology and traditions of other heathen nations are more or\nless immoral and obscene, so it is with these people.\u201d (\u201cNat. Trib. of S.\nAustralia,\u201d p. 200.) \u201cMingarope having retired upon a natural occasion\nwas highly pleased with the red color of her excrement, which she began\nto mould into the form of a man, and tickling it, it showed signs of life\nand began to laugh.\u201d\u2014(Idem, p. 201.)\n\nThe myth relating that differences in language sprung up after certain of\nthe tribes had eaten the excrement of the goddess \u201cWurruri\u201d is given on\np. 268; it has been recited in this volume on a previous page. There was\nanother god, named Nurunduri, of whom the story is told that he once made\nwater in a certain spot, \u201cfrom which circumstance the place is called\nKainjamin (to make water.)\u201d\u2014(Idem, p. 205.)\n\nAmong the Bilgula of British Columbia, there is a myth which relates that\na certain stump of a tree was a cannibal and had captured a girl. Once,\nwhen he had gone out to fish for halibut, \u201che ordered his urinary vessel\nto call him if the girl should make an attempt to escape. When she did\nso, the vessel cried, \u2018Rota-gota, Rota-gota, gota.\u2019\u201d\u2014(Personal letter\nfrom Dr. Franz Boas, Clark University, Worcester, Mass.)\n\nThere is a riddle among the Kamtchatkans in regard to human feces: \u201cMy\nfather has numerous forms and dresses; my mother is warm and thin and\nbears every day. Before I am born, I like cold and warmth, but after I\nam born, only cold. In the cold I am strong, and in the warmth, weak; if\ncold, I am seen far; if warm, I am smelled far.\u201d\u2014(Steller, translated by\nBunnemeyer.)\n\nAmong some of the Eskimo tribes the Raven is represented as talking to\nits own excrement and consulting it; excrement occurs frequently in their\nlegends.\u2014(Personal letter from Dr. Boas, as above.)\n\nFrom the preceding paragraph we see that the Eskimo must have formerly,\neven if they do not now, consulted excrement in their Divination; the\nextract from Gilder, given under \u201cMortuary Ceremonies\u201d confirms this\nhypothesis.\n\nThe people of Kamtchatka believed that rain was the urine of Billutschi,\none of their gods, and of his genii; but, after this god has urinated\nenough, he puts on a new dress made in the form of a sack, and provided\nwith fringes of red seal hair, and variously colored strips of leather.\nThese represent the origin of the Rainbow.\n\nThe Kamtchatkan god Kutka was once pursued by enemies, but saved himself\n\u201cby ejecting from his bowels all kinds of berries, which detained his\npursuers.\u201d\n\nThe myths of the Kamtchatkans offer a parallel to the stories that the\npresents of the devil always turned into dross. There is the story of the\ngod Kutka, upon whom, as we have seen, many tricks were played. In one\nthe food with which he supplied himself \u201cturned into peat, rotten wood,\nand piss.\u201d\u2014(Steller, translated by Bunnemeyer.)\n\n\u201cThe Central Eskimo believe that rain is the urine of a deity.\u201d\u2014(See \u201cThe\nCentral Eskimo,\u201d Boas, p. 600.)\n\n\u201cAmber (as some thinke) is made of whale\u2019s dung.\u201d\u2014(John Leo, \u201cObserv. of\nAfrica,\u201d in Purchas, vol. ii. p. 772.)\n\nAmbergris was anciently supposed to be the dung of the whale or other\nmonster of the sea.\u2014(Mr. W. W. Rockhill.)\n\nThis view about the origin of amber was not credited by Avicenna. \u201cAmbram\nnon esse stercus animalis maris.\u201d\u2014(Vol. i. p. 273, b10.)\n\nIn the liturgy of the hill tribes of the Nilgherris, it is related\u2014\n\n    \u201cMada a urin\u00e9 dans le feu.\u201d\n    \u201cMada a fient\u00e9 \u00e0 la face du soleil.\u201d\n\n\u2014(Quoted in \u201cLes Primitifs,\u201d p. 245.)\n\nR\u00e9clus, in the same work, gives a fragment of an Orphic song: \u201cGlorieux\nJupiter, le plus grand des Olympiens, toi qui te plais dans les crottins\ndes brebis, qui aimes \u00e0 t\u2019enfoncer dans les fientes des chevaux et des\nmulets.\u201d\u2014(p. 246, quoting from \u201cFragmenta Orphei,\u201d edited by Hermann.)\n\n\u201cThe blessed Apostle Paul, being rapt in contemplation of divine\nblissfulness, compares all the chief felicities of the earth, esteeming\nthem (to use his own words) as \u2018stercora,\u2019 most filthy dung in regard of\nthe joys he hoped for.\u201d\u2014(Harington, \u201cAjax,\u201d p. 26.)\n\n\u201cHe is truly wise that accounteth all earthly things as dung that he may\nwin Christ.\u201d\u2014(Matt. xvii. 23, quoted in Thomas \u00e0 Kempis, cap. iv., \u201cOf\nthe Doctrine of Truth.\u201d)\n\n\u201cIt was current among the small boys at school some thirty-five years\nsince, that were a man to make water whilst in connection with a woman\nshe would die.\u201d\u2014(Personal letter from Prof. Frank Rede Fowke, South\nKensington Museum, London, England.)\n\nThe name of the city of Chicago has been traced by some philologist\nto the Indian word for skunk; and it is said to be \u201cequal to bestiola\nf\u0153da mingens.\u201d The urine of this little animal was believed by some of\nthe Indian tribes to be capable of blinding the man in whose eyes it\nentered; the animal itself was deified by the Aztecs under the name of\nTezcatlipoca.\n\nFor the interpretation given for the word \u201cChicago,\u201d see the work \u201cIndian\nNames of Places near the Great Lakes,\u201d by Captain Dwight Kelton, U. S.\nArmy, Chicago, Illinois, 1888.\n\n\n\n\nXL.\n\nURINOSCOPY, OR DIAGNOSIS BY URINE.\n\n\nThe examination of the urine and feces of the sick seems to have obtained\nin all parts of the world, and among all sorts of people; but in the\nearlier stages of human progress it was complicated with ideas of\ndivination and forecast, which would make it a religious observance.\n\nThe health of a patient was shown by the condition of his urine.\u2014(Pliny,\nlib. xxviii. cap. 6.)\n\nThe Arabians used to bring to their doctors \u201cthe water of their sick in\nphials.\u201d\u2014(Burton, \u201cArabian Nights,\u201d vol. iv. p. 11.)\n\nIn the index to the Works of Avicenna there are two hundred and\nseventy-five references to the appearance, etc., of the urine of the\nsick.\u2014(Translation of Avicenna made by Gerard of Cremona, edition of\nVenice, 1595.)\n\n\u201cApothecaries used to carry the water of their patients to the\nphysician.\u201d\u2014(Fosbroke, \u201cEncyclop\u00e6dia of Antiquities,\u201d vol. i. p. 526,\narticle \u201cUrine.\u201d)\n\nTo determine whether a man had an affection of the lungs or liver, some\nof his urine was cast upon wheat bran, which was then put aside in a\ncool place; if worms appeared, he was afflicted, etc.\u2014(Beckherius, \u201cMed.\nMicrocosmus,\u201d p. 62.)\n\nFrom an examination of the feces and urine of the patient to determine\nhis present state of health, and if possible to make a prognosis of\nhis future condition, was, in the minds of ignorant or half-educated\nmen merely the first step in the direction of determining the future\nof the commonwealth by an inspection of the viscera and the excrement\nof the victims whose blood smoked upon its altars. The Romans were\naddicted to this mode of divination, which Schurig incorrectly styles\n\u201cAnthropomancy.\u201d He relates that Heliogabalus was especially fond of\nthis, and, indeed, he credits that voluptuary with its introduction, and\nexpresses his gratification that he met his deserts in being killed in\na privy and left to die in ordure. The Saxons also were given to this\nmethod of consulting the future.\u2014(See \u201cChylologia,\u201d pp. 749, 750.)\n\n\u201cUromantie. ff. (Med. et Divin.), mot form\u00e9 de \u201couron,\u201d urine, et\n\u201cmanteia,\u201d divination, qui signifie l\u2019art de diviner par le moyen des\nurines l\u2019\u00e9tat pr\u00e9sent d\u2019une maladie, et d\u2019en pr\u00e9dire les \u00e9v\u00e8nements\nfuturs.\u201d\u2014(\u201cEncyc. ou Dict. Rais. des Sciences,\u201d etc., fol. Neufchatel,\n1745, vol. xvii. p. 499, given in personal letter to Captain Bourke from\nProfessor Frank Rede Fowke, South Kensington Museum, London, England.)\n\n    \u201c_Falstaff._ Sirrah, you giant, what says the doctor to my\n    water?\n\n    \u201c_Page._ He said, sir, the water itself was a good healthy\n    water; but for the party that owed it, he might have more\n    diseases than he knew for.\u201d\u2014(Shakspeare, \u201c2 King Henry IV.,\u201d i.\n    2.)\n\nSir Thomas More was possessed of great wit and a fine flow of spirits,\nwhich even the approach of death could not dispel. Upon receiving\nnotification that he had been condemned to death by his master, King\nHenry VIII., \u201che called for his urinal, and having made water in it, he\ncast it and viewed it (as physicians do) a pretty while; at last he sware\nsoberly that he saw nothing in that man\u2019s water but that he might live if\nit pleased the king.\u201d\u2014(\u201cAjax,\u201d p. 61.)\n\nThibetan doctors examine the urine of the patient; then churn it and\nlisten to the noise made by the bubbles.\u2014(Mr. W. W. Rockhill.)\n\n                          \u201cHow to vex her,\n    And make her cry so much that the physician,\n    If she fall sick upon it, shall want urine\n    To find the same by, and she, remediless,\n    Die in her heresy.\u201d\n\n                          (\u201cScornful Lady,\u201d v. 1, Beaumont and Fletcher.)\n\nThe people of Europe did not restrict their examinations to the egest\u00e6\nof human beings; they were equally careful to scrutinize every day the\ndroppings of the hounds, hawks, and other animals used in the chase.\u2014(See\n\u201cAjax.\u201d)\n\nIn the farce of \u201cMaster Pathelin\u201d (A.D. 1480), the hero, \u201cin his ravings\nabuses the doctors ... for not understanding his urine.... Charlatans\nespecially exploited in this field of medicine, practising it illegally\nin the country under the name of \u2018water-jugglers\u2019 and \u2018water-judges.\u2019\nSuch men still practise in Normandy and in certain northern provinces of\nFrance.\u201d\u2014(\u201cMed. in the Middle Ages,\u201d Minor, p. 82.)\n\n\u201cIt is a common practice in these days, by a colourable deriuation\nof supposed cunning from the vrine, to foretell casualties, and the\nordinary euents of life, conceptions of a woman with child, and definite\ndistinctions of the male and female in the womb.\u201d (Cotta, \u201cShort\nDiscovery,\u201d London, 1612, p. 104. He goes on to say that even as a mode\nof strict medical diagnosis, urinoscopy is not a certain test, the body,\nin every disease, being more or less disordered, and this disorder acting\nupon the urine.)\n\nMontaigne tells the story of a gentleman who always kept for seven or\neight days his excrements, in different basins, in order to talk about\nand show them. (Buckle, \u201cCommonplace Book,\u201d vol. ii. p. 357, quoting from\nMontaigne\u2019s \u201cEssais,\u201d lib. iii. cap. 9, p. 600.)\n\nSpeaking of melancholy people, Burton says, \u201cTheir urine is most part\npale and low-colored, \u2018urina pauca, acris, biliosa\u2019 (Arct\u00e6us), and not\nmuch in quantity.... Their melancholy excrements, in some very much, in\nothers little.\u201d\u2014(\u201cAnatomy of Melancholy,\u201d vol. i. p. 268.)\n\n\nON THE INFLUENCE OF THE EMOTIONS UPON THE EGEST\u00c6.\n\nReciprocally, the influence exerted by the emotions over functional\ndisturbances has been made the subject of investigation by learned\ncommentators.\n\n\u201cAristote, dans les Probl\u00e8mes Physiques, s\u2019occupe des rapports qui\nlient les impressions de l\u2019\u00e2me aux fonctions intestinales. Il recherche\npourquoi une frayeur subite et violente cause presque toujours et\nincontinent la diarrh\u00e9e.\u201d (Aule-Gel\u00e9e, lib. xix. c. 4, \u201cBib. Scatalog.\u201d\np. 66.)\n\nSchurig gives numbers of instances of the power of the mind over the act\nof alvine dejection; evacuation may be caused by perturbation of mind,\nby fear, by insomnia, by thunder, by anger, etc. See \u201cChylologia,\u201d p.\n701. In a preceding chapter Schurig narrates several examples of people,\nprincipally women, who were never able to excite nature to the act of\nevacuation except by artificial aids addressed to some faculty of the\nmind,\u2014imagination, laughing, etc.\n\nHarington, in \u201cAjax,\u201d mentions the case of the Pope\u2019s Legate, \u201cwho\nbrought the last jubilee into France; who, fearing the pages who by\ncustom bustle about him to divide his canopie, and suspecting treason\namong them, suddenly laid you wot of in his breeches\u201d (p. 16).\n\nDr. Fletcher, United States Army, has devoted considerable attention\nto this subject. He has kindly placed the results of his wide range of\nreading at the disposal of the author of this volume.\n\n\u201cThe more you cry, the less you piss,\u201d\u2014a vulgar saying of considerable\nantiquity. This saying is founded upon a correct physiological\nobservation; an excess of one secretion results in a proportionate\ndiminution of others.\n\nThe great Greek scholar, Porson, indulged his wit by transliterating\ninto Hellenic characters the above homely saw, and thereby mystified the\nlearned pundits who were called upon to read it.[70]\n\n    \u201cIf love demands weeping, oh, why should I spare\n    Those floods which, of course, must be lavished elsewhere?\u201d\n\n          \u201cAnd midst their bawling and their hissing,\n          They cried, to keep themselves from p\u2e3ag.\n          Finding their water would come out,\n          They thought it best, without dispute,\n          Rather than wet both breeks and thighs,\n          To let it bubble through their eyes.\u201d\n\n                                            (Homer Burlesqued, book xii.)\n\n    \u201cI must call, from between thy thighs,\n    The urine back into thine eyes,\n    And make thee, when my tale thou hearest,\n    Channel thy cheeks with launt reversed.\u201d\n\n                                            (Musarum Delici\u00e6, i. p. 110.)\n\n\u201cLaunt\u201d is an obsolete word, meaning urine. See Cotgrave\u2019s Dictionary.\n\n    \u201cWhat if she whine, shed tears, and frown?\n    Laugh at her folly, she\u2019ll have done;\n    Never dry up her tears with kisses,\n    The more she cries, the less she p\u2e3as.\u201d\n\n                   (Reflections, Moral, Critical, and Cosmical, part iii.\n                     p. 23, A.D. 1707.)\n\nThis expression is to be found also in old French,\u2014perhaps is derived\nfrom it: \u201cPleurez donc, et chiez bien des yeux, vous en pissez\nmoins.\u201d\u2014(\u201cMoyen de Parvenir,\u201d A.D. 1610.)\n\n    \u201cJuletta, how loath she was to talk, too, how she feared me!\n    I could now piss mine eyes out for mere anger.\u201d\n\n                          (\u201cThe Pilgrim,\u201d iii. 4, Beaumont and Fletcher.)\n\nThe converse of the adage is illustrated in the following epigram on a\nlady who shed her water at seeing the tragedy of \u201cCato:\u201d\n\n    \u201cWhilst maudlin chiefs deplore their Cato\u2019s fate,\n    Still, with dry eyes, the Tory Celia sate;\n    But, though her pride forbade her eyes to flow,\n    The gushing waters found a vent below.\n    Tho \u2019n secret, yet with copious streams she mourns,\n    Like twenty river-gods, with all their urns.\n    Let others screw on hypocritic face,\n    She shows her grief in a sincerer place;\n    Here Nature reigns, and passion, void of art,\n    For this road leads directly to the heart.\u201d\n\n                                                             (Nick Rowe.)\n\n    \u201cBut Sandwich, though with vast surprise,\n    He saw the monarch\u2019s weeping eyes,\n    Told him it would not be amiss,\u2014\n    The more he cryed, the less he pissed.\u201d\n\n             (From \u201cThe New Foundling Hospital of Wit,\u201d vol. lv. p. 204.)\n\n\u201c\u2018Boh,\u2019 said to be the name of a Danish general, who so terrified his\nopponent, Foh, that he caused him to bewray himself.\u201d\u2014(Grose, Dict. of\nBuckish Slang, art. \u201cBoh.\u201d See, also, in same volume, the account of\nthe Puritan preacher who met with the same accident in his pulpit upon\nhearing that the royal troops were approaching,\u2014art. \u201cSh\u2014t Sack.\u201d)\n\n\n\n\nXLI.\n\nORDURE AND URINE IN MEDICINE.\n\n\nThe administration of urine as a curative opens the door to a flood of\nthought. Medicine, both in theory and practice, even among nations of the\nhighest development and refinement, has not, until within the present\ncentury, cleared its skirts of the superstitious hand-prints of the dark\nages. With tribes of a lower degree of culture it is still subordinate\nto the incantations and exorcisms of the \u201cmedicine man.\u201d It might not be\ngoing a step too far to assert that the science of therapeutics, pure and\nsimple, has not yet taken form among savages; but to shorten discussion\nand avoid controversy, it will be assumed here that such a science does\nexist, but in an extremely rude and embryotic state; and to this can\nbe referred all examples of the introduction of urine or ordure in the\n_materia medica_, where the aid of the \u201cmedicine man\u201d does not seem to\nhave been invoked, as in the method employed for the eradication of\ndandruff by Mexicans, Eskimo, and others, the Celtiberian dentifrice,\netc.[71]\n\nWhen the compilation and correlation of data bearing upon this subject\nwas first begun, the exceeding importance of the pharmaceutical\ndivision was manifest. In the opinion of the author, this part of the\ninvestigation should have been assumed by a student possessed of a\npreliminary training in medicine, and it was not until urged on by\nfriendly correspondents that he concluded, upon resuming his labors, to\naugment these references by citations from the more prominent writers of\nancient and modern times, who have demonstrated the importance of the\nsubject by devoting to its consideration not passing sentences and scant\nallusions, but pregnant chapters and bulky volumes.\n\nBy great good fortune he was enabled to make the fullest use of the\nlibrary of the Army Medical Museum, which, under the supervision of\nSurgeon John S. Billings, United States Army, has become the finest\nspecial biblioth\u00e8que in the world.\n\nFrom Surgeon Billings, and his able assistants, Doctors Fletcher and\nWise, were received, besides the courteous attentions which every student\nhas the right to expect, an intelligent and sympathetic co-operation\nwhich cannot be too gratefully acknowledged.\n\nIn such an embarrassment of riches as now confronted him, he exercised\nthe right of drawing only upon the authorities which would appeal to\nall critics as most entitled to prominence; to have followed any other\ncourse, and to have attempted to engraft all available material, would\nhave swollen this chapter to hundreds, perhaps thousands of pages.\n\n\u201cSprengel pense que Ascl\u00e9piade, surnomm\u00e9 Pharmacion, est le premier\nqui ait conseill\u00e9 les excr\u00e9ments humains; mais il est probable qu\u2019il\nne fit qu\u2019\u00e9riger en pr\u00e9ceptes \u00e9crits un usage d\u00e9j\u00e0 consacr\u00e9 en Orient,\nparticuli\u00e8rement en Egypte.\u201d\u2014(\u201cBib. Scat.,\u201d pp. 29, 30.)\n\nThe earliest writer whose works have been consulted was Hippocrates,\ntermed the \u201cFather of Medicine,\u201d born 460 B.C. \u201cHe was a member of the\nfamily of the Asclepiad\u00e6, ... and a descendant of both Esculapius and\nHercules. He was born of a family of priest-physicians, and was the first\nto throw superstition aside, and to base the practice of medicine on the\nprinciples of inductive philosophy.\u201d\u2014(\u201cEncyclop\u00e6dia Britannica.\u201d)\n\nGalen wrote a series of commentaries upon his writings. Medical\ncommentators are not in accord as to how many of the works attributed to\nhim are genuine; but the editions of the accepted and the suspected to be\nspurious are almost innumerable, and printed in every language of Europe.\n\nIn the edition by Francis Adams (Sydenham Society, London, 1849), there\nis no mention of the use of human or animal excreta in pharmacy. But\nin another edition can be read that ass\u2019s dung was given to restrain\nexcessive catamenial flow.\u2014(Kuhn\u2019s edition, Leipsig, 1829, vol. i. p.\n481.)\n\nEtmuller says that Hippocrates prescribed hawk-dung to aid in the\nexpulsion of the f\u0153tus and as a remedy for sterility (vol. ii. p. 285).\nThe general use of excrementitious material in the medical practice of\nHippocrates\u2019 own day must be accepted from evidence deduced from outside\nsources. For example, Aristophanes, who was his contemporary (born\n446 B.C., Encyc. Britan.), stigmatized all the medical fraternity as\n\u201cexcrement-eaters;\u201d and Xenocrates, another practitioner of the same\ndate, of whose writings, however, nothing has come down to us beyond\nthe meagre outline to be found in the commentaries of Galen, made\nconstant employment not only of human and animal excreta, but of all the\nsecretions and excretions as well. According to Appleton\u2019s Encyclop\u00e6dia,\nXenocrates was born 396 B.C.\n\nSchurig relates of Aristophanes that he called doctors \u201cfecivores ...\nquod quidem adulatores fuerint quin excrementa Magnorum degustare\nvoluerint.\u201d He also says: \u201cQuare de illo non inepte dixit quidam, eum\ndignum fuisse Xenocrates Medico, qui excrementis variis animalium omnes\nmorbos curare solitus erat.\u201d\u2014(\u201cChylologia,\u201d p. 82.)\n\n\u201cXenocrates, who flourished sixty years before Galen, had also a good\nlist of nasty prescriptions, for which the veil of a dead language is\nrequired.\u201d (\u201cSaxon Leechdoms,\u201d lib. i. p. xviii.) These included the\nurine of women and their catamenia.\n\nAristophanes called the physicians of his time \u03c3\u03ba\u03b1\u03c4\u03bf\u03c6\u03ac\u03b3\u03bf\u03c5\u03c2, or\nexcrement-eaters. \u201cCe qui \u00e9tait plus malin que vrai, car les comp\u00e8res\nen faisaient manger \u00e0 leurs clients plus qu\u2019ils n\u2019en mangeaient\neux-m\u00eames.\u201d\u2014(\u201cBibliotheca Scatalogica.\u201d)\n\nHuman excrements, under the name of \u201cbotryon,\u201d were used by \u00c6schines of\nAthens, for the cure of quinsy. (Pliny, lib. xxviii. c. 10.) \u00c6schines\nlived between 389-317 B.C.\n\n\u201cSerapion of Alexandria flourished B.C. 278, forty years after the\ndate of Alexander the Great, and was one of the chiefs of the empiric\nschool.... He in epilepsy prescribed ... dung of crocodiles.\u201d\u2014(\u201cSaxon\nLeechdoms,\u201d vol. i. p. xiv.)\n\nThe next in chronological order would be Pliny, from whom can be\nextracted a veritable mine of information on this point; then\nDioscorides, who lived in the latter years of the first and the opening\nones of the second centuries of the Christian era; and then Galen, born\nat Pergamos, in Mysia, 130 A.D., \u201cthe most celebrated of ancient medical\nwriters,\u201d and \u201cappointed by the Emperor Marcus Aurelius to the position\nof medical guardian of his son, the young prince, and later on Emperor,\nCommodus.\u201d\u2014(Encyc. Brit.)\n\nThe classical authorities will conclude with Sextus Placitus, from whose\nworks much of importance has been extracted.\n\nEach author will be allowed to speak in his own words, and the necessary\ndeductions will be made afterwards; only the remarks bearing upon\nlove-philters and child-birth have been assigned to the chapters devoted\nto the treatment of those subjects, and this merely to reduce the chances\nof repetition.\n\nThe following remedies are taken from Pliny, from the books and chapters\ngiven opposite each case:\u2014\n\n\u201cA plant that has been grown upon a dung-heap in a field is a very\nefficacious remedy, taken in water, for quinsy.\u201d\u2014(Lib. xxiv. c. 110.)\n\n\u201cA plant upon which a dog has watered, torn up by the roots, and not\ntouched with iron, is a very speedy cure for sprains.\u201d\u2014(Idem, c. 111.)\n\n\u201cCamel\u2019s dung, reduced into ashes, and incorporat with oile, doth curle\nand frizzle the hair of the head, and taken in drinke, as much as a man\nmay comprehend with three fingers, cureth the dysenterie; so doth it also\nthe falling sickness. Camel\u2019s piss, they say, is passing good for Fullers\nto scour their cloth withall; and the same healeth any running sores\nwhich be bathed therein. It is well known that the barbarous nations\nkeep this stale of theirs until it be five years old, and then a draught\nthereof to the quantity of one hermine is a good laxative potion.\u201d\u2014(Lib.\nxxviii. c. 8.)\n\nGoat\u2019s dung good for sore eyes.\u2014(Idem, c. 11.)\n\nFor \u201cSkals in the Head\u201d the Romans used \u201cBul\u2019s Urine.\u201d Stale chamber-lye\nwas also considered good. \u201cThe gall of buck goats, tempered with Bul\u2019s\nstale, killeth lice.\u201d Dog-dung and goat-dung also were prescribed.\u2014(Idem,\nc. 11.)\n\nWolf\u2019s dung is mentioned as good for cataract.\u2014(Idem, c. 11.)\n\nHen\u2019s dung, the white part, prescribed for the cure of poisonous\nmushrooms; also to cure flatulence (but in any living creature it causes\nflatulence, says Pliny). Ashes of horse-dung fresh made and burned, the\nurine of a wild boar, the green dung of an ass, are among the medicaments\nmentioned for ear-ache (idem, c. 11); also \u201cUrine of a Bul or a Goat, or\nstale chamber lye made hotte;\u201d also \u201cCalfe\u2019s Pisse, Calfe\u2019s dung.\u201d Goat\nand horse dung were employed to drive away snakes.\u2014(Idem, c. 110.)\n\nHuman urine used in curing the bites of mad dogs.\u2014(Idem, c. 18.)\n\nPliny notices that the Greeks used the scrapings of the bodies of\nathletes for emmenagogues, for uterine troubles, for sprains, muscular\nrheumatism, etc. \u201cWe find authors of the very highest repute proclaiming\naloud that the seminal fluid is a sovereign remedy for the sting of the\nscorpion. In the case, too, of a woman afflicted with sterility they\nrecommend the application of a pessary made of the fresh excrement voided\nby an infant at the moment of its birth.... They have even gone so far,\ntoo, as to scrape the very filth from off the walls of the gymnasia, and\nto assert that this is possessed of certain calorific properties.... The\nurine has been the subject not only of numerous theories with authors,\nbut of various religious observances as well, its properties being\nclassified under several distinctive heads; thus, for instance, the urine\nof eunuchs, they say, is highly beneficial as a promoter of fruitfulness\nin females.\u201d He mentions the urine of children as a sovereign remedy for\nthe poisonous secretion of the asp, which \u201cspits its venom into the eyes\nof human beings.\u201d Human urine was used in eye troubles, \u201calbugo, films,\nand marks upon the eyes, white specks upon the pupils, and maladies of\nthe eyelids.\u201d It was also used in the cure of burns, suppuration of the\nears, as an emmenagogue, for sun-burn, and for taking out ink-spots.\n\u201cMale urine cured Gout.\u201d Urine cured \u201ceruptions on the bodies of infants,\ncorrosive sores, running ulcers, chaps upon the body, stings inflicted\nby serpents, ulcers of the head, and cancerous sores of the generative\norgans.... Every person\u2019s urine is the best for his own case.\u201d\u2014(Lib.\nxxviii. c. 18.)\n\nThe ashes of camel\u2019s dung were administered internally in epilepsy, and\nalso for dysentery.\u2014(Idem, c. 27.)\n\nCamel\u2019s urine applied to running sores; barbarous nations kept it for\nfive years, and then used it as a purgative.\u2014(Idem.)\n\nThe dung of the hippopotamus was used in fumigations, \u201cfor the cure of a\ncold ague.\u201d\u2014(Idem, c. 31.)\n\nThe urine of the once (ounce) \u201chelpeth the strangury;\u201d it was also taken\ninternally for sore throat.\u2014(Idem.)\n\nHyena-urine \u201cis said to be useful in diseases of long standing\u201d (idem, c.\n27); also given in drink for dysentery; also applied in liniments.\u2014(Idem.)\n\nCrocodile-dung used for eye troubles and for epilepsy; used in form of a\npessary, as an emmenagogue.\u2014(Lib. xxviii. c. 29.)\n\nLynx-urine for strangury and pains in the chest.\u2014(Idem, c. 32.)\n\nGoat-urine an antidote for bites of serpents.\u2014(Idem, c. 42.)\n\nGoat-dung an antidote for bites of serpents.\u2014(Idem.)\n\nHorse-dung, taken from a horse on pasture, an antidote for the bites of\nserpents.\u2014(Idem.)\n\nGoat-dung for scorpion bites.\u2014(Idem.)\n\nCalves\u2019 dung for scorpion bites.\u2014(Idem.)\n\nShe-goat\u2019s dung, bite of mad dog.\u2014(Idem.)\n\nBadger-dung, cuckoo-dung, swallow-dung, taken internally, bite of mad\ndog.\u2014(Idem.)\n\nBull-dung, dandruff, applied locally.\u2014(Idem, c. 46.)\n\nGoat\u2019s dung, dandruff.\u2014(Idem.)\n\nWolf-dung for cataract.\u2014(Idem, c. 47.)\n\nShe-goat\u2019s dung for ophthalmia and eye-troubles generally;\ninternally.\u2014(Idem.)\n\nWild-boar urine, ear-troubles.\u2014(Idem, c. 48.)\n\nAss-dung, deafness.\u2014(Idem.)\n\nHorse-dung, deafness; also used in liniments.\u2014(Idem.)\n\nBull\u2019s urine, deafness.\u2014(Idem.)\n\nShe-goat\u2019s urine, deafness.\u2014(Idem.)\n\nCalf-dung, deafness.\u2014(Idem.)\n\nCalf-urine, deafness.\u2014(Idem.)\n\nAsses\u2019 urine, internally, in elephantiasis.\u2014(Lib. xxviii. c. 30.)\n\nCat-dung, rubbed on the neck, to remove bones from the throat.\u2014(Idem, c.\n51.)\n\nWarm urine, cow-dung, and goat-dung applied to scrofulous sores.\u2014(Idem.)\n\nGoat urine and dung for cricks in neck.\u2014(Idem, c. 52.)\n\nHare-dung, internally, for cough.\u2014(Idem, c. 53.)\n\nBoar\u2019s dung, swine\u2019s dung, internally, pains in loins.\u2014(Idem, c. 56.)\n\nCow-dung, externally, sciatica.\u2014(Idem, c. 56.)\n\nAsses\u2019 dung, internally, affections of spleen.\u2014(Idem, c. 57.)\n\nHorse-dung, internally, bowel complaints.\u2014(Idem, c. 58.)\n\nBoar\u2019s or swine\u2019s dung, internally, dysentery.\u2014(Idem, c. 59.)\n\nHare, ass, horse, or goat dung, internally, dysentery.\u2014(Idem.)\n\nCalf-dung, internally, flatulence.\u2014(Idem.)\n\nHare-dung, internally, hernia.\u2014(Idem.)\n\nAss-dung, internally, diseases of colon.\u2014(Idem.)\n\nSwine-dung, internally, diseases of colon.\u2014(Idem.)\n\nWild-boar\u2019s urine, internally, diseases of bladder; also used internally\nin treatment of urinary calculi.\u2014(Idem, c. 60.)\n\nGoat-dung, internally, urinary calculi.\u2014(Idem.)\n\nGoat-dung, externally, ulcers upon the generative organs.\u2014(Idem.)\n\nWild-asses\u2019 urine, diseases of the genitalia, externally.\u2014(Idem, c. 61.)\n\nGoat-urine, diseases of the genitalia, externally.\u2014(Idem.)\n\nGoat-dung, diseases of the genitalia, externally; also, internally, for\ngout.\u2014(Idem.)\n\nCow-dung, internally, gout.\u2014(Idem.)\n\nCalf-dung, internally, gout.\u2014(Idem.)\n\nGoat-dung, sciatica, externally.\u2014(Idem.)\n\nWild-boar\u2019s dung, swine\u2019s dung, chaps, corns, callosities.\u2014(Idem, c. 62.)\n\nAsses\u2019 urine, applied to feet galled by travel.\u2014(Idem.)\n\nCalf-dung, burnt, applied to varicose veins.\u2014(Idem.)\n\nWild-boar\u2019s urine, drunk, for epilepsy.\u2014(Idem, c. 63.)\n\nHorse\u2019s urine, drunk, for epilepsy; also for delirium.\u2014(Idem.)\n\nAsses\u2019 urine, externally, in paralysis.\u2014(Idem.)\n\nDung of a new-born ass, internally, yellow jaundice.\u2014(Idem, c. 64.)\n\nDung of a colt, internally, yellow jaundice.\u2014(Idem.)\n\nGoat-dung, externally, for broken bones.\u2014(Idem, c. 65.)\n\nCow-dung, burnt, diluted with boys\u2019 urine, was rubbed on the toes of the\npatient in quartan fevers.\u2014(Idem, c. 66.)\n\nCalf-dung, internally, in melancholia.\u2014(Idem, c. 67.)\n\nSwine\u2019s dung, internally, consumption.\u2014(Idem.)\n\nWild-boar\u2019s urine, internally, dropsy.\u2014(Idem, c. 68.)\n\nCow-urine, internally, dropsy.\u2014(Idem.)\n\nCalf-urine, internally, dropsy.\u2014(Idem.)\n\nBull-urine, internally, dropsy.[72]\u2014(Idem.)\n\nCalf-dung, cow-dung, swine\u2019s dung, asses\u2019 dung, all applied externally\nfor the cure of erysipelas and purulent eruptions.\u2014(Idem, c. 69.)\n\nWild-boar\u2019s dung, swine\u2019s dung, calf-dung, goat-dung, cow-dung,\nexternally, for sprains, indurations, and boils.\u2014(Idem, c. 70.)\n\nWild-boar\u2019s dung, swine\u2019s dung, hare-dung, goat-dung, externally, burns\nof all kinds.\u2014(Idem, c. 71.)\n\nGoat-dung, wild-boar\u2019s dung, externally, contusions, bruises, etc.\u2014(Idem,\nc. 72.)\n\nThe Emperor Nero, being of scrofulous tendency, drank the ashes of\nwild-boar dung in water, to refresh himself.\u2014(Idem.)\n\nAsses\u2019 dung, burnt, externally, hemorrhages.\u2014(Idem, c. 73.)\n\nCalf\u2019s dung, burnt, externally, hemorrhages.\u2014(Idem.)\n\nSwine\u2019s dung, externally, to ulcers.\u2014(Idem, c. 74.)\n\nGoat-dung, externally, to ulcers.\u2014(Idem.)\n\nSwine\u2019s dung, fresh, externally, to wounds.\u2014(Idem.)\n\nHorse\u2019s dung, cow-dung, fresh, externally, to wounds.\u2014(Idem.)\n\nAsses\u2019 dung, externally, itch.\u2014(Idem, c. 75.)\n\nCow-dung, externally, itch.\u2014(Idem.)\n\nCow-dung, she-goat\u2019s dung, applied externally to extract thorns.\u2014(Idem,\nc. 76.)\n\nWild-boar\u2019s dung, or swine\u2019s dung, internally, in inflammation of the\nuterus.\u2014(Idem, c. 77.)\n\nAsses\u2019 dung, in plaster or powder, or as a fumigation, for all uterine\ntroubles.\u2014(Idem.)\n\nOx-dung as a fumigation, for falling of the womb.\u2014(Idem, lib. xxviii. c.\n77.)\n\nCat\u2019s dung, as a pessary, for uterine ulcerations.\u2014(Idem.)\n\n\u201cShe-goat\u2019s urine, taken internally, and the dung applied topically, will\narrest uterine discharges, however much in excess.\u201d\u2014(Idem.)\n\nSwine\u2019s dung, as an injection, used to cure beasts of burden of voiding\nblood.\u2014(Idem, c. 81.)\n\n\u201cThe oxen in the Isle of Cyprus cure themselves of gripings in the\nabdomen, it is said, by swallowing human excrement.\u201d\u2014(Idem.)\n\nDung of mice and the ashes of sheep-dung prescribed for dandruff. The\ndung of a peacock stated to be of great value in medicine, but for what\nnot stated.\u2014(Idem, c. 6.)\n\nSheep-dung, externally, in serpent bites.\u2014(Idem, c. 15.)\n\n\u201cA most efficient remedy for wounds inflicted by the asp,\u201d was for \u201cthe\nperson stung to drink his own urine.\u201d\u2014(Idem, c. 18.)\n\n\u201cFor the bite of all spiders ... sheep\u2019s-dung, applied in\nvinegar.\u201d\u2014(Idem, c. 27.)\n\nPoultry-dung, good as an application for the sting of the\nscorpion.\u2014(Idem, c. 29.)\n\n\u201cThe dung of poultry, provided it is of a red color, is very useful,\napplied with vinegar.\u201d Also for bite of a mad dog.\u2014(Idem, c. 32.)\n\nThe urine of a mad dog was believed to be injurious to those people who\ntrod upon it, especially those persons with scrofulous sores.\u2014(Idem.)\n\n\u201cThe proper remedy in such cases is to apply horse-dung.\u201d\u2014(Idem.)\n\n\u201cWhoever makes water where a dog has previously watered, will be\nsusceptible of numbness in the loins.\u201d\u2014(Idem, c. 32.)\n\n\u201cPoultry-dung, but the white part only, ... is an excellent antidote to\nthe poison of fungi and mushrooms; it is a cure also for flatulence and\nsuffocations,\u2014a thing the more to be wondered at, seeing that if any\nliving creature only tastes this dung, it is immediately attacked with\ngriping pains and flatulency.\u201d\u2014(Idem, c. 33.)\n\n\u201cThe dung of wood pigeons ... an antidote to quicksilver.\u201d\u2014(Idem.)\n\nSheep-dung, mouse-dung, poultry-dung, applied externally in the treatment\nof baldness or \u201calop\u0153cia,\u201d so called from \u201calopex,\u201d a fox, \u201can animal\nvery subject to the loss of its hair.\u201d\u2014(Idem, c. 34.)\n\nMouse-dung, externally, \u201caffections of the eyelids.\u201d\u2014(Idem, c. 37.)\n\nPoultry-dung as a liniment for short-sighted persons.\u2014(Idem, c. 38.)\n\n\u201cPeacocks swallow their dung, it is said, as though they envied man the\nvarious uses of it.\u201d\u2014(Idem.)\n\nPigeon\u2019s dung, externally, fistula.\u2014(Idem.)\n\nHawk-dung, turtle-dove dung, externally, \u201calbugo.\u201d\u2014(Idem.)\n\nPigeon\u2019s dung, externally, imposthumes of the parotid gland.\u2014(Lib. 29,\n39.)\n\nMouse-dung, raven\u2019s dung, sparrow-dung. The ashes of these were plugged\ninto carious teeth, and used externally for all tooth troubles.\u2014(Lib. 30,\nc. 8.)\n\nMouse-dung, good to impart sweetness to sour breath (idem, c. 9); also\nprescribed for the stone.\u2014(Idem, c. 8.)\n\n\u201cThe dung of lambs before they have begun to graze ... alleviated ...\naffections of the uvula and pains in the fauces. It should be dried in\nthe shade.\u201d\u2014(Idem, c. 11.)\n\nPigeon\u2019s dung used as a gargle for sore throat (idem); used internally\nfor quinsy (idem, c. 12); internally for dysentery (idem, c. 19); and\nexternally for the cure of \u201ciliac passion.\u201d\u2014(Idem, c. 20.)\n\nMouse-dung, rubbed on the abdomen, was considered to be a cure for\nurinary calculi.\u2014(Idem, c. 21.)\n\nThe flesh of a hedge-hog, killed before it had time to discharge its\nurine upon its body, was a cure for strangury; but, it would cause\nstrangury if able to urinate upon itself before death.\u2014(Idem, c. 21.)\n\nDove-dung, internally, for urinary calculi.\u2014(Idem.)\n\nSwallow-dung, as a suppository and purgative.\u2014(Idem.)\n\nDog-dung, externally, fissure in ano.\u2014(Idem, c. 22.)\n\nMouse-dung.\u2014(Idem.)\n\nPigeon\u2019s dung, externally, in fissure in ano.\u2014(Idem.)\n\nMouse-dung and pigeon\u2019s-dung, externally, for tumors.\u2014(Idem.)\n\nSheep and poultry dung, externally, in gout.\u2014(Idem.)\n\nRing-dove-dung, liniment for pains in the joints.\u2014(Idem, c. 23.)\n\nThe ashes of pigeon\u2019s or of poultry dung, externally, for excoriations of\nthe feet.\u2014(Idem, c. 25.)\n\nMule-urine, sheep and poultry dung, externally, for corns on feet.\u2014(Idem.)\n\nDog-urine, sheep and poultry dung, externally, for warts of all\nkinds.\u2014(Idem.)\n\nSwallow-dung, internally, cure of fevers.\u2014(Idem, c. 30.)\n\nPigeon\u2019s, poultry, and sheep dung, externally, boils and\ncarbuncles.\u2014(Idem, caps. 33, 34.)\n\nSheep-dung, externally, burns.\u2014(Idem, c. 35.)\n\nPigeon\u2019s dung, snuff made of for brain hemorrhage.\u2014(Idem, c. 38.)\n\nHorse-dung, externally, hemorrhages from wounds.\u2014(Idem.)\n\nSheep-dung, ashes of, externally, carcinoma.\u2014(Idem, c. 39.)\n\nSheep-dung, externally, wounds and fistulas.\u2014(Idem.)\n\nMouse-dung, cautery.\u2014(Idem.)\n\nWeasel\u2019s dung, ashes of, cautery.\u2014(Idem.)\n\nPigeon\u2019s-dung, ashes of, cautery.\u2014(Idem.)\n\nPoultry-dung and pigeon\u2019s dung, externally, old cicatrices.\u2014(Idem, c. 40.)\n\nSheep\u2019s dung, externally, female complaints.\u2014(Idem, c. 43.)\n\nMouse-dung, externally, swelled breasts.\u2014(Idem.)\n\n\nEXTRACTS FROM THE WRITINGS OF DIOSCORIDES.\n\nDioscorides devotes a chapter to the medicinal values of different\nordures; a condensation only of the translation need be given, since the\noriginal is inserted.\n\nThe fresh dung of domestic cattle was considered good for inflamed\nwounds; for pains at extremity of spine; and, when made into a plaster\nwith oil, it dissolved glandular and scrofulous swellings and tumors.\nThe dung of bulls was a remedy for falling of the womb; when drunk with\nwine, was frequently given as a remedy in epilepsy; used also in the cure\nof suppressed menstruation and to expel the f\u0153tus in retarded delivery;\nadministered in menstrual hemorrhages; for the alleviation of gout in the\nfeet, serpent bites, erysipelas, etc. Goat and sheep dung was used for\nthe same purposes.\n\nDried goat-dung, drunk in wine, checked hemorrhages, as did that of asses\nand horses. The dung of grass-fed kine taken in wine for scorpion bites.\n\nDove and poultry dung given to break up the old sores and scrofulous\nswellings.\n\nHen-dung believed to be almost a specific against the effects of\npoisonous mushrooms; it was to be drunk in wine.\n\nStork-dung was another remedy for epilepsy; it was also to be drunk in\nwine.\n\nVulture-dung expelled the f\u0153tus; mouse-dung expelled calculi.\n\nHen-dung, especially that laid during the dog-days, was good for\ndysentery.\n\nFresh human ordure was applied to inflamed wounds, and as a plaster in\nangina; dog-dung was also used in such cases.\n\nCrocodile-excrement was in high repute as a cosmetic. (See \u201cCosmetics.\u201d)\nPurchasers were warned that it was frequently adulterated with the\nexcrement of starlings fed on rice.\n\nThe urine of the patient himself should be drunk in cases of serpent\nbites, poisons from drugs, bites of scorpions, mad dogs, etc. For\nold ulcers, cicatrices, \u201clepras,\u201d an excellent application; also for\nulcerations in the genitalia, sores in the ears, etc.\n\nThe urine of an undefiled boy was highly commended for various purposes,\nespecially when triturated with honey in a brass mortar.\n\nThe \u201csediment of urine\u201d (see \u201cMangeurs de Blanc\u201d) was regarded as of\ngreat value in erysipelas. Bull\u2019s urine was given for the cure of\nulcerated ears.\n\nGoat urine expelled stone from the bladder; likewise, beneficial in\ndropsy, if drunk daily.\n\nAsses\u2019 urine cured mania.\n\n\u201cDioscoride, lib. ii. cap. 73, et ses commentateurs, P. Andr. Mathicle,\nfol. 238, et J. Cornarius, comment. cap. 69, fol. m. 134, permettent\nl\u2019usage des stercoraria pour les paysans, et quand on n\u2019a rien de mieux\nsous la main, mais ils l\u2019interdisent pour les habitants des villes et les\npersonnages honorati alicujus estimationis. Outre son grand ouvrage, de\nma\u00eetre m\u00e9dical on attribue g\u00e9n\u00e9ralement \u00e0 Dioscoride un trait\u00e9 d\u00e9sign\u00e9\nsous le titre de Euporista, ou des rem\u00e8des faciles \u00e0 procurer.\u201d (This\nwas published at Strasbourg and again at Frankfort in 1565 and 1598,\nrespectively, from the original Greek.) \u201cDans l\u2019Euporista, Dioscoride\ncherche \u00e0 \u00e9tablir que les rem\u00e8des indig\u00e8nes valent souvent mieux que\nceux qu\u2019on fait venir \u00e0 grands frais des pays \u00e9loign\u00e9s, et, \u00e0 ce titre,\nil mentionne le stercus comme offrant de curieuses ressources.\u201d\u2014(\u201cBib.\nScatalogica,\u201d p. 74.)\n\n\u201cStercus bovis armentalis recens impositum, inflammationem ex vulneribus\nlenit; foliis autem involutum in cineris calentis calefit, atque ita\nimponuntur. Simili modo fotu applicitum coxendicis cruciatus mitigat. Ex\naceto vero cataplasmatis vice impositum duritias, strumas et glandarum\ntumores discutit. Speciatim vero bovis masculi fimus prolapsum uterum\nsuffitu restituit, accensi quoque nidore culices abiguntur. Cuprarum\npr\u00e6sertim in montibus degentium, stercus ex vino bibitum regium morbum\nemendat, cum aromatibus vero potum menses ciet et f\u0153tus ejiciet.\n\n\u201cSiccum, tritumque et cum turre in veller\u00e6 appositum, fluxum muliebrem\ncohibet aliasque sanguinis eruptiones ex aceto compescit. Ustum ac\ncum aceto aut oxymelite illitum calvitiei medetur. Cum axungia vero\ncataplasmata adhibitum podagracis opitulatur. Decoctum in aceto, aut vino\nimponitur ad serpenti\u00e6 morsum, herpetas, erysipelata, parotides. Quin et\nischiadicis ustis eorum ope administratur utiliter hunc in modum; in eo\ncavo, quod est inter pollicem et indicem qua parte pollex committitur,\nlana oleo imbuta prius substernitur, ac dein singulatim imponuntur\nfimi caprini ferventes pilul\u00e6, donec sensus per brachium ad coxendicem\nperveniat doloremque mitiget atque adustis talis arabica appellatur.\n\n\u201cAt vero stercus ovillum ex aceto impositum sanat epinyctidas, clavos,\nverrucas, qu\u00e6 thymi vocantur, et qu\u00e6 pensiles sunt.... Aprinum autem\naridum in aqua aut vino potum, sanguinis rejectionem sistit ac diuturnum\nsedat lateris dolorem. Sed ad rapta convulsaque, ex aceto bibitur;\nluxatis vero exceptum curato rosaceo medetur. Porro tam asinorum quam\nequorum fimum, sive crudum sive crematum, addito aceto, sanguinis\neruptiones cohibet. Armentinorum vero, qui herba pascuntur, siccum\nstercus vino imbutum et bibitum a scorpione ictis magnopere auxiliatur.\n\n\u201cColumbinum quoniam vehementer calefacit ac urit, farin\u00e6 crud\u00e6\nadmiscetur, et ex aceto quidem strumas discutit. Carbunculos vero\nemarginat cum melle, lini semin\u00e6, et oleo tritum, nec non ambustis quoque\nmedetur. Gallinaceum eadem, sed malignis, pr\u00e6stat. Speciatim tamen contra\nletales fongos et colicos dolores confert, si ex aceto aut vino bibatur.\nCicon\u00e6 vero fimium ex aqua potum comitialibus prodesse creditur. Vulturis\nsuffumigatum f\u0153tum excutere traditur. Murium cum aceto tritum illitumque\ncalvitiei medetur, cum turre vero et mulso potum calculos expellit. Sed\net subdit\u00e6 infantibus muscerd\u00e6 alvum ad dejectionem lacessunt. Caninum\nstercus, quod per canicul\u00e6 ardores exceptum fuerit, aridum cum vino aut\naqua potum, alvum cohibet. Ad humanum recens cataplasmatis vice impositum\nvulnera ab inflammatione vindicat, simul vero glutinat. Siccum autem cum\nmelle perunctum anginosos auxiliari traditur.\n\n\u201cStercus crocodilis terrestris mulieribus confert ad colorem facei\nnitoremque producendum.\n\n\u201cOptimum vero quod candidissimum et friabile amyli modo leve in humore\nstatim eliquiescit, atque dum teritur, subacidum est et fermentum\nredolet. Sunt qui id vendant adulterant fimo non dissimili sturnorum quos\noryza paverunt. Alii amylum aut cimoliam subigunt, et adescito, colore,\nper rarum cribrum, paullatim percolant et siccant, ut vermiculorum specie\nloco genuini vendant. Ceterum humanum stercus siccum melle subactum, et\ngutturi impositum sicut et caninum, anginosis opitulari in arcanis, aut\nturpibus etiam inveniunt.\u201d\u2014(Dioscorides, \u201cMateria Medica,\u201d Latin-Greek\nedit. of Kuhn, Leipsig, 1829, vol. i., pp. 222 _et seq._)\n\n\u201cHumanam urinam suum cuique bibere prodest contra viper\u00e6 morsus et\nletalia pharmaca, hydropemque incipientem; prodest etiam ea fovere\nechinorum marinorum scorpionis itidem marini draconisque ictus. Canina\nrabidi canis morsibus perfundendis idonea est; lepras quoque et\npruritus, nitro addito, exterit. Vetus etiam achoras, furfures, scabiem,\nfervidasque eruptiones potentius extergit, quin et ulcera depascentia,\netiam genitalium coarcet. Purulentis quoque auribus infusa pus condensat,\net in malicordio cocta animalcula (qu\u00e6 forte in aures irrepsirent)\nejicit. Pueri innocentis absorta urina anhelantibus confert, cocta vero\nin \u00e6reo vaso cum melle cicatrices albugines et caligines emendat.\n\n\u201cQuin etiam ex ea et \u00e6re cyprio idoneum auro ferruminando glutea\nparatur. Sedimentum urin\u00e6 erysipelata illita mitigat. Fervefactum cum\ncyprino appositumque uteri dolorem demulcet ex utero, strangulata levat,\npalpebras deterget et oculorum cicatrices expurgat. Taurinum lotium cum\nmyrrha tritum et instillatum dolores aurium lenit.\n\n\u201cAprinum iisdem viribus pr\u00e6ditum est sed peculiariter vesic\u00e6 calculos\npotu comminuit et expellit. Caprinum traditur ad hydropem inter cutem\ncum spica nardi binisque aqu\u00e6 cyathis quotidie bibiti urinas ducere et\nalvum instillatum, vero aurium doloribus mederi. Asinino denique ferunt\nnephreticos sanari.\u201d\u2014(Dioscorides, idem, vol. i. pp. 227 _et seq._)\n\nOn p. 228 Dioscorides speaks of the use of a medicine known as \u201clynx\nurine,\u201d but which he says was a variety of amber.\n\n\nTHE VIEWS OF GALEN.\n\nGalen disapproved of the pharmaceutical use of human ordure on account\nof its abominable smell, but he assented to the employment of that of\ndomestic cattle, goats, crocodiles, and dogs; he makes known, moreover,\nthat human ordure was taken internally, as a medicine, by very many\npersons.\n\n\u201cDe Copro, Stercore, Copros, sive Copron, sive Apoptema, apellari\nvelis perinde est. Scito autem hanc substantiam vim habere vel maxime\ndigerentem. Verum stercus humanum ob f\u0153torem abominandum est, at bubulum,\ncaprinum, crocodilorum terrestrium, et canum, ubi in ossibus duntaxat\nvescuntur neque graviter olet, et multa experientia non tantum nobis, sed\net aliis medicis me natu majoribus comprobatum est. Siquidem Asclepiades\ncui cognomentum erat Pharmaceon, et alia omnia medicamenta collegit, ut\nmultos impleret libros, et stercore ad multos s\u00e6pe affectus utitur non\nmodo medicamentis, qu\u00e6 focis imponuntur commiscens, sed iis quoque qu\u00e6\nintro in os sumuntur.\u201d\u2014(Galeni Claudii, \u201cOpera Omnia,\u201d edit. of Dr. Carl\nGottleib Kuhn, Leipsig, 1826, vol. xii., pp. 290, 291.)\n\nDog-dung, especially of an animal \u201csola ossa cani edenda exhibens duobus\ncontinuo diebus, ex quibus durum, candidum, ac minime f\u0153torum stercus\nproveniebat.\u201d Such dog-dung was administered in angina, dysentery,\ninveterate ulcers, etc., in milk or other convenient menstruum.\u2014(Idem,\nvol. xii. p. 291.)\n\nThe urine of boys was drunk by patients suffering from the plague in\nSyria, but the year is not given.\u2014(See idem, vol. xii. p. 285.)\n\nGalen did not believe that calculi had the slightest value for effecting\na reduction of calculi.\u2014(Idem, lib. xii. p. 290.)\n\nGalen could not bring himself to agree with Xenocrates, who recommended\nthe internal and external employment of sweat, urine, catamenial\nfluid, and ear-wax in medicine. (Idem, lib. xii. p. 249.) \u201cAt potis\nsudoris aut urin\u00e6 aut mensium mulieris abominanda detestandaque est,\natque horum in primis stercus, quod tamen scribit Xenocrates, si oris\nac gutturis partibus inungatur et in ventrem devoretur, quid pr\u00e6stare\nvaleat.\u2014Scripsit etiam de aurium sordis devorandis. At ego ne has quidem\nmorbo deinceps liber degerem. Atque his etiam magis abominandum puto\nstercus. Estque probrum gravius homini modesto audire stercorivorum quam\nfellatorum aut cin\u00e6dum.\u201d\n\nHe shows that it was used by some physicians in \u201cpsoras,\u201d and in\n\u201clepras,\u201d in the washing of ulcers, affections of the ears and genitalia,\nas an embrocation and a liniment for scald and scabby head, and by\nrustics in the alleviation of the pains of sore feet. (Galen, lib. xii.\np. 285 _et seq._)\n\nGalen instances the ordure of a boy, dried, mixed with Attic honey,\ngiven as a cure for consumption. \u201cStercus pueri siccum cum melle Attico\nad l\u00e6vorem tritum.\u201d (Idem, lib. xii. p. 294.) The boy was to be fed on\nvegetables and well-cooked bread, leavened, made with a little salt, in a\nsmall oven (Clibanus, Dutch oven?). The boy was also to be temperate in\ndrink, using only a small quantity of good wine.\u2014(Idem, lib. xii. p. 294.)\n\nWolf-dung was given in drink, in the intervals between the paroxysms of\ncolic; the white excrement ejected after eating bones was regarded as the\nstronger, and especially that which had not touched the ground,\u2014a thing\nnot difficult to find, because he says the wolf has the same disposition\nas the dog; that is, to eject its urine and ordure upon rocks, stones,\nthorns, and bushes, whenever possible, etc.\u2014(Galen, \u201cOpera Omnia,\u201d Kuhn\u2019s\nedition, lib. xii. pp. 295-297.)\n\nGoat-dung was useful in the reduction of inveterate hard tumors and\nboils. Galen used it with great success when made into a cataplasm\nwith barley meal. \u201cWe also use it,\u201d he adds, \u201cin dropsy\u201d (\u201caquam inter\ncutem\u201d). It was also employed in \u201clepras,\u201d \u201cpsoras,\u201d and other skin\naffections. It was applied as a plaster in tumors and other swellings and\nin abscesses of the ear; also in bites of vipers and other wild beasts\n(\u201caliarum bestiarum\u201d). It was drunk in wine as a cure for the yellow\njaundice, and applied as a suppository, mixed with incense, in uterine\nhemorrhages. But Galen thought that the internal employment at least\nof such disgusting curatives is of questionable expediency, especially\nwhen more agreeable remedies may be available. This objection would,\nof course, apply with special force in cities, although he admits that\ntravellers, country people, and those suffering from poison, must use\nthe first thing within reach (vol. xii. p. 299). Bull-dung was regarded\nby Galen as of value in the cure of the stings of bees and wasps (see\nnotes on the same subject taken in the State of New Jersey). In Mysia, a\ncountry near the Hellespont, physicians ordered it to be smeared on the\nskins of dropsical patients in the sun. The same treatment was supposed\nto help consumptive patients, if the dung was that of grass-fed stock;\nbut he repeats that such remedies are better adapted for rustics than for\nthe inhabitants of cities (lib. xii. p. 301).\n\nSheep-dung was used for all kinds of warty and excrescential growths\nexternally, either raw or burnt, and in the latter case was often mixed\nwith, or superseded by, goat-dung (lib. xii. p. 302).\n\nThe dung of wild doves was preferred to the excrement of the domestic\npigeon; administered internally, generally mixed with the seed of\nthe nasturtium, in all inveterate pains affecting sides, shoulders,\nskull, loins, kidneys, in vertigo, head-aches, etc. It was used just as\nfrequently in cities as in rural communities (lib. xii. p. 302).\n\nMouse-dung seems to have been extensively used in medical practice,\nalthough Galen ridicules the fact, and does not mention the purposes of\nits employment (lib. xii. p. 307).\n\nThe dung of barn-yard fowl was used for the same purposes as dove-dung.\nSome people thought that the dung was more efficacious if dropped by a\nfowl that had been stuffed with mushrooms. Galen here takes occasion to\nremark that all animals must differ in the character of their excreta\nas they do in their food; the same animal, by a change of habitat, and\nconsequent change of food, must cause a perceptible variation in the\nqualities of its excrement (lib. xii. p. 304). Galen flatly expresses his\ndisbelief in the medicinal value of the excrement of the goose, stork,\neagle, or hawk, although he admits that they were used internally by\nmany practitioners of good standing, in difficulties of the respiratory\norgans; but he says these same authorities are wont to extol the merits,\nin the treatment of the same diseases, of such absurd remedies as\nnight-owl\u2019s blood, human urine, etc.\u2014(Galen, lib. 12, p. 305.)\n\nLucian, in his treatise upon remedies for the cure of gout\n(\u201ctragopodagra\u201d), makes mention in several places of excrementitious\nremedies,\u2014as, for example, \u201cdung of mountain-goat and man,\u201d\n\n    \u201cAnd Bones, and Skin, and Fat, and Blood, and Dung,\n    Marrow, Milk, Urine, to the fight are brought.\u201d\n\n\u2014(Edition of William Tooke, F. R. S., London, 1820, vol. i. p. 741.)\n\n\nSEXTUS PLACITUS.\n\nThis author is supposed to have lived in the beginning of the fourth\ncentury after Christ.\n\nThe edition of his work, \u201cDe Medicamentis ex Animalibus,\u201d was printed\nin Lyons, in 1537. The pages are not numbered, and the citations are\nconsequently by chapter.\n\nGoat-urine was given as a drink to dropsical patients (\u201cDe Capro\u201d). This\nurine was also drunk by women to relieve suppression of the menses.\n\nFor inflammation of the joints, goat-dung was dried and applied as a\nfine powder; for colic, a fomentation of hot goat-dung was applied to\nthe abdomen; for serpent bites it was applied as a plaster, and also\ndrunk in some convenient liquor. For tumors goat-dung was to be applied\nexternally.\n\nFor ear troubles goat-urine was applied as a lotion. \u201cAd aures nimus\nbene audientium, Apri lotium in nitro repositum tepefactum, auribus\ninstillatur audire facit\u201d (\u201cDe Apro\u201d).\n\nFor burns, whether by water or fire, burnt cow-dung was to be sprinkled\non. \u201cAd combusturam sive ab aqua, sive ab igne factam, Taurinus fimus\ncombustus et aspersus sanat\u201d (\u201cDe Tauro\u201d).\n\n\u201cAd profluvium mulierum, Taurus ibicuncque pastus fuerit folia ulmi\narboris de fimo ipsius facias siccari et terre in pollinem tenuissimum,\nmitte ipsum in carbones in quodam testo, et deponas in vaso et sedeat\nmulier qu\u00e6 patitur encatesma diligenter co-operta (well covered up), et\nsanabitur ut mireris\u201d (\u201cDe Tauro\u201d).\n\n_Testo_ means the \u201clid of a pot;\u201d _encatesma_ means a \u201csitting-bath;\u201d and\nthe sense seems to be that the woman was to take the dung of a bull which\nhad been eating the leaves of an elm-tree, dry, reduce to fine powder,\nthrow on hot coals on the lid of a pot, and let the woman sit on this,\nwell covered up, and have a steam-bath.\n\nFor all kinds of tumors, as well as for every kind of head-ache, the\ndung of elephants was applied externally. (\u201cDe Elephantis.\u201d) He makes no\nmention of the use of asses\u2019 dung, but strongly recommends the use of\nthe excrement of the horse. \u201cAd sanguinem e naribus profluentem, equi\nstercus siccum et aspersum, sanguinem fluentem retinet, maxime naribus\nsuffumigatum.\u201d He also recommends the use of horse-dung externally in\nthe treatment of ear-ache, and for retention of the menses internally.\n\u201cAd aurium dolorem, stercus equi siccum et rosaceo succo liquefactum\net collatum, auribus instillatur aurium dolorem perfecte tollit....\nAd ventrem non fluentem, nimiumque tumescentem, Equi stercus aqua\nliquefactum, et percolatum, postea bibitum, mox faciet egressum.\u201d\u2014(\u201cDe\nEquo.\u201d)\n\nCat-dung was used in the eradication of dandruff and of scald in the\nhead; for excessive after-birth hemorrhages in the form of fumigation\nor bath. For the relief of a person who had swallowed a bone or thorn,\nhis fauces were rubbed with cat-dung. For the relief of the quartan\nague, hang cat-dung and cow horn or hoof to the patient\u2019s arm; after\nthe seventh attack the fever will leave him for good.\u2014(Idem. See under\n\u201cWitchcraft,\u201d extract from Etmuller, p. 267.)\n\nVulture-dung, mixed with the white dung of dog, cured dropsy and palsy,\nespecially if from a vulture which had lived on human flesh; to be taken\ninternally.\u2014(\u201cDe Vulture.\u201d)\n\nThe urine of a virgin boy or girl was an invaluable application for\naffections of the eyes; also for stings of bees, wasps, and other\ninsects. As a cure for elephantiasis, the urine of boys was to be\ndrunk freely. \u201cAd elephantiam puerorum, pueri lotium si puer biberit\nliberaliter.\u201d\n\nThe crust from human urine was useful in burns and in bites of mad dogs.\n(Idem. See notes on the Parisian \u201cMangeurs du blanc.\u201d) For cancers man\u2019s\nordure was burnt and sprinkled over the sore places; for tertian fevers,\nit had to be that of the patient himself; and to be held in the left hand\nwhile burning, then placed in a rag, and tied to his left arm before the\nhour of the recurrence of the fever. \u201cAd tertianas, ipsius \u00e6gri stercus\nsinistra manu sublatum comburunt et in sinistro brachio ante horam\naccessionis suspendunt.\u201d\u2014(\u201cDe Puello et Puella Virgine.\u201d)\n\nHawk-dung, boiled in oil, made an excellent application for sore eyes.\n(\u201cDe Accipitro.\u201d) Crow-dung was given to children to cure coughs, and was\nplaced in carious teeth to cure tooth-ache.\u2014(\u201cDe Corvi.\u201d)\n\nDove-dung was applied externally to tumors.\u2014(\u201cDe Columba.\u201d)\n\n\n\u201cSAXON LEECHDOMS.\u201d\n\nIn \u201cSaxon Leechdoms,\u201d is arranged the medical lore of the early centuries\nof the Saxon occupancy and conquest of England.\n\n\u201cAlexander of Tralles (A.D. 550) ... guarantees, of his own experience\nand the approval of almost all the best doctors, dung of a wolf with bits\nof bone in it\u201d for colic.\u2014(\u201cSaxon Leechdoms,\u201d lib. i. c. 18.)\n\n\u201cBull\u2019s dung was good for dropsical men; cow\u2019s dung for women\u201d (vol. i.\nc. 12, quoting Pliny, lib. xxviii. c. 68).\n\nSwine-dung was applied to warts (vol. i. p. 101).\n\n\u201cFor bite of any serpent, melt goat\u2019s grease and her turd and wax, and\nmingle together; work it up, so that a man may swallow it whole\u201d (vol. i.\np. 355, quoting Sextus Flacitus).\n\nFor dropsy, \u201cLet him drink buck\u2019s mie ... best is the mie.... For sore of\nears, apply goat\u2019s mie to the ear.... Against churnels, mingle a goat\u2019s\nturd with honey ... smear therewith.\u201d\n\n\u201cFor thigh pains,\u201d \u201cfor sore joints,\u201d \u201cfor cancer,\u201d \u201cagainst swellings,\u201d\n\u201ctugging of sinews,\u201d \u201ccarbuncle,\u201d \u201csmear with goat\u2019s dung\u201d (vol. i. pp.\n355, 357).\n\n\u201cFor every sore ... let one drink bull\u2019s urine in hot water; soon\nit healeth.... For a breach or fracture ... lay bull\u2019s dung warm on\nthe breach.... For waters burning or fires, burn bull\u2019s dung and shed\nthereon.\u201d (Idem, p. 369.) The word \u201cshed\u201d as here employed means to\nurinate, apparently.\n\n\u201cFor swerecothe or quinsy,\u201d the Saxons used an external application of\nthe white \u201cthost\u201d or dung of a dog which had been gnawing a bone before\ndefecation (vol. ii. p. 49).\n\n\u201cAgainst shoulder pains, mingle a tord of an old swine.\u201d\u2014(Idem, p. 63.)\n\n\u201cIf a sinew shrank ... take a she-goat\u2019s tord\u201d (p. 69).\n\n\u201cAgainst swelling, take goat\u2019s treadles sodden in sharp vinegar\u201d (p. 73).\n\nFor a leper, boil in urine hornbeam, elder, and other barks and\nroots.\u2014(Idem, p. 79.)\n\n\u201cA wound salve for lung diseases,\u201d\u2014of this the dung of goose was an\nimportant ingredient (p. 93).\n\n\u201cA salve for every wound.... Collect cow-dung, cow-stale, work up a large\nkettle full into a batter, as a man worketh soap, then take apple-tree\nrind\u201d and other rinds mentioned, and make a lotion (p. 99).\n\nFor felons, leg diseases, and erysipelas, calf and bullock dungs were\napplied as a fomentation (p. 101).\n\n\u201cFor a dew worm, some take warm, thin ordure of man, they bind it on for\nthe space of a night\u201d (vol. ii. p. 125).\n\n\u201cAgainst a burn, work a salve; take goate turd,\u201d etc.\u2014(Idem, p. 131.)\n\n\u201cFor a horse\u2019s leprosy ... take piss, heat it with stones, wash the horse\nwith the piss so hot.\u201d\u2014(Idem, p. 157.)\n\n\u201cIf there be mist before the eyes, take a child\u2019s urine and virgin honey;\nmingle together.... Smear the eyes therewith on the inside\u201d (vol. ii. p.\n309).\n\n\u201cFor joint pain ... take dove\u2019s dung and a goat\u2019s turd,\u201d externally (vol.\nii. p. 323).\n\n\u201cFor warts ... take hound\u2019s mie and a mouse\u2019s blood,\u201d externally.\u2014(Idem,\np. 323.)\n\n\u201cAgainst cancer ... take a man\u2019s dung, dry it thoroughly, rub to dust,\napply it. If with this thou were not able to cure him, thou mayst never\ndo it by any means.\u201d\u2014(Idem, p. 329.)\n\n\u201cSi muliebra nimis fluunt ... take a fresh horse\u2019s tord, lay it on hot\nglades, make it reek strongly between the thighs, up under the raiment,\nthat the woman may sweat much.\u201d\u2014(Idem, pp. 332, 333.)\n\n\u201cA smearing for a penetrating worm\u201d was made with \u201ctwo buckets of\nbullock\u2019s mie,\u201d among many other ingredients.\u2014(Idem, p. 333.)\n\n\u201cIf a thorn or a reed prick a man in the foot, and will not be gone,\nlet him take a fresh goose tord and green yarrow ... paste them on the\nwound.\u201d\u2014(Idem, p. 337.)\n\n\u201cAgainst a penetrating worm ... smear with thy spittle ... and bathe with\nhot cow-stale\u201d (vol. iii. p. 11).\n\n\u201cAgainst a warty eruption.... Warm and apply the sharn or dung of a calf\nor of an old ox.\u201d\u2014(Idem, p. 45.)\n\n\u201cAn asses tord was recommended to be applied to weak eyes.\u201d\u2014(Idem, p. 99.)\n\n\nAVICENNA.\n\nA careful examination of a Latin edition of \u201cAverrhoes,\u201d Lyons, 1537,\ndiscovered nothing in regard to the medicinal use of human or animal\negest\u00e6.\n\nBut, on the contrary, the works of Avicenna teem with such references;\nthere is hardly a page of the index to his portly volumes that does not\ncontain mention of stercoraceous remedies. Out of all this abundance\nthese selections will show that the Arabian physicians made of such\nmedicaments the same free use as their older brethren of the subverted\nRoman empire: \u201cMatricem mundant,\u201d \u201cUrina\u201d (vol. i. p. 330, a 38);\n\u201cSanguinem sistunt,\u201d \u201cUrina hominis cum cinere vitis\u201d (vol. i. p. 466, a\n26); \u201cScabei,\u201d \u201cScabiei ulcerosa conferunt,\u201d \u201cUrina\u201d (vol. i. p. 330, a\n8); \u201cSciatica conferunt,\u201d \u201cStercus vaccarum et Caprarum cum adipe porci\u201d\n(vol. i. p. 390, a 5); for scrofula \u201cStercus Caprarum\u201d (vol. i. p. 388,\na 11); \u201cLentiginibus conferunt,\u201d \u201cstercus lupi\u201d (vol. i. p. 387, b 66);\n\u201cErysipelati conferunt,\u201d \u201cfex urin\u00e6 hominis\u201d (vol. i. p. 330, a 11);\nwhile for the same disease, as well as for \u201cexcoriationi conferunt\u201d were\nprescribed \u201cstercus cameli et pecudis\u201d (vol. i. p. 388, a 11); \u201cUrin\u00e6\nfex,\u201d (idem, vol. i. p. 408, a 39); \u201cLapidi conferunt,\u201d \u201cStercus muris\ncum thure\u201d (vol. i. p. 390, b 2); again (vol. i. p. 361, a 60); \u201curina\nporci\u201d (vol. i. p. 408, a 66).\n\nLizard-dung an ingredient in a collyrium (vol. ii. p. 322, a 34).\n\n\u201cMatricis dolores conferunt,\u201d \u201curina hominis decocta cum porris\u201d (vol.\ni. p. 408, b 1). Goat-dung \u201cMatrici fluxui conferunt,\u201d \u201cstercus caprarum\nsiccum\u201d (vol. i. p. 388, a 15, and vol. i. p. 390, a 50).\n\nFor epilepsy, one of the remedies was \u201cstercus cameli\u201d (vol. i. p. 338,\na 6). Yellow jaundice, \u201cIcteritias conferunt,\u201d \u201curina mulieris cum aqua\nmellis\u201d (vol. i. p. 330, a 31); for burns, \u201cStercus caprarum et ovium cum\naceto\u201d (vol. i. p. 389, b 62). Another remedy for burns was, \u201cStercus\ncolumbarum cum melle et semine lini\u201d (vol. i. p. 389, b 65).\n\n\u201cImpetigine conferunt,\u201d \u201curina\u201d (vol. i. p. 330, a 10); for ulcers,\n\u201cStercus cameli et pecudis\u201d (vol. i. p. 388, a 9); also for the same,\n\u201cstercus canis ab ossibus cum mellis\u201d (vol. i. p. 390, a 2); also \u201curina\nasini et hominis\u201d (vol. i. p. 408, a 31); human urine again prescribed\nfor ulcers, in vol. i. p. 231, 646.\n\n\u201cStercoris muris decoctio\u201d alleviated difficulty in urination (vol. i.\np. 361, a 63). \u201cImpetigine conferunt,\u201d \u201cstercus columbarum et turdorum\u201d\n(vol. i. p. 390, a 1).\n\nAs a cure for the wounds of Armenian arrows (9, \u201cDe sagittis Armenis\u201d)\nAvicenna says: \u201cJam parvenit ad me quod potus stercoris humani est\ntheriaca ad illud\u201d (vol. i. p. 305, a 5). (\u201cTheriaca\u201d means literary a\nremedy for the bites of serpents and wild beasts, but in the present case\nit is used to mean a panacea.)\n\nFor poisonous bites, \u201cad morsum viperarum et omnium venenosorum\nanimalium\u201d \u201cet iterum qu\u00e6 bon\u00e6 sunt\u201d (\u201cMedicin\u00e6\u201d understood) \u201cest stercus\ncaprinum commixtum in vino et detur in potu\u201d (vol. ii. p. 227, b 36);\n\u201cUrina hominis\u201d also prescribed for the same in the same paragraph. The\ndung of goats, mixed with pepper and cinnamon, a provocative of the\nmenses (vol. i. p. 390, a 49).\n\nThe dung of mice prescribed internally for the cure of running from the\nears, to aid in the expulsion of the after-birth, calculus, poison of\nvenomous reptiles, etc. (vol. i. pp. 361, a 58).\n\n\u201cMatrici fluxui conferunt,\u201d \u201cstercus caprarum siccum\u201d (vol. i. p. 388, a\n15, and vol. i. pp. 390, a 50).\n\n\u201cSpasma conferunt,\u201d \u201cUrina\u201d (vol. i. p. 408, a 40); \u201cSplenis duritiei\nconferunt,\u201d \u201cStercus caprarum\u201d (vol. i. p. 30, a 50).\n\n\u201cAno conferunt,\u201d \u201cUrina infantium lactentium\u201d (vol. i. p. 408, a 55).\n\n\u201cStercus pecudis adustum cum aceto\u201d was prescribed for the bite of a mad\ndog (vol. i. pp. 388, a 21); \u201cUrina cum nitro\u201d (idem, vol. i. p. 408, b\n7); \u201cCanis stercus pro angin\u00e6 curatione\u201d (vol. i. p. 616, a 59).\n\n\nMISCELLANEOUS.\n\nMarco Polo mentions that in the province of Carazan (Khorassan?), the\ncommon sort of people carried poison about their persons, so that if\ntaken prisoners by the Tartars, they might commit suicide; but the\nTartars compelled them to swallow dog\u2019s dung as an antidote.\u2014(See Marco\nPolo, in Pinkerton, vol. vii. p. 143.)\n\n\u201cIn cases of sickness, the Eskimo of Cumberland Sound are not allowed to\nclean their chambers before sunrise.\u201d\u2014(\u201cThe Central Eskimo,\u201d Boas, p.\n593.)\n\nThe writings of the best medical authorities for the first two\ncenturies after the discovery of the art of printing teem with copious\ndissertations upon the value of these medicaments in all diseases, and as\npotent means of frustrating the maleficence of witches; the best of these\nwritings will be selected and arranged in chronological order.\n\n    \u201cA dram of a shepe\u2019s tyrdle,\n    And good Saint Francis gyrdle,\n    With the hamlet of a hyrdle,\n      Are wholsom for the pyppe.\u201d\n\n               (Brand, \u201cPop. Ant.\u201d vol. iii. p. 311, art. \u201cRural Charms,\u201d\n                 quoting Bale, \u201cInterlude concerning the Laws of Nature,\n                 Moses, and Christ.\u201d 4to. 1562.)\n\n\u201cAn oyle drawne out of the excrements of Chyldren\u201d and \u201cAn Oyle drawne\nout of Manne\u2019s Ordure,\u201d described as medicines in the \u201cNewe Jewell of\nHealth,\u201d by George Baker, Chirurgeon, London, 1576 (Black Letter), pp.\n171, 172, was prescribed for fistula and several other ailments.\n\n\u201cWater distilled from Manne\u2019s Ordure\u201d was given internally for the\nfalling sickness, dropsy, etc.... There was also an \u201cOyle drawne out of\nthe Excrements of Chyldren,\u201d as well as one from \u201cManne\u2019s Ordure\u201d (see\n\u201cDoctor Gesnerus, faithfully Englished,\u201d p. 76). In the same work we\nread of \u201cWater of Doue\u2019s dung ... which helpeth the stone\u201d when taken\ninternally.\u2014(Idem p. 77.)\n\nParacelsus seems to be entitled to more credit than is generally accorded\nhim; he was a chemist, in the early stages of that science, groping in\nthe dark, but he was not the mere quack so many are anxious to make him\nout to have been. He condemns the old practice of medicine:\u2014\u201cThe olde\nPhysitians made very many medicines of most filthy things, as of the\nfilth of the eares, sweat of the body, of women\u2019s menstrues (and that\nwhich it is horrible to be spoken), of the Dung of man and other beastes,\nspittle, urine, flies, mice, the ashes of an owle\u2019s head, etc.... Truly,\nwhen I consider with myself the pride of these fooles which disdaine this\nmetalline part of Physicke (which after their manner, contumeliously they\ncall Chymerican, and therefore can neither helpe their owne nor many\nother diseases), I call to mind a storie ... of Herachio Ephesio, which\nbeing sick of a leprosie, despising the help of Physitians, anoynting\nhimself over with cow-dung, set himselfe in the sun to drie, and falling\nasleepe was torn to pieces by dogges.\u201d\u2014(Paracelsus, \u201cExperiments,\u201d\ntranslation of 1596, p. 59.)\n\nThis last statement should be compared with the description of the\nsuicides of the East Indian fanatics, given under \u201cOrdeals and\nPunishments.\u201d\n\nDr. Fletcher, United States Army, states that in old medical practice in\nEngland, from the time of Queen Elizabeth down to comparatively modern\ndays, consumptive patients were directed to inhale the fumes of ordure.\n\u201cSome physicians say that the smell of a jakes is good against the\nplague.\u201d\u2014(\u201cAjax,\u201d p. 74.)\n\nUrine was one of the ingredients from which Paracelsus prepared his\n\u201cCrocus or Tincture of Metals.\u201d\u2014(See \u201cArchidoxes,\u201d English translation,\nLondon, 1661, p. 59.)\n\nFurther on he says, \u201cThe salt of man\u2019s urine hath an excellent quality\nto cleanse; it is made thus,\u201d etc. (p. 74). He also says: \u201cMan\u2019s dung,\nor excrement, hath very great virtues, because it contains in it all the\nnoble essences, viz.: of the Food and Drink, concerning which wonderful\nthings might be written.\u201d\u2014(\u201cArchidoxes,\u201d lib. v. p. 74.)\n\n\u201cTo distill Oyle of a Man\u2019s Excrements, ... Take the Doung of a young,\nsanguine child, or man, as much as you will.... This helpeth the Canker\nand mollifieth fistulas; comforteth those that are troubled with\nAlopecea.\u201d\u2014(\u201cThe Secrets of Physicke,\u201d London, 1633, p. 98.)\n\n\u201cFor any manner of Ache ... a plaister of Pigeon\u2019s dung\u201d (see \u201cA Rich\nStorehouse or Treasurie for the Diseased,\u201d Ralph Blower, London, 1616,\nblack letter, p. 3); also, \u201cHen\u2019s Dung\u201d (idem, p. 4); to provoke urine, a\nplaster of Horse dung was applied to the patient (p. 25.)\n\n\u201cFor spitting of blood ... the dung of mice was drunk in wine\u201d (idem, p.\n29); for sore breasts of women, a plaster of Goose dung (p. 33); \u201cfor\nBurns and Scalds ... a Plaster of Sheepe\u2019s doung,\u201d (p. 38); also, \u201cthe\nDoung of Geese\u201d (p. 39).\n\n\u201cFor deafe ears ... the pisse of a pale Goat\u201d was poured into them (p.\n67); horse-dung was used as a face-lotion (p. 106); for the bloody flux\nsoak the feet in water in which \u201cDoue\u2019s Doung has been seethed\u201d (p.\n119). For the gout, \u201cStale pisse\u201d was an ingredient in a composition\nfor external application (p. 119). For stitch in the side and back\n\u201cPigeon\u2019s Doung\u201d was used externally (p. 172); for sciatica, \u201cOxe-Doung\nand Pigeon\u2019s Doung\u201d in equal parts, were applied as a plaster (p. 173).\nCow-dung was used internally in hydrocele (\u201cThe Chyrurgeon\u2019s Closet,\u201d\nLondon, 1632, p. 38); the urine of boys was used as an application to\nulcers in the legs (idem, p. 24); again, the urine of immaculate boys was\nemployed for the cure of all inveterate ulcers (p. 27); goat-dung was\napplied externally for the cure of auricular abscesses and for ulcers\n(pp. 35 and 42); cow-dung and dove-dung were used in the same manner\n(idem p. 42); dove-dung was also used externally in the treatment of\nsciatica (p. 48), and for \u201cShingles\u201d (idem p. 51). Goat-dung, externally,\nfor tumors (p. 49); goose-dung, externally, for canker in the breasts of\nwomen (p. 50); swallow-dung, externally, for angina; chicken-dung for the\nsame (p. 58); cow-dung, externally, for tumors in the feet (p. 56); cow\nand goat dung, externally, in dropsy (p. 222); and many others throughout\nthe volume.\n\nIn a black letter copy of \u201cThe Englishman\u2019s Treasure,\u201d London, 1641, is\ngiven a cure for wounds, in which it is directed \u201cTo wash the wounde\nvery cleane with urine.\u201d\u2014(In Toner Collection, Library of Congress,\nWashington, D. C.)\n\nTo restrain excessive menstrual flow, apply hot plasters of horse-dung,\nbetween the navel and the privy parts.\u2014(See \u201cThe Englishman\u2019s Treasure,\u201d\nby Thomas Vicary, Surgeon to King Henry VIII., Queen Mary, and Queen\nElizabeth; London, 1641, p. 184; this little volume contains nothing else\nof value to this work.)\n\nHorse-dung was used internally for pleurisy (\u201cSecrets in Physicke,\u201d by\nthe Comtesse of Kent, London, 1654, pp. 26, 27); goose-dung, internally,\nfor yellow jaundice (idem, p. 37); \u201cHound\u2019s Turd,\u201d externally, \u201cto cure\nthe bleeding of a Wound\u201d (idem, p. 46); peacock\u2019s dung, internally, for\nthe falling sickness or convulsions (idem, p. 56); \u201cThe patient\u2019s own\nwater,\u201d externally, for pains in the breast (p. 64); pigeon\u2019s dung, both\ninternally and externally, in child-birth pains (p. 68); goose-dung,\nexternally, for burns (p. 96); hen\u2019s dung, externally, for burns (p.\n152); and for sore eyes (p. 174); \u201cstale urine,\u201d externally, for sore\nfeet (p. 163).\n\n\u201cThe stale of a cow and the furring of a chamber-pot\u201d to be given,\napplied locally and externally, for scald head (\u201cMost excellent and\nmost approved Remedies,\u201d London, 1652, p. 80). \u201cThe Urine of him that\nis sick,\u201d externally, for stitch in the side (p. 115); goose dung,\nexternally, for canker in woman\u2019s breast (p. 129); \u201cUrin of a Man Child\n(he beeing not aboue 3 years of age)\u201d was a component in a salve for the\nking\u2019s evil (p. 132). For patients sick of the plague, \u201cLet them drink\ntwice a day a draught of their own urin\u201d (p. 143).\n\n\u201cA certain countryman at Antwerp was an example of this, who, when he\ncame into a shop of sweet smells, he began to faint, but one presently\nclapt some fresh smoking horse-dung under his nose and fetched him\nto again.\u201d\u2014(Levinus Lemnius, \u201cThe Secret Miracles of Nature,\u201d Eng.\ntranslation, London, 1658, p. 107, speaking of the effects of sweet and\nnasty smells upon different persons.)\n\n\u201cThe urine of a Lizard, ... the dung of an elephant,\u201d were in medical\nuse, according to Montaigne (\u201cEssays,\u201d Hazlitt\u2019s translation, New York,\n1859, vol. iii. p. 23; art. \u201cOn the Resemblance of Children to their\nParents\u201d). Also, \u201cthe excrement of rats beaten to powder\u201d (idem). The\nabove remedies were for the stone.\n\nDoctor Garrett mentions \u201cwater of amber made by Paracelsus out of\ncow-dung,\u201d and gives the recipe for its distillation, as well as for that\nof its near relative, \u201cwater of dung,\u201d the formula for which begins with\nthe words, \u201cTake any kind of dung you please.\u201d[73]\n\nThe work of Daniel Beckherius, \u201cMedicus Microcosmus,\u201d published in\nLondon, in 1660, is full of the value of excrementitious remedial agents.\n\nUrine alone was applied to eradicate lice from the human head; but a\nsecondary application of dove\u2019s dung was then plastered on (p. 62). Urine\nwas drunk as a remedy for epilepsy, used as an eye-wash, and various\nother ocular affections, and dropped into the ears for various abscesses\nand for deafness (pp. 63, 64).\n\nA lotion of one\u2019s own urine was good for the palsy; but where this had\nbeen occasioned by venery, excessive drinking, or mercury, the urine of\na boy was preferable (p. 64). A drink of one\u2019s own urine, taken while\nfasting, was commended in obstructions of the liver and spleen, and in\ndropsy and yellow jaundice (idem); but some preferred the urine of a\nyoung boy (p. 65). For jaundice the remedy should be drunk every morning,\nand the treatment continued for some time (idem).\n\nFor retention of urine the remedy was to drink the urine of a young girl\n(p. 66). Urine was drunk as a remedy for long-continued constipation\n(idem); for falling of the womb stale urine was applied as a fomentation\n(idem); for hysteria human ordure and stale urine were applied to the\nnostrils (idem); the urine of the patient was drunk as a cure for\nworms (idem); urine was used as a wash for chapped hands, also for all\ncutaneous disorders (idem); also for \u201cficus ani\u201d (p. 67). For gout in\nthe feet the patient should bathe them in his own urine, also for travel\nsores, as he would then be able to resume his journey next day (idem).\n\nOne\u2019s own urine was drunk as a preservative from the plague. Beckherius\nsays he knew of his own knowledge that it had been used with wonderful\nsuccess between 1620 and 1630 for this purpose.\n\nUrine was recommended as a drink in lues veneris; while a sufferer\nfrom cancer was bathed in his own urine and Roman vitriol; ulcers were\nlikewise bathed with the patient\u2019s own urine (p. 68). Urine was applied\nas a lotion to wounds, bruises, and contusions (p. 69). Beckherius\nrecites the case of a laborer who was buried under a falling mass of\nearth, in 1522, but, being protected by some obstruction, nourished\nhimself for seven days on his own urine. Besides being used alone in the\nabove cases, urine entered as an ingredient into medicines for old sores\n(p. 72); against the growth of \u201cwild hairs,\u201d ocular affections, throat\ntroubles as gargle (p. 73), affections of the spleen (p. 74). The urine\nof a boy was to be employed in paralysis and in erysipelas (idem); the\nurine of a boy was also prescribed in suppression of the menses, and\nthe urine of a man in podagra (75). The urine of undefiled boys entered\ninto the composition of _aqua ophthalmica_, and was used externally in\nrheumatism of the legs (p. 74).\n\nThe urine of boys was used as an ointment in some fevers; also as a\nfomentation in tympanitis, as a plaster in dropsy, for gangrene and\npodagra, in various clysters, in the cure of calculi and cachexy (pp.\n78, 79); in some of the plasters cow and dove dung also entered. For\nthe treatment of anasarca there was a \u201cspagyric preparation of urine.\u201d\nTo make the spirit of urine by distillation, some took the urine of\na healthy man, some that of a wine-drinking boy of twelve years (pp.\n81, 82). This spirit was administered in lung troubles, in dropsy,\nsuppression of the menses, all kinds of fevers, retention of urine,\ncalculus, etc. (p. 85); also in eye troubles, strangury, diabetes,\npodagra, catarrh, melancholia, phrensy, cardialgia, syncope, dysentery,\nplague, malignant fevers (p. 86).\n\nThe \u201cspirit of urine\u201d was again distilled with vitriol to make an\nanti-podagric remedy (85).\n\nSalt of urine was made by distilling the urine of a boy and collecting\nthe saline residuum; it was administered in cardiac troubles and to aid\nin the expulsion of the dead f\u0153tus; from it were made various empirical\nremedies,\u2014moon salt, the salt of Jove, salt of Mercury, spirit of Orion,\nmercurius microcosmicus, which were used for all kinds of physical\ninfirmities (p. 87). The quintessence of urine was distilled from the\nurine of a strong, healthy, chaste man of thirty years, who had drunk\nheavily of wine for the occasion; by another authority it is recommended\nthat this happen while the sun and Jupiter may be in \u201cPiscibus.\u201d This\nwas used in calculi of the kidneys and bladder and in all ulcerations of\nthose parts; externally, as a lotion in gonorrh\u00e6a and external ulcers of\nthe private parts, for wounds and lesions of all sorts, urinary troubles,\nworms, putrid fevers, and as a preservative against the plague, for hard\ntumors, etc. (p. 97).\n\nAn \u201canti-epileptic spirit\u201d had the urine of boys as its main component\n(p. 95); there was an \u201canti-epileptic extract of the moon\u201d (p. 96); an\n\u201canti-podagric medicament\u201d of the same components almost. A \u201cpanacea\nsolaris\u201d had for its principal ingredient the urine of a boy who had been\ndrinking freely of wine (p. 97).\n\n\nHUMAN ORDURE.\n\nBeckherius cites a case where its use for three days cured a man of\nyellow jaundice; dried, powdered, and drunk in wine, it cured febrile\nparoxysms (p. 112); it was recommended to be that of a boy fed for some\ntime on bread and beans.\n\nTo smell human ordure in the morning, fasting, protected from plague (pp.\n112, 113).\n\nHe also gives the mode of preparing \u201czibethum,\u201d or \u201coccidental sulphur\u201d\n(p. 116).\n\nAs a cure for angina a mixture was prescribed containing the white dung\nof dogs; also human ordure, swallow-dung, licorice, and candy (p. 113).\nIn cancer, human ordure was applied as a plaster, mixed with turpentine,\ntobacco, antimony, powdered litharge, powdered crabs, etc. (pp. 113, 114).\n\nHe also gives the formulas for preparing _aqua_ and _oleum ex stercore\nhumano_ (p. 114). In other places the use of ordure and urine in medicine\nis mentioned as a matter of course.\u2014(See p. 274; also under the headings\nof \u201cAss,\u201d \u201cMouse,\u201d \u201cHorse,\u201d etc.; again, pp. 114, 192 _et seq._)\n\nBeckherius gives a list of a number of preparations which to our more\nenlightened view of such things must appear trivial, and need not be\nrepeated here in detail,\u2014such as one for \u201cextracting the vitriol of\nmetals,\u201d etc. Into the preparation of all these human urine entered.\n\nPotable gold was made with a menstruum of spirits of wine and human\nurine, half and half (pp. 100-102); there was an \u201coil of sulphur\u201d\nprepared from human urine (103); there was a \u201cprecipitate of mercury and\nurine\u201d (idem); there was finally a _ludum urin\u00e6_, the residuum after the\ndistillation of the _aqua_ or the _spiritus_ respectively, which was\nprescribed medicinally in the same way as these were (pp. 109, 110).\n\nVon Helmont called the salt obtained by the distillation of human urine\n\u201cduelech.\u201d (See \u201cOritrike, or Physicke Refined,\u201d John Baptist von\nHelmont, English translation, London, 1662, pp. 847-849.) This was the\nname generally given by Paracelsus to the stone in the bladder. Von\nHelmont instances a cure of tympanitis or dropsy by a belly-plaster of\nhot cow-dung, and adds, \u201cNeither, therefore, doth Paracelsus vainly\ncommend dungs, seeing that they are the salts of putrefied meats\u201d (p.\n520).\n\nPetr\u00e6us (Henricus) Nosolog. Harmon. lib. i. dissertat. 13, p. 252, et\nJoh. Sch\u00e6deras, pharmacop. med. chym. lib. v. p. 829, \u201cstercus siccatum\ntritum et cum melle illitum ad anguinam curandam magni usus esse\ndicunt.\u201d\u2014(\u201cBib. Scatalogica,\u201d p. 84.)\n\nThe ponderous tomes of Michael Etmuller contain all that was known or\nbelieved in on this subject at the time of their publication, A.D. 1690.\nHe gives reasons for the employment of each excrement, solid or liquid,\nhuman or animal, which need not be detailed at this moment.\n\nHuman urine. \u201cUrina calif. exsiccat, resolvit, abstergit, discutit,\nmundificat, putredini resistit, ideoque usus est pr\u00e6cipue intrinsecus\nin obstructione epatis, lienis, vesic\u00e6, biliar\u00e6, pestis preservatione,\nhydrope, ictero.... Exstrinsecus siccat scabiem, resolvit tumores,\nmundificat vulnera etiam venenata, arcet gangr\u00e6nam, solvit alvum (in\nclysmata) abstergit furfures capitis.... compescit febriles insullus\n(pulsui applicata) exulceratas aures sanat (instillata pueri urina)\noculorum tubedine subvenit (instillata) artuum tremorem tollit (lotione)\nuvul\u00e6 tumorem discutit (gargas), lienis dolores sedat (cum cinere\ncataplasmata).\u201d\n\nFrom the urine of a wine-drinking boy, \u201curina pueri (ann. 12) vinum\nbibentis,\u201d distilled over human ordure, was made \u201cspiritus urin\u00e6\u201d of\ngreat value in the expulsion of calculi, although it stunk abominably,\n\u201csed valde f\u0153tet.\u201d This was employed in the treatment of gout, asthma,\ncalculi, and diseases of the bladder. (Etmuller, \u201cSchroderi Diluc.,\u201d vol.\nii. p. 265.) There are several other methods given of obtaining this\n\u201cspiritus urin\u00e6 per distillationem.\u201d\n\nThen there was a \u201cspiritus urin\u00e6 per putrefactionem.\u201d To make this, the\nurine of a boy twelve years old, who had been drinking wine, was placed\nin a receptacle, surrounded by horse-dung for forty days, allowed to\nputrefy, then decanted upon human ordure, and distilled in an alembic,\netc. There were other methods for making this also, but this one will\nsuffice. The resulting fluid was looked upon as a great \u201canodyne\u201d for all\nsorts of pains, and given both internally and externally, as well as in\nscurvy, hypochondria, cachexy, yellow and black jaundice, calculi of the\nkidneys and bladder, epilepsy, and mania.\n\n\u201cPotable gold\u201d was made from this spirit. \u201cIdem spiritus optime\npurificatus (scil. aliquoties) in aqua pluvia solvendo et distillando\ncumque spiritus vini analytice unitus solvit aurum, unde aurum potabile\u201d\n(vol ii. p. 266).\n\nA urine bath was good for gout in the feet. A drink of one\u2019s own urine\nwas highly praised as a preservative from the plague. \u201cUrin\u00e6: Potus urin\u00e6\npropri\u00e6 laudatur in preservanda et curanda peste.\u201d Such a draught was\nalso used by women in labor. \u201cUrin\u00e6 hausta a mulieribus parturientibus\npartum facilitat.\u201d Clysters of urine were administered in tympanites, or\ndropsy of the belly. Urine was applied in ulcerations of the ears.\n\nSaltpetre was formerly made from earth, lime, etc., saturated with human\nurine, ordure, etc.\n\nThe \u201cspiritus urin\u00e6\u201d obtained by the distillation of urine, removed\nobstructions from the bladder, meatus, etc., expelled calculi, and was a\ndiaphoretic and an anti-scorbutic; it was likewise used in the cure of\nhypochondria, cachexy, chlorosis, etc., taken internally.\n\nFrom the distillation of vitriol and urine an anti-epileptic medicine was\nobtained.\u2014(Idem, vol. ii. p. 271.)\n\nFrom the above-mentioned \u201cspiritus urin\u00e6 per distillationem\u201d was prepared\n\u201cmagisterium urin\u00e6 seu microcosmi,\u201d useful in cases of atrophy; it\nalso prevented the pains of the stone, if taken monthly before the new\nmoon.\u2014(Etmuller, vol. ii. p. 266.)\n\nHuman ordure. \u201cStercus (carbon humanum Paracelsi, aliis sulph. occiden.)\nemollit, maturat, anodynum est. Ea propter magni usus ad mitigandum\ndolores incantatione introductos (impositum) ad anthraces pestilentiales\nmaturandos, ad phlegmonem, v. g. gutturis seu anginam curandam (siccatum,\ntritum et cum melle illitum) ad inflammationem vulnerum arcendam. Quin et\nintrinsecus a nonnullis adhibetur in angina (crematum et potui datum), in\nfebribus ad paroxysmos profligandos (eodem modo propinatum dos. 32), in\nepilepsia, quam stercus primum infantuli siccatum et pulverisatum, et ad\ncomplures dies exhibitum, radicitus evellere aiunt\u201d (vol. ii. p. 266).\n\nHe alludes to the \u201caqua\u201d and the \u201coleum\u201d \u201cex stercore distillatum,\u201d\nboth used in ophthalmic diseases, as cosmetics to restore color to the\nface, to restore and produce hair, to cure tumors and fistulas, and\nremove cicatrices, and for the cure of epilepsy. \u201cInterne prodesse\naiunt comitialibus et hydropicis, lapidemque renum et vesic\u00e6 pellere,\nmorsibusque canis rabidi, venenatorumque animalium subvenire.\u201d The \u201coleum\nex stercore\u201d had to be prepared from the ordure of a young man, not a\nboy, \u201cjuvenis, non pueri\u201d (vol. ii. p. 266).\n\nEtmuller tells the same story we have already had from so many other\nsources, in regard to the medicinal properties ascribed to human ordure.\nIt was looked upon as a valuable remedy, applied as a poultice for all\ninflammations and suppurations, carbuncles and pest buboes, administered\nfor the cure of bites of serpents, and all venomous animals. It should\nbe taken raw, dried, or in drink. It was the only specific against the\nbites of the serpents of India, especially the \u201cnapellus,\u201d whose bite\nkills in four hours unless the patient adopts this method of cure. It was\nconsidered a specific against the plague, and of great use in effecting\n\u201cmagico-magnetic\u201d or \u201csympathetic or transplantation\u201d cures. It was also\nin high repute for baffling the efforts of witches.\n\n\u201cWater distilled from ordure was good for sore eyes, especially if the\nman whose ordure was used had been fed only on bread and wine. This was\nadministered internally for dropsy, calculus, epilepsy, bites of mad\ndogs, carbuncles, etc.\u201d (vol. ii. p. 272).\n\n\u201cZibetta occidentalis nihil est aliud quam stercus mediante digestione ad\nsuavolentiam redactum, qua Zibettam mentitur; vid. Agricola,\u201d vol. ii. p.\n266.\n\nOf the value of this \u201czibethum\u201d Etmuller quotes from an older authority:\n\u201cRosencranzerus in Astron. inferior (p. 232), dicit quod zibethum humanum\n... si illinatur parti genitali mulieris f\u0153mina attrahat f\u0153tum et\nprecaveatur abortus\u201d (vol. ii. p. 272).\n\nHuman ordure, containing as it does \u201can anodyne sulphur, ... destructive\nof acids,\u201d was supposed to be beneficial in burns, inflammations, and\nas a plaster for the dispersal of plague buboes.... \u201cIn insulis Botiis\ndictis, gens quoddam serpentis repiriri, cujus morsum mors sequatur, nisi\nstercus proprium demorsi mox assumatur. Tandem aqua stercoris humani\ncosmetica, ab aliis ophthalmatica censetur sic ut et ejusdem oleum\ncontra cancrum mammarum specifice commendatur\u201d (vol. ii. p. 171).\n\n\u201cIn stercoribus animalium magna latet vis medica, ratione scilicet salis\nvolatilis; in specie stercus porcinum omnes h\u00e6morrhagias ad miraculum\nsistit, sive in forma pulveris ad \u0292 i., sive in forma electuarii\nadhibens; annus est quo rustica qu\u00e6dam post abortum insigne patiebatur\nmensium profluvium cui cum meo suasu maritus inscie propinasset stercus\nsuillum, fluxus cessavit et mulier pristin\u00e6 reddita sanitati. Stercus\nequinum summum est remedium in passione hysterica, et doloribus colicis,\nsi succus expressus cum cerevisia vel vino propinetur; sic quoque\nconducit in variolis et morbilis infantum, propinatus cum cerevisia\ncalida, qui optime per sudorem expellit ut taceam de effectu quem pr\u00e6stat\nin pleuritide laudando.\n\n\u201cUt ita licet volatilia in uno puncto convenire videantur, diversis\ntamen, ratione divers\u00e6 et specific\u00e6 cujuslibet craseus medeantur morbos.\u201d\n(vol. ii. sect. 3, \u201cPyrotechnia Rationalis,\u201d\u2014\u201cde Animalibus,\u201d Etmuller,\n\u201cOpera Omnia,\u201d xx.)\n\n\u201cAnimalium omnium participant de natura salis ammoniaci constant quippe\n(are certainly known) ex acido et alcali oleoso volatili indeque, aur\u00e6\nbeneficio alterantur in nitro, pr\u00e6sertim avium excrementa quicquid igitur\npr\u00e6stant, operantur ex vi salis ammoniacali\u201d (vol. ii. p. 171).\n\nThe use of animal dungs was noted, but not unqualifiedly commended\nby Etmuller, in the following cases: dog-dung, mixed with honey,\nfor inflammation of the throat; wolf-dung, in form of powder, as an\nanti-colic.\n\nDog-dung (album Gr\u00e6cum officinalis) was regarded as useful in dysentery,\nepilepsy, colic; was applied externally in angina, malignant ulcers,\nhard tumors, warty growths, etc. Especial value was attached to such\ndung gathered in the month of July, from a bone-fed dog, because it was\nwhiter, purer, and less fetid. Dog-urine was employed as a lotion for\nwarty growths, ulcers on the head, etc. (vol. ii. p. 253).\n\n\u201cDicitur in officinis semper album Gr\u00e6cum, nunquam stercus.\u201d The dog\n\u201cdebite nutriatur cum ossibus solis, cum nullo vel pauco potu\u201d (vol. ii.\np. 254).\n\nGoat-dung was used in hard tumors of the spleen and other parts of\nthe body; in buboes, ear-abscesses, inveterate ulcers, dropsy, scabby\nhead, lichen, etc. (p. 254). In all these its use was external, but\nfor other troubles of the spleen, yellow jaundice, retention of the\nmenses, and similar ailments, it was given internally. Goat-urine was\ngiven internally in removal of calculi, urinary troubles, and (after\ndistillation) for dropsy. The egest\u00e6 of the wild goat were used for\nalmost identically the same disorders (vol. ii. p. 254).\n\nThe juice of horse-dung was used by the English in colic, pleurisy, and\nhysteria.\u2014(Etmuller, vol. ii. p. 254.)\n\nPig-dung, dried, snuffed up into the nostrils, cured nasal hemorrhages.\nCompare this with the use made of the dried excrement of the Grand Lama\nas a sternutatory and general curative.\n\nHyena-dung was used in medicine, but the diseases are not mentioned.\n\nSparrow-dung and mouse-dung, if made into pills, and taken to the number\nof nine, would bring on the menses of women.\n\nCow-dung was recommended as a fomentation in gout.\n\nThe use of cow-dung, internally, was highly commended for expelling\ncalculi and for the cure of retention of urine, on account of the\n\u201cvolatile nitrous salts which ascended in the alembic, and which had a\ngood effect upon the kidneys.\u201d\n\nThe common people drank the juice expressed from this dung in all cases\nof colic and pleurisy, for which they found it a beneficial medicine.\n\u201cUlterius valde convenit ad pellendum calculum et ciendam urinam propter\nsal. vol. nitrosum qui ascendit per alembicam unde ad nephritidem et\nciendam urinam valde commendatur a poterio.... Plebii in colico dolore\nsuccum ex stercore propinant, quod verum est, non solum in colico sed\netiam in pleuritide pr\u00e6sentaneum remedium\u201d (vol. ii. pp. 249, 250).\n\nThe juice of young geese, gathered in the month of March, was used in\njaundice and cachexy.... Hen-dung was sometimes employed as a substitute\nfor goose-dung. Peacock-dung was employed in all cases of vertigo....\nSwallow-dung was used in cases of angina and inflammation of the tonsils\n(vol. ii. p. 171).\n\nHawk-dung was used for sore eyes. Duck-dung \u201cfimus morsui venenatorum\nanimalium imponitur\u201d (vol. ii. p. 286).\n\nGoat-dung, drunk in cases of hemorrhage.... Goat-urine considered a\nspecific for the expulsion of calculi of the bladder. Asses\u2019 urine drunk\nfor diseases of the kidneys, atrophy, paralysis, consumption, etc.\nAsses\u2019 dung taken internally in form of powder or potion, and applied\nalso externally in all cases of hemorrhage, excessive uterine flow, and\ntroubles of that nature (vol. ii. p. 247). It was thought by some to be\nbest when gathered in the month of May; others thought that dog-dung\nshould be substituted. Cow-urine was a beneficial application to sore\neyes.\n\nCow-dung was used in all cases of burns, inflammations, rheumatism, etc.,\n\u201capum ac vesparum morsibus.\u201d (We have already seen that it has been used\nfor bee stings in the State of New Jersey.) \u201cSuffitu reprimit uterum\nprolapsum.\u201d Finally, it was used as a plaster in dropsy.\u2014(Etmuller, vol.\nii. p. 248.)\n\nDove-dung was applied generally in cataplasms and rubefacient plasters\nfor the cure of rheumatism, headache, vertigo, colic pains, apoplexy;\nalso in boils, scorbutic swellings, etc., and drunk as a cure for\ndropsy.\u2014(Etmuller, vol. ii. p. 287.)\n\nQuail-dung, \u201cfimum in vino potum, dysenteriam sanare tradit Kynarides\u201d\n(vol. ii. p. 288).\n\nFresh calf-dung was rubbed on the skin for the cure of erysipelas.\n\nFox-dung was applied externally for the cure of all cutaneous disorders\n(vol. ii. pp. 283-285).\n\nKid-dung (Capreolus or Chevreuil) was drunk as a cure for yellow jaundice\n(vol. ii. p. 257).\n\nCat-dung was applied as a poultice to scab in the head and to gout in the\nfeet (vol. ii. p. 259).\n\nHorse-dung, fresh or burnt to ashes, was applied externally as a\nstyptic, used as a fumigation to aid in the expulsion of the f\u0153tus and\nafter-birth; also drunk as a potion for colic pains, strangulation of\nthe uterus, expulsion of the f\u0153tus and after-birth, and for pleurisy.\n\u201cStercus equinum est medicina magni et multi usus.... Interne succus ex\nstercore recenti expressus.\u201d For the certain cure of pleurisy, it should\nbe the dung of a young stallion, especially if oat-fed. \u201cIn Angina certe\nstercus equinum non cedit stercori hirundinum ... et canis\u201d (vol. ii. p.\n263).\n\nLion-dung, taken internally, was an anti-epileptic.\n\nHare-dung was administered internally in calculus and dysentery, and\nexternally for burns.\n\nHare-urine was applied in ear troubles.\n\nWolf-dung was found efficacious, taken internally, in colic.\n\nMusk was frequently given, mixed with zibethum, as a carminative; also as\na nervine and a cardiac.\n\nMouse-dung found its advocates as a remedy, given internally, in the\nconstipation of children, calculi, used in enemata.\n\nThe internal administration of rat-dung removed catamenial obstructions.\n\nMouse-dung was styled \u201calbum nigrum;\u201d dog-dung, \u201calbum Gr\u00e6cum.\u201d\n\nSheep-dung was administered internally in yellow jaundice; \u201cmaximi usus\nin aurigine, sumptum cum petroselino\u201d (rock-parsley),\u2014while, externally,\nit was applied to hard tumors, swellings, boils, burns, etc.\n\nThe urine of red or black sheep was given internally in dropsy. \u201cUrina\n(nigr\u00e6 vel rubr\u00e6 ovis) sumpta, aquam inter cutem abigit.\u201d The dose was\nfrom five to six ounces.\n\nHog-dung, externally, in cutaneous disorders, bites of venomous animals,\nnasal hemorrhage,\u2014for the cure of this last even the odor was sufficient;\n\u201csufficit etiam odor.\u201d\n\nMichaelus Etmuller, \u201cOpera Omnia,\u201d \u201cSchroderi dilucidati Zo\u00f6logia,\u201d\nLyons, 1690, vol. ii. pp. 263-279, inclusive.\n\nQuail-dung was administered for epilepsy when the bird had been fed on\nhellebore.\u2014(Etmuller, \u201cOpera Omnia,\u201d \u201cSchrod. Diluc. Zo\u00f6l.\u201d vol. ii. p.\n288.)\n\nCuckoo-dung, taken in drink, cured the bites of mad dogs.\u2014(Idem.)\n\nWhite hen-dung was preferred for medicinal purposes. It was employed\nfor the same ailments as dove-dung, but was not believed to be so\nefficacious. It was especially valuable in colic and uterine pains, in\nyellow jaundice, calculus, abscesses in the side, suppression of urine,\netc. (vol. ii. p. 289).\n\nThere was another cure for the bites of mad dogs,\u2014the dung of the swallow\ntaken internally. It was also considered to be a cure for colic pains and\nkidney troubles, and was made into a suppository in cases of irritation\nof the rectum (vol. ii. p. 290).\n\nKite-dung was sometimes applied externally in pains of the joints (vol.\nii. p. 291).\n\nAs a purgative, starling dung is enumerated in this strange list of\nfilthy medicaments (vol. ii. p. 292).\n\nThe egest\u00e6 of wild oxen was used for the same therapeutical purposes as\nthe excrement of the domesticated bovines (vol. ii. p. 252).\n\nPeacock-dung. \u201cStercus proprietate vertiginem et epilepsiam sanat (in\ndies multos exhibitum).\u201d It should be administered in wine, and the\ntreatment was to be persisted in from the new until the full moon, or\nlonger. \u201cContinuando a novilunio usque ad plenilunium, aut amplius.... In\nepilepsiam est specificum magno usu expertum.\u201d It was likewise considered\nof great value in the cure of vertigo, but the dung of the cock should be\ngiven to men; that of the hen, to women. Etmuller, however, did not think\nthis distinction to be necessary (vol. ii. pp. 292, 293).\n\nThe dung of geese, old or young, was employed in the treatment of yellow\njaundice, for which it was believed to be a specific. The dose was one\nscruple. The geese should have been fed on \u201cherba chelidonii.\u201d Next to\nthe yellow jaundice, it was of special value in scurvy, taken either in\nthe form of a powder or a decoction. For the cure of dropsy it was the\nmain ingredient in several of the remedies prescribed. It was also the\nprincipal component in the manufacture of \u201caqua ophthalmica Imperatoris\nMaximiliani,\u201d to prepare which, the dung of young geese was gathered in\nthe months of April and May (vol. ii. p. 287).\n\nStork-dung, stercus ciconi\u00e6. Believed to be potential in epilepsy and\ndiseases of the same type. \u201cStercus, si ex aqua hauritur, comitialibus\naliisque morbis capitis prodesse credunt.\u201d\u2014(Etmuller, vol. ii. p. 287.)\n\nThe laxative properties of mouse-dung were extolled by Dr. Jacob\nAugustine Hunerwolf, in \u201cEphemeridum Physico-Medicarum,\u201d Leipzig, 1694,\nvol. i. p. 189.\n\nRosinus Lentilius relates that there was a certain old hypochondriac,\nof fifty or more, who, in order to ease himself of an obstinate\nconstipation, for more than a month drank copious draughts of his own\nurine, fresh and hot, but with the worst results, \u201cPer mensem circiter\nurinam suam statim a mictu calentem ipsa matuta hauriret.\u201d\u2014(In \u201cEphem.\nPhysico-Medicarum,\u201d Leipzig, 1694, vol. ii. p. 169.)\n\nOn the page just cited and those immediately following, can be found some\nten or twelve pages of fine print, quarto, elucidative of the uses of the\nhuman excreta, medicinally, and as a matter of morbid appetite.\n\nTo the Ephemeridum, Dr. Lentilius also contributed a careful r\u00e9sum\u00e9 of\nall that was at that time known of the medicinal or other form of the\ninternal employment of the human excreta; he premised his remarks by\nsaying that while some persons sent to foreign countries and ransacked\ntheir woods and forests for medicines, there were others who sought\ntheir remedies nearer home, and did not disdain the employment of\nthe vilest excrements. \u201cI am not speaking now,\u201d he remarks, \u201cof the\nexcrements of animals, but of human ordure and human urine. We know,\u201d\nhe continues, \u201cthat horse-dung is used for the cure of colic, pig-dung\nfor checking internal hemorrhages, dog-dung or album Gr\u00e6cum for angina,\ngoose-dung for yellow jaundice, peacock-dung for vertigo, and goat-dung,\nin Courland beer, for malignant fevers.\u201d The Mexicans used human ordure\nas an antidote against serpent bites in two-scruple doses, drunk in\nsome convenient liquor: \u201cDe homerda contra venenatos Mexicano\u2014serpentis\nictus\u2014ad \u0292 ii. in convenienti liquore hausta\u201d (p. 170). The same mixture\nwas drunk by the Japanese, as a remedy against the wounds made by\npoisoned weapons: \u201cDe eadem mixtura sed e stercore proprio confusa contra\ntelorum venena Japonensibus pota.\u201d Observe that in this last case the\nordure had to be that of the wounded man himself.\n\nEtmuller recommends its use in expelling from the system the virus of\n\u201cnapelli\u201d whatever that may have been. To cure the plague, the patient\nwas to consume a quantity equal in size to a filbert. To frustrate the\neffects of incantation and witchcraft, it had to be drunk in oil. Used\nin the same manner, it was supposed to be of use in expelling worms:\n\u201cDe eadem mixtura, sed a stercore proprio,\u201d etc., as already quoted.\n\u201cDe stercore humano, seu recente seu arido, adsunto ad expugnandum\nnapelli virus, etiam a nostratibus commendato, de quo vid. Etmuller,\netc.... In peste fuganda mane ad avellanas quantitatem devorando, ...\nad morbos e fascino ex aceto propinato ... ad expellendos vermes eodem\nmodo usurpato.\u201d He alludes also to \u201cOletum\u201d and the medicines made with\nit, as an ingredient; but says he will leave \u201cZibethum\u201d and \u201cOccidental\nSulphur\u201d to Paracelsus and the members of his school. He quotes Galen\nas recommending the drinking of the urine of a stout, healthy boy, as\na preventive of the plague. \u201cUrina pueri sani bibita ... preservans a\npeste,\u201d quoting Galen, lib. x. \u201cDe Simp. Med. Fac.\u201d A draught of her\nhusband\u2019s urine was of great assistance to a woman in uterine troubles:\n\u201cSic, in \u03b4\u03c5\u03c3\u03bf\u03c7\u03af\u03b1 urin\u00e6 maritalis haustum concelebrant alii.\u201d The urine\nof a chaste boy was much commended by many writers for internal use in\ndropsy, splenic inflammation, etc. \u201cSic urinam impolluti pueri quotidie\npotum, esse medicamentum laudabile et pr\u00e6sentaneum, ad lienis morbos\net hydropem.\u201d It would be useless to quote further in the words of the\noriginal. Lentilius goes on to say that a potion of one\u2019s own urine\nwas extolled in the treatment of the bites of snakes, wounds by deadly\nweapons, incipient dropsy and consumption.\n\nTo drink one\u2019s own urine for the space of three days was a sure cure for\nthe yellow jaundice, also in preserving from the plague. But Von Helmont\nwas of the opinion that in this last case its virtues were derived from\nthe fact that it was a stimulant and served to keep up the spirits. By\nEtmuller, its use was strongly recommended in the treatment of the yellow\njaundice, etc. (citing Etmuller). It was likewise highly extolled by\nAvicenna.\n\nWe are next treated to a feast of big words, in which we learn that\non account of its \u201cnitrosity\u201d and \u201cvolatility,\u201d it was regarded as a\n\u201cdetersive,\u201d and \u201cpenetrative,\u201d while, on account of the alkali it\ncontained, it was a neutralizer of the \u201cfermenting acids,\u201d and therefore\napplicable in cardialgia, anorexia, gout, toothache, colic, yellow\njaundice, and intermittent fevers, either the urine \u201cof the patient\nhimself or that of a wine-drinking boy.\u201d\n\nBoyle, the eminent philosopher, is quoted as saying that, in his opinion,\nthe virtues of human urine, as a medicine, internally and externally,\nwould require a volume by themselves. Boyle is also credited with having\npublished a tract on this subject, in Leipzig, 1692, over the signature\n\u201cB.\u201d\n\nLentilius devotes a number of pages of close, logical reasoning to\ndemonstrate the fallacy of supposing that human excreta can be of any\npossible utility in therapeutics. According to his opinion, Nature\nvoided them from the body because the body had no further use for them;\ntherefore, their re-absorption could scarcely be other than deleterious;\nthis was all the more true in disease, because the patient being in\na morbid state, that which he ejected could by no process of correct\nreasoning be regarded as healthy. This argument, although of great\ninterest and value, is very long and pertains rather to the history of\nmedicine proper than to this essay.\n\nLentilius concludes by saying that no more cruel threat could be made\nthan that of Sennacherib against the Jews that he would make them eat\ntheir own excrement and drink the water which bathed his feet: \u201cQuam\nfuturum esse, ut quisquis sua stercora voraturus, et aquam pedum suorum\nbibiturus sit.\u201d Esa. 36, ver. 12. \u201cV\u00e6 miseris \u00e6grotis, quo rumores ad\nurin\u00e6 potum rediit.\u201d\u2014(In \u201cEphem. Phys. Medic.\u201d Leipzig, 1694, vol. ii.\npp. 169 to 176, inclusive; the pages are quarto, the number of words to\nthe page about 375.)\n\nLentilius has either stolen bodily from Paullini, or anticipated him; he\nhas all of Paullini\u2019s facts, but seems, in addition, to have been much of\na philosopher, which Paullini was not.\n\nChristian Franz Paullini\u2019s \u201cFilth Pharmacy,\u201d Frankfort, 1696, is better\nknown than any other of the works cited, being in German, of small size,\nand confining itself almost exclusively to a recapitulation of diseases,\nwith the appropriate excrementitious curative opposite each.\n\nSix different editions are contained in the Library of the U. S. Army\nMedical Museum, in Washington; of these, that of Frankfort, 1696 (268\npages, duodecimo), was selected, and the work of translation entrusted\nto Messrs. Smith and Pratz; being perfectly familiar with English and\nGerman, their interpretation, made slowly and carefully, may be relied on\nas minutely correct.\n\nPaullini has done nothing beyond collecting his ample list of cases in\nwhich the human and animal excreta were employed in the treatment of\ndiseases; he has in no instance ventured upon an explanation of the\nreason for such use, such as Etmuller supplied.\n\nHe treats of the employment of human ordure and urine, and animal\nexcreta, in the following diseases: headache, insomnia, vertigo,\ndementia, melancholia, mania, gout, convulsions, palsy, epilepsy, sore\neyes, cataract, ophthalmia, ear troubles, bleeding of the nose, nasal\npolypi, carious teeth, dropsy of the head, wens, asthmatic troubles,\ncoughs, spitting of blood, consumption, pleurisy, fainting spells,\ndiseases of the mammary glands, tumors, colic, abnormal appetite, worms,\nhernia, sciatica, ulceration of the bowels, constipation, diarrh\u0153a,\ndysentery, obstructions of the liver, dropsy, jaundice, kidney troubles,\ngravel, stone, retention of urine, excessive flow of urine, impaired\nvirility, swelling of the testicles, uterine displacements, menstrual\ntroubles, sterility, accidents to pregnant women, miscarriages, difficult\nlabor, pains after childbirth, gout of feet, rheumatism, fevers of all\nkinds, poisons, plague, syphilitic and venereal diseases, abscesses,\nsprains, contusions, bruises, wounds, ring-worm, felons, itch, freckles,\nas a cosmetic, for rash, tetter, loss of hair, lice, gangrene, colds,\nwarts, fissure of the rectum, fistulas, corns, bunions, love-potions, and\nto baffle witchcraft.\n\nFor headache, pigeon-dung was used internally, and the dung of a red cow\nand of the peacock, externally.\n\nInsomnia, donkey-dung, internally; gout and pigeon dung, externally.\nHuman urine was also used for the same purpose (pp. 28, 29).\n\nVertigo. Pigeon, peacock, and squirrel dung, all used internally.\n\nDementia. Donkey-dung, externally.\n\nMelancholia. Calf or ox dung, internally; owl-dung, externally.\n\nMania. Human ordure, internally; boy\u2019s urine, internally, and also owl\u2019s\nand chicken\u2019s dung, internally.\n\nGout. Boy\u2019s urine, externally, and owl\u2019s, jenny\u2019s, horse\u2019s, cow\u2019s,\ndeer\u2019s, and sow\u2019s dung, externally.\n\nConvulsions. Peacock and horse dung, externally.\n\nPalsy. Let the patient wash with his own urine or that of a young boy\n(pp. 28, 29); administer peacock\u2019s or horse\u2019s dung internally.\n\nFor the cure of the dread disease, epilepsy, human ordure and the urine\nof boys were administered internally, and there were likewise internal\napplications of the dung of horses, peacocks, mice, dogs, black cows,\nlions, storks, and wild hogs; no external applications are noted for this\ndisease (pp. 28, 29, 42, 43).\n\nAnother remedy for epilepsy was to take the excrements of a fine, healthy\nyouth, dry them, and extract the oil by means of heat; rectify this oil\nand take inwardly (pp. 42, 43).\n\nFor inflamed and running eyes make a collyrium of the warm urine of young\nboys, mingled with other ingredients. Make an external application of\nboys\u2019 urine, or of the dung of swallows, pigeons, cows, goats, prairie\nhens, horses, lizards, doves. There was no internal administration of any\nof the above suggested.\n\nFor ophthalmic troubles, the same treatment as the above.\n\nCataract. Make an external application of human ordure, of boy\u2019s urine,\nor of the dung of wolves, green lizards, or geese.\n\nEarache or ringing in the ear, or abscesses. Apply the urine of young\nboys mixed with honey, or apply fresh human urine.\n\nOther ear troubles. External application of boy\u2019s urine or of the\npatient\u2019s own urine; external application of the dung of the white goat,\nor pigeon\u2019s, cat\u2019s, deer\u2019s, rabbit\u2019s, jenny\u2019s, wild hog\u2019s or wolf\u2019s dung.\n\nBleeding at the nose. External application of dog\u2019s urine, of horse\nurine, or of the dung of calf, donkey, hog, cow, horse, camel, or rabbit.\n\nNasal polypi. Dung of dog or donkey, externally.\n\nToothache or carious teeth. One\u2019s own ordure, or the dung of wolf, dog,\nraven, mouse, or horse, in all cases externally (pp. 52, 53).\n\nToothache. Apply a poultice of human excrement, mixed with\ncamomile-flowers, to the cheek.\n\nDropsy of the head. Take boy\u2019s urine internally.\n\nCroup and throat troubles generally. Boy\u2019s urine, both internally and\nexternally; a gargle and a potion of one\u2019s own urine; and both internal\nand external applications of the white dung of dogs, gathered in July; or\nthe dung of geese, pigeons, eagles, goats, owls, hens, or wolves.\n\nAsthmatic troubles. Salts of urine or pigeon\u2019s dung, externally.\n\nCoughs. The dung of dogs, internally, or the dung of geese; the dung of\nravens, deer, or sparrows, externally.\n\nSpitting of blood. The excreta of wild sows, doves, sheep, cows, horses,\nmice, dogs, or peacocks, internally.\n\nConsumption. The patient\u2019s ordure, internally; his own or a boy\u2019s urine,\nor mice-dung, internally (pp. 74, 75).\n\nAnother remedy for consumption was to let the patient drink a mixture of\nhis own urine beaten up with fresh egg; repeat for several successive\nmornings; also, let him eat his own excrement (pp. 74, 76).\n\nFor pleurisy, we read that there was an external application of the\npatient\u2019s own urine, or that the dung of donkeys, horses, stallions,\nmares, hens, pigeons, and dogs was given internally.\n\nFainting-spells. Human ordure, externally; one\u2019s own urine, internally;\ncow-urine or the dung of horses, sheep, or birds, externally.\n\nDiseases of the mammary glands. The dung of cows or mice, internally, and\nalso an external application of that of oxen, goats, hogs, dogs, cows, or\npigeons.\n\nCancer of the breast. The patient\u2019s own ordure internally, with external\napplications of the dung of geese, cows, goats, or rabbits.\n\nWens. External applications of the dung of cows, rats, mice, goats,\nsheep, geese, pigeons, or jennies.\n\nColic. Human ordure, internally; \u201cEau de Millefleurs,\u201d internally (we\nknow that \u201cEau de Millefleurs\u201d was itself a composition of cow-dung);\ntake bees internally (the only instance recorded of such a use of this\ninsect), or the dung of horses, cats, swallows, or chickens, externally.\n\nA youth in Leyden fell madly in love with a young girl, but could not get\nthe consent of his parents to marry her. He was seized with a violent\nfever and constipation. In this desperate condition he imagined that a\ndrink of fresh urine from his beloved would benefit him; he accordingly\nwrote to her, begging her to satisfy his longing, which she accordingly\ngranted, and after drinking of the beverage to his heart\u2019s content, he\nfound immediate relief (whether from the constipation or the passion\nPaullini neglects to state).\u2014(Paullini, pp. 106, 107.)\n\nAbnormal appetite. The same remedies as are enumerated for colic, q. v.\n\nWorms. The patient\u2019s own urine, internally; the dung of horses or cows or\nhogs, internally.\n\nHernia. Rabbit-dung, internally.\n\nSciatica. External application of the dung of goats, pigeons, horses, or\nchickens.\n\nConstipation. Human ordure, internally; human urine, internally; or the\nexcreta of sows, mice, chickens, geese, sparrows, magpies, or pigeons\ninternally.\n\nDiarrh\u0153a. Dog-dung, internally; sow, donkey, or cow dung, externally.\n\nDysentery. The patient\u2019s own ordure or that of a boy, internally; human\nurine, internally; or the excreta of dogs, horses, hogs, crows, rabbits,\ndonkeys, mules, or elephants, internally.\n\nObstructions of the liver. Salts of urine, internally; or the dung of\ngeese, swallows, or deer, internally.\n\nDropsy. Human ordure, internally; the patient\u2019s own urine or that of a\nboy, internally; or external applications of dung of geese, chickens,\ngoats, donkeys, dogs, deer, horses, or sheep, internally.\n\nKidney troubles. Human urine, both internally and externally; goose-dung,\ninternally; sheep-dung, externally; donkey or deer dung, internally.\n\nKidney diseases, stone in the bladder. Take internally human urine or\nwater, distilled over human ordure, or the dried catamenia of women, or\nthe scrapings of chamber-pots taken in brandy.\u2014(Paullini, pp. 142, 143.)\n\nGravel. The patient\u2019s own urine, internally; or the dung of pigeons,\nrats, chickens, mice, wild hogs, or donkeys, both internally and\nexternally.\n\nExcessive urination. The dung of goats, mice, or wild hog, internally.\n\nDifficult urination. The urine of a girl, internally; the urine of\nthe patient, both internally and externally; the dung of sparrows,\ninternally; or the dung of donkeys, goats, chickens, geese, roosters, or\npigeons, externally.\n\nImpaired virility and swelling of the testicles. The dung of prairie\nhens, or that of sparrows, internally; or the dung of rabbits, bulls,\ncows, or goats, externally.\n\nUterine displacements. Human ordure, internally; the dung of falcons,\nhorses, or bulls, internally, or the dung of sows, donkeys, or sheep.\nHuman excrement was applied outwardly in treatment of falling of the\nwomb; this was also considered a good method of treating inflammation of\nthe vagina; stale urine and the steam of old socks, and asses\u2019 dung, was\napplied outwardly. The scrapings of chamber vessels was taken inwardly,\nmixed with other ingredients (pp. 154, 155).\n\nFor menstrual troubles menstrual blood was administered internally;\nthe urine of boys, internally; the excreta of donkeys and rabbits,\nboth internally and externally; and those of hogs, rats, and horses,\nexternally.\n\nFor cessation of the menses. Take internally pulverized menses dried, and\nwear a chemise smeared with human blood (most probably the chemise of a\nwoman who had been more fortunate in her purgation); or boil boys\u2019 urine\nand garlic together, and inhale the steam (p. 158).\n\nGout, rheumatism. The patient\u2019s own urine, both internally and\nexternally; the urine of boys, externally; the dung of mice or rabbits,\ninternally; the excreta of cows, bulls, calves, donkeys, pigeons,\npeacocks, storks, dogs, goats, or wild hogs, externally.\n\nAnother remedy for gout and rheumatism was the excreta of chickens, dogs,\nor cocks, internally.\n\nTertiary fever. Human ordure and urine, internally; the excreta of sows,\ndonkeys, chickens, and swallows, and the white dung of dogs, internally.\n\nQuaternary fever. The ordure of infants, internally; the urine of an old\nwoman, mixed with donkey-dung, externally; the dung of geese gathered in\nMay, of dogs, of sparrows, chickens, and sheep, internally; and cat-dung,\nexternally.\n\nMalignant fevers. The urine of the patient, internally; the urine of a\njenny, internally; the dung of a red cow, of a reindeer, horse, sheep, or\ngoat, internally; no external applications in this case.\n\nAntidotes for poisons. Human ordure internally, and human urine both\ninternally and externally; the excreta of hogs, ducks, swallows, goats,\ncalves, or chickens, internally; of pigeons, cows, sheep, donkeys, and\nhorses, externally.\n\nPlague. Human ordure and urine, internally; bull-dung, internally; the\ndung of cows, chickens, or pigeons, externally.\n\nSyphilis and venereal diseases. Human urine, internally, also externally;\nand the excreta of horses and dogs, externally.\n\nAbscesses and sprains. The urine of boys, externally; the excreta of\ncows, goats, dogs, pigeons, chickens, camels, geese, externally; or of\nthe wild hog, both internally and externally.\n\nBoils. Human ordure and urine, externally; the dung of chickens, pigeons,\ngoats, dogs, cows, bulls, sheep, or foxes, externally.\n\nWounds. Human ordure and urine, externally; the excreta of dogs and\ngoats, internally; or of cows, pigeons, chickens, donkeys, and sheep,\nexternally.\n\nRing-worm, felons. Human ordure, externally; menstrual blood,\nexternally; the excreta of geese, cows, sows, cats, sheep, goats, or\nchickens, externally.\n\nItch, freckles, rash, tetter, etc. Geese-dung, internally; the excreta of\ndonkeys, dogs, chickens, crocodiles, foxes, or pigeons, externally.\n\nLoss of hair, lice. Human urine, externally; the excreta of pigeons,\ncats, rats, mice, swallows, geese, rabbits, or goats, externally.\n\nGangrene. The urine of a virgin, externally; the white dung of chickens,\nor horse-dung, externally.\n\nColds. Human ordure and urine, externally; the excreta of sheep, cows,\nbulls, chickens, hogs, pigeons, or horses, externally.\n\nWarts. The patient\u2019s own urine, externally; the excreta of dogs, sheep,\ncamels, goats, cows, calves, or of a black dog, externally.\n\nFissure of the rectum, bunions, corns. The excreta of dogs, hogs, sheep,\npigeons, chickens, goats, mice, or of cows, gathered in May, externally.\n\nFistula. Human ordure, externally; the dung of dogs and mice, internally.\n\nYellow jaundice. Take internally the oil of human excrements, or drink\nhuman urine for nine days (pp. 132, 133).\n\nBloody flux. Human excrements dried, taken internally, are of great\nbenefit (pp. 108, 109).\n\nInsomnia. Take the \u201cSpiritus Urin\u00e6\u201d internally.\n\nFits or spasms. Take the urine of young boys internally (pp. 28 and 29.)\n\n\u201cTake an old rusty piece of iron, be it a horse-shoe or anything else;\nlay it on the fire until it be red-hot; then take it out of the fire\nand let the patient make water upon it and take the fume thereof at his\nnose and mouth, using this three days together, and it will cure him (of\nyellow jaundice).\u201d\u2014(\u201cThe Poor Man\u2019s Physician,\u201d John Moncrief, Edinburgh,\n1716, p. 174.)\n\n\u201cFor running ulcers of the head ... bathe the whole head with old\nurine.\u201d\u2014(Idem, p. 66.)\n\n\u201cTo provoke flow of urine ... neat\u2019s dung, mixt with honey, made hot,\napplied to the share bone.\u201d\u2014(Idem, p. 133.)\n\nFor stone in bladder, \u201cmouce-dung drunk.\u201d\u2014(Idem, p. 134.)\n\n\u201cThe dung, flesh, and haire of a hare drunk.\u201d\u2014(Idem, p. 131.)\n\n\u201cGoat\u2019s-dung drunk ... for the space of three days.\u201d (Jaundice.)\u2014(Idem,\np. 116.)\n\n\u201cGoat\u2019s-dung, if drunk, brought back the catamenia.\u201d\u2014(Idem, p. 141.)\n\n\u201cGoose and hen dung, drunk with the best wine, miraculously cureth sudden\nsuffocations of the mother.\u201d\u2014(Idem, p. 144.)\n\n\u201cFor a perverse or froward mother (i. e., womb), apply stinking smells to\nthe privities, and sweet smells to the nose.\u201d\u2014(Idem, pp. 144, 151.)\n\n\u201cFor the squinsy ... take the dung of a hog, newly made and as hot as you\ncan get it, ... apply to the place, and it cureth.\u201d\u2014(Idem, p. 172.)\n\n\u201cFor all imposthemes ... the dung of a goose which had first fasted\nthree days, and then fed on an eel before being killed,\u201d was applied\nexternally.\u2014(Idem, p. 180.)\n\n\u201cFor swellings behind the ears, ... goat-dung, boiled,\u201d was applied as a\nplaster.\u2014(Idem, p. 84.)\n\nFor boils, carbuncles, etc., \u201can emplaister made of the dung of a peacock\ncureth faithfully.\u201d\u2014(Idem, p. 163.)\n\n\u201cFor the cure of fistula, \u2018man\u2019s-dung and pepper\u2019 were to be applied\nexternally; goat\u2019s-dung externally; dove\u2019s-dung was to be drunk in\ngoat\u2019s-milk; the juice of cow-dung, in wine, was to be cast into the\nfistula, and a plaster of the same was to be applied.\u201d\u2014(Idem, pp. 165,\n166.)\n\n\u201cQui mane jejune, per novem dies, bibit propriam urinam non patietur\nepilepsiam, paralysim, nec colicam, et qui bibit propriam urinam\nsanabitur a sumpto veneno.\u201d\u2014(Idem, pp. 169, 170.)\n\n\u201cD\u2019apr\u00e8s le t\u00e9moignage de Charles Lancilotti, l\u2019acqua di sterco humano\npigliata in una calante por lo spation di nuove giorni sana quelli\nche patiscono il male caduco.\u201d (Voyez Guida alla Chimica.)\u2014(\u201cBib.\nScatalogica,\u201d p. 29.)\n\nSchurig\u2019s \u201cChylologia,\u201d published in Dresden, 1725, contains citations\nfrom nearly seven hundred authorities. As these are nearly all of very\nancient date, and only in a few cases accessible to scholars restricted\nto American libraries, this learned work of Schurig becomes all the more\nvaluable to such as desire to study intelligently and profoundly this\nsubject of the use of human and animal excreta in religious rites or in\nreligious medicine.\n\nSome of the writers quoted by Schurig favor, others oppose the medical\nemployment of the human excretions. Among those in favor of it, according\nto him, may be seen the names of Galen and Dioscorides. In Schurig\u2019s day\nthere seems to have been much opposition developing, especially when\nother remedies were available; although Schurig says that the Dutch\nsoldiers returning from the Indies spoke in praise of what they had seen\nthere of the use of such medicaments. Among European practitioners, human\nordure was employed alone, mixed with water or other ingredients, or a\nwater and an oil were distilled from it.\n\nIt would be a useless task to repeat the names of all the authorities\nmentioned by this learned German, or to give in detail all the\nprescriptions in which the alvine dejecta figure as components. Their\ninsertion here would add nothing to the value of these notes, as they\nare strictly pharmaceutical in their spirit; it may, however, be of some\ninterest to the student to learn just what diseases were supposed to be\namenable to this course of treatment, and just how the curatives were to\nbe administered.\n\nFor angina pectoris, the ordure passed by a young boy after eating\nlupines, to be taken internally (p. 758). For the same disease there were\nother recipes for ordure in pills, plasters, and decoctions, as well as\nfor electuaries of ordure, to be blended with honey (p. 756).\n\nFor bringing boils, ulcers, etc., to a head, for sprains, luxations,\netc., a poultice of human ordure, applied hot, was considered the best\nspecific (p. 757).\n\nFor rheumatic gout, a hot poultice of human ordure was considered of\nvalue (p. 757).\n\nRenal calculi. \u201cAqua ex stercore distillata\u201d was given internally (p.\n757). For cancers and malign ulcers, human ordure was used as a local\npoultice; also given internally, in pills or powders. Pope Benedict was\ncured of a cancer by this treatment (pp. 758, 759).\n\nEpilepsy. Peacock-dung was used internally in conjunction with human\nordure (p. 762).\n\nErysipelas was treated with a poultice of human ordure (p. 762). \u201cOleum\nex stercore distillatum\u201d was also given internally (p. 762).\n\nCicatrices, small-pox pustules. Bathe with \u201caqua ex stercore distillata\u201d\n(p. 760).\n\nGangrene, cured by application of warm ordure and urine (p. 763).\n\nDropsy; use \u201caqua ex stercore distillata\u201d internally (p. 764).\n\nYellow jaundice, by human ordure drunk in wine (p. 764). Here he quotes\nPaullini, and others with whom we are already familiar.\n\nPiles. Plaster of human ordure (p. 766). The same method of treatment for\ntumors (p. 777).\n\nRing-worm and other skin diseases. Use \u201coleum ex stercore\u201d internally (p.\n766).\n\nInflammation of the breasts of young mothers; local application of human\nordure (p. 767).\n\nBurns and scalds. \u201cAqua ex stercore\u201d locally (p. 760). Inflammations,\nditto (p. 766).\n\nDysentery. \u201cAqua ex stercore\u201d internally (p. 761), quoting Paullini.\n\nEmpyematis. \u201cOleum ex stercore,\u201d internally (p. 761).\n\nEpilepsy. \u201cCured and prevented by excrement. infantis,\u201d internally (p.\n761).\n\nFor all fevers. Ordure, mixed with honey, internally, quoting Paullini\n(pp. 762, 763).\n\nFistula in ano or in lachryma. Local application of human ordure (p. 763).\n\nBirth-marks were effaced by a plaster of human ordure, or of meconium (p.\n771).\n\nOphthalmia, cataract, etc. Human ordure, applied as a plaster. Also,\n\u201caqua ex stercore distillata,\u201d internally (p. 771).\n\nToothache. Plaster of human ordure, mixed with powdered chamomile\nflowers, quoting Paullini (p. 772).\n\n\u0152dema. Plaster of human ordure and of cow-dung (p. 772).\n\nFelons. Plaster of human ordure. Also, one of the same, mixed with\nassaf\u0153tida, quoting Paullini (p. 772).\n\nHysteria. Human ordure, drunk in wine (p. 773).\n\nBites of mad dogs, serpents, and all wild animals. Ordure, or \u201coleum ex\nstercore distillatum,\u201d or \u201caqua ex stercore distillata,\u201d internally (pp.\n767, 768).\n\nIn the island of Manilla, human ordure was held in such high estimation\nas a remedy for the cure of the bites of all venomous animals, that it\nwas carried fresh, or dessicated, in little pyxes or pouches suspended\nfrom the neck, ready for instant use. An example is given, on the\nauthority of a Franciscan friar, for years a missionary in that country,\nof a man so bitten, and so near death that he could not open his mouth,\nwhose teeth were pried asunder, and this remedy inserted. He recovered\nimmediately.\n\nHuman ordure was also used internally, in Mexico, for the cure of serpent\nbites, as we have learned previously from other sources. (p. 767.)\n\nFor worms in the head. \u201cOleum ex stercore distillatum,\u201d applied locally\n(p. 777).\n\nPoisons. Human ordure, internally (pp. 777, 778).\n\nFor wounds occasioned by poisoned weapons, in the island of Macassar,\nhuman ordure was administered internally, until vomiting was induced.\nThe same treatment was observed in Armenia, while in Celebes it was the\nrecognized antidote against vegetable poisons, quoting Paullini (pp. 778,\n779).\n\nPlague. Human ordure and human urine were mixed together, and taken\ninternally, to cure or prevent the plague. Human ordure was also taken\nalone, in the form of pills, and applied to plague buboes as a plaster.\nSchurig says he personally knew a certain clergyman in Dresden, in 1680,\nwho took such pills with good effect (p. 775).\n\nScabs and tetter, local applications of \u201coleum ex stercore distil.\u201d (p.\n776).\n\nPleurisy, \u201cOl. ex sterc. dist.,\u201d internally (p. 774).\n\nGout. Human ordure as a plaster, and also internally (p. 775); here he\nagain cites Paullini, among others not known to us.\n\n\nSCHURIG\u2019S IDEAS REGARDING THE USE IN MEDICINE OF THE EGEST\u00c6 OF ANIMALS.\n\nSchurig devotes the fourteenth chapter of his work to a treatise \u201cDe\nStercoribus Brutorum.\u201d It is unnecessary to enter much into detail\nupon this point; it will be sufficient to give only a small number of\nthe recipes, with notes upon the manner of administering, and, where\npossible, the opinions expressed in regard to their efficacy.\n\nFrom these we may be enabled to form some idea of the line of medical\nthought of the ancient practitioners.\n\nBeginning with goose-dung, we find it commended as warm and drying in\nits effects; an aperient and endowed with power over the menses; also\nover the after-birth and urine; and hence of value in jaundice, scurvy,\nand dropsy. It was also employed in many other diseases, principally in\nfevers, in whooping-cough, in cachexy, liver troubles, and when applied\nexternally as a plaster, was of such value in the treatment of sore\neyes that the Emperor Maximilian resorted to its use with the greatest\nadvantage; again, applied as a plaster, it was used in angina and in\nmammary cancer. The dung of young geese was regarded as the best, and\nit should be gathered when possible in the early spring, preferably in\nthe month of March, while still \u201cgreen,\u201d on the meadows; most of the old\nprescriptions insist upon this, as will be seen from the sample given in\nthis paragraph.\n\nThe dose of the dried powder was from half a dram to a full dram, and\nit was administered in wine, or mixed with cinnamon and sugar. It was\nfrequently combined with hen-dung, or diluted with the urine of she-goats\nor he-calves. Some practitioners doubted whether it was superior to\ndove-dung for the same diseases. When used in whooping-cough or throat\nswellings, it was placed under the tongue of the patient. The following\nare the words with which Schurig begins his panegyric upon its virtues:\u2014\n\n\u201cCalefacit et siccat vehementer; incidit, aperit; menses, secundinas, et\nurinas potenter movet; hinc maximi usus est in morbo regio, scorbuto, et\nhydrope.\u201d\n\n    \u211e:\n\n      Stercor. Anserin. vern. temp. collect. et in Sole exsic.\n\n      Pull. Gallin\u00e6.\u2014ana. \u0292i.\n\n      Absinth. \u2108ii.\n\n      Cinnamoni. \u2108i.\n\n      Sacchar. \u2125i\u00bd.      \u2014M. ft. Pulv. subtiliss.\n\nAsses\u2019 dung was considered by Schurig to be an especially good remedy\nin all diseases of hemorrhage. \u201cSingulare remedium contra quamvis\nh\u00e6morrhagias\u201d (p. 800); but it had to be collected in the month of May;\n\u201cStercus asininum in Majo collectum.\u201d It was to be taken in doses of one\nor more drachms, or only the juice squeezed from it into some medicinal\nwater.\n\nDried in the sun, or in a warm place, it was good for bleeding at the\nnose; \u201cad solem vel in loco calido exsiccetur et fiat pulvis qui per\nnares attractus subito illarum h\u00e6morrhagias compescit.\u201d It was regarded\nas an infallible remedy for restraining an excessive menstrual flow.\n\u201cInfallibile remedium ad constringendum fluxum menstruum esse stercus\nasininum ... asserit Johannes Petrus Albrechtus.\u201d\n\nThis dung was also in great vogue in all cases of uterine inflammation,\napplied locally as a plaster. It was administered both internally and\nexternally for gout of the feet, and used as a component of a plaster\nfor dropsy. It was given internally for colic. Collected in the month of\nMay, it was administered internally to dissolve calculi. \u201cStercus bubulum\nmense Majo collectum miram pr\u00e6bet aquam adversus Calculos, quos solvit\net una urinam movet, quam nigram prima die pellit, calculis vehementer\nattritis. H\u00e6c aqua in officinis vocatur omnium florum.\u201d This water, known\nofficinally as \u201cwater of all-flowers,\u201d was used in attacks of plague, and\nin cases of gangrene, inflammation, rheumatism, etc.; also in dropsy and\nin cancerous ulcers (p. 800 _et seq._).\n\nSchurig devotes considerable space to the dung of dogs, called by some\n\u201cFlowers of Melampius,\u201d and by others by the \u201cmore honest name of album\nGr\u00e6cum.\u201d \u201cStercus caninum, quod nonnulli flores Melampi, pharmacop\u0153i\nautem honestiore nomine album Gr\u00e6cum vocant (to differentiate it from\nthe black, which was the dung of mice), ad differentiam nigri, quod est\nmuscerda\u201d (p. 803).\n\nHe believed that it was in its effects \u201cdrying, cleansing, solvent,\nan aperient, a dissipater of swellings, such as carbuncles, a solver\nof ulcers,\u2014hence useful in dysentery, in epilepsy, colic, and such\ncomplaints, as well as in angina, gutt\u00e6, malignant ulcers, hard tumors,\ndropsy, warts, etc.\u201d \u201cSiccat, abstergit, discutit, aperit, apostemata\nrumpit, exulceratione abstergit, hinc utile est in Dysenteria, quin etiam\nin Epilepsia, dolore colico, et similibus;\u201d also \u201cin angin\u00e6, gutturi,\nulceribus malignis, tumores duros, hydropicas, verrucas, etc.\u201d Also in\nfistulas, inflammation of the tonsils, etc. It was applied externally to\nmalignant ulcers by being sprinkled upon them, or as a plaster; applied\nalso as a plaster in dropsy. It was used in combination with the dung of\nswallows (\u201cstercus hirundinum\u201d), or of owls (\u201cnoctu\u00e6\u201d). Used as a gargle\nin throat trouble (pp. 803-807).\n\n\u201cAlbum Gr\u00e6cum\u201d was considered best when obtained from \u201cwhite\u201d dogs,\nas they were supposed to have the soundest constitutions. This was\nespecially the case in the treatment of epilepsy (p. 80). Here we have a\nvery decided trace of \u201cColor Symbolism.\u201d\n\n\u201cAlbum Gr\u00e6cum\u201d was taken, preferentially, from dogs which, for at least\nthree days previously, had been nourished on hard bones, with the least\npossible amount of water to drink; such dung was hard, white, and of\nfaint odor, \u201cdurum, album, nec graviter olet.\u201d Some of the prescriptions\ncall for the dung of a fasting dog; \u201cstercum canis per jejunium emaciati\u201d\n(p. 806).\n\nSchurig tells us that the dung of the goat was used both internally\nand externally in medicine. It was believed to be efficacious in the\nexpulsion of calculi, in the reduction of hard tumors, in the dissipation\nof tetter, ring-worm, scald, leprosy, abscesses behind the ears, bites\nof serpents and other wild animals, in the restriction of excessive\ncatamenial flow, etc. It was applied as a plaster in the treatment of\ntumors in the limbs, swellings of the testicles, in gout, \u0153dema, cancer,\ninflammatory rheumatism, carbuncles, atrophy of the muscles, tumors in\nthe mamm\u00e6, etc. But when made into a plaster, was frequently mixed with\nthe patient\u2019s own urine (p. 809).\n\nSchurig pronounces it a rubefacient; it was of use in alleviating\nrheumatic pains, headache, vertigo, pains in side, shoulders, brain, and\nloins, colic, apoplexy, lethargy; it was supposed to be able to dissolve\nscrofulous and all other tumors, and was beneficial in the treatment of\ngout; used internally, it expelled dropsical water through the urine and\nalso dissolved calculi; as a plaster, it was used in the cure of the\nbites of mad dogs; likewise for scald head; internally, the Austrian\nmidwives employed it in the treatment of hysteria; while, throughout\nGermany, it was administered in cases of suppression of the menses (p.\n809 _et seq._).\n\nAs to horse-dung, Schurig has to say that either it or the juice\nextracted from it was drunk to aid in easing the pains of colic, to\nassist in the expulsion of the placenta, or of a dead f\u0153tus, or in\ncases of strangulation of the uterus; externally, it was believed to be\nserviceable in restraining eruptions of the blood. To be of the greatest\nmedicinal value, this dung should be taken from a stallion fed on oats.\nIt was regarded as of great value in developing small-pox pustules upon\nwomen and children (p. 812 _et seq._).\n\nA rustic remedy which seems to have had a wide dissemination, for the\nalleviation of the cramp-colic, was composed of the juice expressed\nfrom horse-dung, mixed with warm beer, taken internally, while at the\nsame time there was applied to the region of the umbilicus a plaster of\nwarm horse-dung and hot ashes; such a plaster was employed in the cure\nof pleurisy among the English. In the same disease a mixture of warm\nhorse-dung and beer was taken both internally and externally.\n\nCat-dung, in wine, formed the remedy in cases of vertigo and epilepsy.\nWhile its use was recommended principally in external applications, there\nwere not wanting those who relied upon it mainly in internal application.\nIt was reputed to possess especial efficacy in loss of hair, and supposed\nto be serviceable in preventing baldness, applied as an unguent.\nAdministered internally, it suppressed immoderate menstrual flow. For the\ncure of felons, which so many in those days believed to be occasioned by\na small worm, it was of certain efficacy, if bound round the afflicted\nthumb or finger. Paullini is quoted as having had personal experience\nwith felons thus cured. But Paullini himself was of opinion that the dung\nof the goose was of equal value with that of the cat in this case (p.\n815).\n\nHen-dung was recommended for use in burns. It was regarded as beneficial\nagainst magic philters, \u201cin specie ex sanguine menstruo f\u0153mineo.\u201d It\nwas considered good for all those ailments for which dove-dung was\nprescribed, but was not quite so efficacious. It was excellent for colic,\nfor uterine pangs, yellow jaundice, calculus, suppression of urine, for\nall pains in the bowels, for strangling of the womb and pains therein,\nfor poison, witchcraft, for seat-worms, etc. Externally, it was applied\nfor all sores in the eyes, ulcers, warts, cicatrices, piles, pains in the\nfeet and arms (pp. 816, 817).\n\nSwallow-dung is mentioned as of internal and external application. It was\nregarded of great efficacy in the treatment of mad-dog bites, quaternary\nfevers, colic, inflammation of the kidneys, etc. It was applied as a\nplaster in cases of headache, angina, inflammation of the tonsils, and\nas a suppository in relaxation of the rectum. Its efficacy was conceded\nin dyeing the hair, being invaluable when used frequently as an unguent.\nEtmuller is quoted as expressing the opinion that they owe their action\nto the presence of \u201cArmoniacal\u201d salts. The swallow\u2019s nest, with all its\ncontents, was also sometimes ground up into a plaster, and swallow-dung\nitself was occasionally substituted for \u201calbum Gr\u00e6cum\u201d (pp. 817 _et\nseq._).\n\nLion-dung exerted its potency in cases of difficult labor, and it was the\npanacea against epilepsy and apoplexy. One of the Grand Dukes of Austria\nwas cured of epilepsy by its use. Preference was given to the excrement\nof a female lion, except where she had just brought forth young. An\nanti-epileptic remedy of great repute was composed of burnt crow\u2019s-nest,\nburnt tortoise, burnt human skulls, linden-tree bark, and lion-dung, made\ninto an infusion by long digestion in spirits of wine (pp. 819, 820).\n\nLeopard\u2019s dung dissolved calculi; was taken as a potion for the cure of\ndysentery; applied as a plaster for the cure of burns; hernia was cured\nby a bolus composed of leopard\u2019s dung, human mummy, burnt worms, syrup,\nand other ingredients. The ashes of the dung, skin, and hair of the\nleopard, in combination, expelled calculi. This remedy should be drunk,\ndissolved in wine; it was also a sure remedy for the most obstinate cases\nof colic. It was applied externally in sciatica, also in constriction of\nthe vulva, and was employed to facilitate conception. In the last-named\ninstance pastilles (trochisci) were likewise made and the parts\nfumigated. Or a pessary was inserted and kept in place for three days and\nnights; \u201cet quamvis antea sterilis fuerit, deinceps tamen concipiet.\u201d To\nprevent falling out of eye-lashes and eye-brows, an ointment was prepared\nof which the dung of the leopard was an ingredient. Finally, it was in\nesteem as an aphrodisiac, and to expel wind from the womb (p. 820).\n\nWolf-dung, drunk in wine, or taken as a powder, in doses of one scruple\nor more, was used in the treatment of the colic. Paullini is quoted as\nrecommending its use in fevers. The dung of wolves, as of dogs, should,\nif possible, be that which is white in color, dejected by animals which\nhave been feeding upon bones, and deposited upon rocks, thorns, bushes,\nor the lower branches of trees, but not on the ground. It was employed\ninternally in pains in the limbs, and administered, also internally, in\nform of powder, in attacks of vertigo. Desiccated, it was blown into eyes\nafflicted with cataract. The cavities of carious teeth were filled with\nwolf-dung, to ease the pains of tooth-ache. For nasal hemorrhage, the\nsmoke of burning wolf-dung was snuffed up into the nostrils; but another\nprescription was to drink an infusion of wolf-dung in red wine. If sheep\ndetected the odor of wolf-dung about their paddocks, or folds, they would\nbehave as if bewitched, running from side to side, bleating and showing\nas much terror as if their arch-enemy, the wolf, was himself at hand.\nKnowing this fact, rascally mountebanks were wont to perpetrate tricks\nupon the ignorant and unsuspecting rustics, by secreting some of this\ndung in the stable with the ewes and lambs, frightening them out of their\nwits, and then persuading their masters that their flocks were suffering\nfrom some hidden ailment for the cure of which they would demand a big\nfee in money or fat sheep.\n\nSchurig recommends the use of mouse-dung, both internally and externally,\nfor various disorders, for constipation in children, for scald head,\nand dandruff, in which cases it was applied as an ointment, for the\nelimination of calculi in kidneys and bladder, for all swellings in the\nfundament, piles, warts, tumors in ano, hemorrhages of the lungs, for the\nsuppression of the menses, and even to excite the growth of the beard.\nWhen taken internally, it was administered in broth, milk, or panada;\nexternally, it was made into a plaster with butter and such ingredients.\nIt was at times mixed with the dung of sparrows (p. 823 _et seq._).\n\nSheep-dung figures in medicinal preparations, to be used either\ninternally or externally. Internally, as a decoction, in yellow jaundice,\nobstructions and constipation of the bowels, and in small pox. Also as a\nspecific in the cure of gonorrh\u0153a, when given in form of pills. For pains\nin the intestines, for swellings, burns, and ingrowing toe-nails, it was\napplied as a plaster (p. 826 _et seq._).\n\nPeacock-dung, the great specific in all cases of epilepsy and vertigo,\nwas administered in doses of one dram, and in France was held in high\nrepute for such purposes. It should be used from the new to the full\nmoon, and be taken in white wine (p. 828).\n\nThis paragraph about the medicinal value of the droppings of the peacock\ndeserves more than a cursory glance; in it we have a strong suggestion\nof the former association of this bird with moon worship. The peacock,\nwe know, was the bird that drew the car of Juno, and that goddess was as\nmuch a lunar deity as Diana.\n\nPig-dung or swine-dung appears as one of the remedies, of both internal\nand external application, for nasal hemorrhage, and uterine flux. For\nnasal hemorrhages, it was dried and reduced to powder, and drawn up\ninto the nostrils as a sort of snuff. Applied, externally, warm, to the\nvulva, it was regarded as an aid in hemorrhage of the uterus; it was also\ngiven internally for the same purpose. It was not used exclusively for\nsuch hemorrhages, but had a great repute as a styptic in general, and\nwas applied to wounds of all descriptions. It was therefore used both\nexternally and internally for the suppression of excessive menstrual\nflow, and taken internally to restrain spitting of blood. It was of\ngeneral use in the treatment of felons, and was also regarded as an\ninvaluable febrifuge.\n\nFor nasal hemorrhage, it was occasionally bound round the temples. Oddly\nenough, it was believed to be a remedy for fetor of breath. \u201cAlii miscent\nstercus porcinum exsiccatum, cum pulvere rosarum pro corrigendo f\u0153tore\u201d\n(p. 830 _et seq._).\n\nAs an external application for tumors of all kinds, cow-dung had a host\nof advocates, who likewise extended its use to the cure of scrofulous\nsores. For scrofulous wens, there was a cataplasm made of a composition\nof various dungs,\u2014those of the cow, goat, and doves, among others. This\nwas also to be taken internally, in white wine.\n\nA plaster of cow-dung was used in gout of the feet. The dung of grass-fed\ncows was considered excellent for tumors, etc.; but its efficacy was\nincreased when mixed with cow-urine or the urine of the patient himself;\nthis was also in request for the treatment of \u0153dema. For the stings of\nbees and wasps, a plaster of cow-dung was frequently used: \u201cContra apum\net vesparum ictus, stercus vaccinum cum aceto utiliter adhibetur\u201d (p.\n837). The dung of a black cow, burned and given in scruple doses to a\nnewly born child, preserved it from epilepsy and consumption; it was also\nemployed to mitigate the pains of dentition. The dung of bulls and cows,\ncollected in the month of May, distilled with water, made a panacea for\nkidney diseases; it also expelled calculi and induced a flow of urine.\n\n\u201cH\u00e6c aqua vocatur aqua omnium florum,\u201d was employed both internally\nand externally in gangrene, inflammations, rheumatism, spasms, dropsy,\nsuppression of urine, etc., and was used externally to remove freckles\nand as a general cosmetic.\u2014(\u201cChylologia,\u201d p. 835 _et seq._)\n\nIn the \u201cComplete English Physician,\u201d London, 1730, there are recipes\nwhich include the dung of geese, dogs, doves, horses, peacocks, hogs, and\ncows.\n\nIn the \u201cComplete English Dispensatory\u201d of John Quincy, London, 1730,\np. 307, under the head \u201cDistillation of Urine,\u201d it is alleged that the\nsalts obtained from the urine \u201cof a sound young man, newly made,\u201d was\nbeneficial in rheumatism and arthritis. \u201cUrina hominis,\u2014urine of a man.\nSome have got a notion of this being good for the scurvy, and drink their\nown water for that end, but I cannot see with what reason. Some commend\nit boiled into the consistence of honey, for rheumatic pain, rubbing it\nonto the part affected; in which case it may do good, because it cannot\nbut be very penetrating.... Urina vacc\u00e6,\u2014cow piss. Some drink this as\na purge. It will operate violently, but it is practised only among the\nordinary people, and has nothing in its virtues to prefer it to more\nconvenient and cleanly medicines, any more than the former\u201d (pp. 248,\n249).\n\nFather Du Halde says of camel\u2019s dung: \u201cWhen it is dried and reduced\nto a powder, it will stop bleeding of the nose by being blown into\nit.\u201d\u2014(Chinese recipes given in Du Halde\u2019s \u201cHistory of China,\u201d London,\n1736, vol. iv. p. 34.)\n\n\u201cThe dung (of sheep) is a prevalent medicine against the jaundice,\ndropsy, cholick, pleurisy, spleen, stone, gravel, scurvy, etc., taken\neither in powder, tincture, or decoction. The dung, made into a cataplasm\nwith camphire, sal armoniack, and a little wine, opens, digests,\nattenuates and eases pain. It is excellent in abscesses about the ears\nand other emunctories, swellings in women\u2019s breasts, pain of the spleen,\nand gout.\u201d\u2014(Pomet, \u201cHistory of Drugs,\u201d English translation, London, 1738,\np. 256.)\n\nThe rare and erudite pamphlet of Samuel Augustus Flemming, \u201cDe Remediis\nex Corpore Humano desumtis,\u201d Erfurt, 1738, although containing not more\nthan thirty-two pages, is filled with a mass of curious information upon\nsubjects generally disregarded. Flemming remarks that those who could\nuse urine, calculi, and things of that kind in medical practice, should\nnot shrink from the employment of ordure as well. \u201cAnd it is truly\nwonderful,\u201d he says, \u201cthat a substance, the very aspect and odor of which\nare sufficient to induce an inevitable nausea, should be regarded not\nmerely as a matter of curiosity and study, but held in the highest repute\nas a unique and most precious treasure for the preservation of health.\u201d\n\nYet Paracelsus, and others of his school, knowing the natural repugnance\nto the acceptance of such medicines, prepared it under the name of\n\u201cZibethum Occidentalis,\u201d and administered it in doses of from one to two\ndrams, given in honey or wine, to ward off attacks of fever; by others,\nit was employed as a plaster in cases of throat-inflammation, being then\ncalled \u201cAureum.\u201d Others again were of the opinion, from an examination\nof its chemical nature, that it was fairly entitled to a place in the\nMateria Medica. An oil and water were distilled from it, and used in\nocular sores, corrosive ulcers, and all sorts of fistulas; for affections\nof the scalp, for the ulcers of erysipelas, for ring-worm and tetter, and\nespecially the pains of gout. Finally, it was believed by many to be of\nexceptional efficacy in the cure of the plague, being taken internally.\n\n\u201cQui urina, calculi et aliis delectantur, non a stercore ipso\nabhorrebunt,\u201d etc. The full citation in Latin need not be repeated, as it\nis expressed in much the same manner as the views of Schurig, Paullini,\nEtmuller, Beckherius, and others on the same subject. He cites Zacutus\nLusitanus Poterus and Johannes Anglicanus, neither of whose writings are\nto be found in America.\n\nSpeaking of human urine, Flemming says that physicians boasted not only\nof their ability to diagnose disease from urine, but to use the fluid\nitself in the treatment of disease. It was employed in two ways: either\nin the raw state, as emitted from the person in due course of nature, or\nin chemical preparations extracted from it. It was often administered\nwith beneficial results in dropsy as an enema. In difficult labor, a\ndraught of the husband\u2019s urine taken warm brought easy and safe delivery.\n\nA drink of the patient\u2019s own urine was highly commended in hysteria. As\nan external application for the eradication of dandruff, scab, and other\nscalp troubles, it was held in high esteem among the common people.\n\nA salt and a spirit were prepared from urine by distillation, and\nhighly spoken of in the treatment of frenzy, mania, and kindred mental\ninfirmities of a grave type.\n\nFlemming quotes from Beckherius, whose writings have already been\npresented, and from Quercetanus, in \u201cPharmac. dogmat.,\u201d p. 119.\n\n(\u201cDe Remediis ex Corpore Humano desumtis,\u201d Samuel Augustus Flemming,\nErfurt, p. 24 _et seq._)\n\nIn the \u201cPhysiological Memoirs of Surgeon-General Hammond, U. S. Army,\u201d\nNew York, 1863, a chapter is devoted to ur\u00e6mic intoxication, or the\nexhilaration produced by the entrance into the blood of urine, either\ninjected or abnormally absorbed. This part of the subject should be\ncarefully scrutinized by medical experts, whose determinations may\nmake known whether or not the drunken frenzy of the Zu\u00f1i dancers could\nbe attributed to the unnatural beverage exclusively or to that in\ncombination with other intoxicants.\n\nDunglison says: \u201cHuman urine was at one time considered aperient; and\nwas given in jaundice in the dose of one or two ounces. Cow\u2019s urine,\nurina vacc\u00e6, all-flower water, was once used, warm from the cow, as a\npurge.\u201d\u2014(\u201cDunglison\u2019s Medical Dictionary,\u201d Philadelphia, Pa., 1860,\narticle \u201cUrine.\u201d)\n\nIn the \u201cLancet,\u201d October, 1880, p. 56, Mr. G. F. Masterman draws\nattention to the chemical analysis of beef tea, and shows that it is\nanalogous to urine, excepting that it contains less urea and uric acid.\n\u201cMany writers have endeavored to impress the public and the profession\nwith the true value of beef tea, viz., that it is not a nutrient but a\nstimulant, and that it mainly contains excrementitious materials.\u201d\u2014(\u201cBeef\nTea, Liebig\u2019s Extract, Extractum Carnis, and Urine,\u201d Richard Neale, M.\nD., in the \u201cPractitioner,\u201d London, November, 1881, p. 343 _et seq._)\n\n\u201cIn South America urine is a common vehicle for medicine, and the urine\nof little boys is spoken highly of as a stimulant in malignant small-pox.\nAmong the Chinese and Malays of Batavia urine is very freely used. One\nof the worst cases of epistaxis ceased after a pint of fresh urine was\ndrunk, although it had for thirty-six hours or more resisted every form\nof European medicine. This was by no means an unusual result of the use\nof urine, as I was informed by many of the natives.... As a stimulant and\ngeneral pick-up, I have frequently seen a glass of child\u2019s or a young\ngirl\u2019s urine tossed off with great gusto and apparent benefit. The use of\nurate of ammonia and guano was noticed by Bauer in 1852, who found their\nexternal use of value in phthisis, lepra, morpho\u00e6, and other obstinate\nskin diseases. Dr. Hasting\u2019s report of the value of the excreta of\nreptiles in 1862, in the treatment of phthisis, will also be fresh in the\nrecollection of the older members of the profession.\u201d\u2014(Idem.)\n\nSome of the tribes of Central Africa use human urine as an invigorant\nduring the fever season, much as Europeans employ quinine.\u2014(Rev. Mr.\nChatelain, missionary in Angola, Africa.)\n\n\u201cThe people of Angola apply fresh urine to all cuts and\nbruises.\u201d\u2014(\u201cMuhongo,\u201d African boy from Angola, West Africa, in personal\ninterview with Captain Bourke, translated by Rev. Mr. Chatelain,\nmissionary.)\n\n\nORDURE AND URINE IN FOLK-MEDICINE.\n\nExcrementitious remedies are still to be met with in the folk-medicine\nof various countries; indeed, the problem would be to determine in what\ncountry of the world at the present day the more ignorant classes do not\nstill use them. The extracts to be now given will show that folk-medicine\nstill retains a hold upon medicaments the use of which is generally\nbelieved to have passed away with the centuries.\n\n\u201cI never had an opportunity of seeing the following deed, but it was\nmany times asserted to me by serious persons: In our province, Brittany,\nwhen somebody in the peasantry has a cheek swollen by the effects of\ntoothache, a very good remedy is to apply upon the swollen cheek, as a\npoultice, freshly expelled cow-dung, and even human dung, just expelled\nand still smoking, which is considered as much more efficient.\u201d\u2014(Personal\nletter from Captain Henri Jouan, French Navy, Cherbourg, France, July 29,\n1888.)\n\n\u201cDans nos pays, on ne conna\u00eet pas, contre les piq\u00fbres, de gu\u00eapes et\nautres insectes, venimeux, et contre les br\u00fblures caustiques, de l\u2019Urtica\nUreus, de meilleur rem\u00e8de que l\u2019application de l\u2019urine.\u201d\u2014(Personal letter\nfrom Dr. Bernard, Cannes, France, August, 1888.)\n\nIn describing the medicine of the Samoans, Turner says: \u201cOn some\noccasions mud and even the most unmentionable filth was mixed up and\ntaken as an emetic draught.\u201d\u2014(London, 1884, p. 139, \u201cSamoa.\u201d)\n\n\u201cMaw-wallop. A filthy composition, sufficient to provoke\nvomiting.\u201d\u2014(Grose, \u201cDict. of Buckish Slang,\u201d London, 1811.)\n\n\u201cIn Fayette County an emetic for croup is made by mixing urine and\ngoose-grease, and administering internally, and also rubbing some of the\nmixture over the throat and breast.\u201d\u2014(\u201cFolk-Lore of the Pennsylvania\nGermans,\u201d Hoffman, in \u201cJournal of American Folk-Lore,\u201d Cambridge, Mass.,\nJanuary-March, 1889, p. 28.)\n\nFor incised wounds use human urine as a lotion; for lacerated wounds\napply human excrement.\u2014(Sagen-M\u00e4rchen, Volksaberglauben, aus Schwaben,\nFreiburg, 1861, p. 487.)\n\n\u201cHorse-dung and beer\u201d are mentioned as the remedy used in England\nand France for the cure of \u201cexceeding faintness.\u201d\u2014(See Black,\n\u201cFolk-Medicine,\u201d London, 1883, pp. 152, 153, quoting Floyer and De La\nPryne.)\n\nAmong the many quaint recipes preserved in the Materia Medica of English\nphysicians down almost to our own day we find that pigeon\u2019s dung was used\n\u201cto make a cataplasm against scrophulous and other like hard tumors; ...\nfor an ointment against baldness; ... for a cataplasm to ripen a plague\nsore; ... to make a powder against the stone.\u201d\u2014(John Mathews Eaton,\n\u201cTreatise on Breeding Pigeons,\u201d London, pp. 39, 40, quoting Dr. Salmon.)\n\nWolf-dung recommended in the treatment of colic.\u2014(Black, \u201cFolk-Medicine,\u201d\np. 54.)\n\n\u201cA decoction of sheep\u2019s dung and water was used in recent times in\nScotland for whooping-cough and in cases of jaundice.\u201d\u2014(Idem, p. 167.)\n\nOn the same page Black shows that the same remedy was extensively\nemployed in Ireland in the treatment of the measles.\n\n\u201cIn the south of Hampshire a plaster of warm cow-dung is applied to open\nwounds.\u201d\u2014(Idem, p. 161.)\n\n\u201cWater of cow-dung,\u201d collected in May and June, used as a purge by people\nin England.\u2014(Southey, \u201cCommonplace Book,\u201d p. 554.)\n\nOn the same page he says that \u201cman\u2019s excrement which had been some days\ndischarged, thinned with so much ale,\u201d was given to horses with the blind\nstaggers,\u2014\u201ca common experiment.\u201d\u2014(Idem.)\n\nA poultice of pigeon\u2019s dung and pounded rose-leaves was in use for a\nstitch in the side.\u2014(Southey, \u201cThe Doctor,\u201d London, 1848, p. 59.)\n\nSwine\u2019s dung as a remedy for dysentery in Ireland, alluded to in terms of\nhigh approval by Borlase, quoted by Southey in \u201cCommonplace Book,\u201d p. 149.\n\nHon. E. W. P. Smith, secretary of the United States Legation in the\nRepublic of Colombia, South America, states that among the San Blas\nIndians of that country, and the lower classes generally, the patient\u2019s\nown urine is applied warm for sore eyes.\n\nMrs. Fanny D. Bergen, of Cambridge, Mass., has for some years devoted\ntime and intelligent study to the acquisition of data bearing upon the\nsuperstitions connected with the human saliva. While making this valuable\nand curious collection she has also been fortunate enough to encounter\nmuch relating to kindred superstitions, and has very generously placed\nat the disposal of the author of this volume all that related to the\nemployment of human and animal egest\u00e6.\n\nUrine a cure for chapped hands, on Deer Isle.\n\nUrinate into your shoe to keep it from squeaking, on Deer Isle.\n\nSheep-dung tea, a cure for measles, is extensively used on Deer Isle.\n\nBoys urinate on their legs to prevent cramp. This practice was common in\neastern Maine twenty to thirty years ago.\n\nWater standing in the depressions of cow-dung was formerly recommended as\na certain cure for pulmonary consumption, in New York.\n\nOil tried from the penis of the hog and applied to the loins of a child\nsuffering from weakness of kidneys or bladder cured such diseases, in\nnorthern parts of the United States and in parts of Nova Scotia.\n\nOne\u2019s own urine was administered for gravel in Staffordshire, England,\nwithin the past ten years.\n\nA woman in England was given her own urine to drink, after a severe\nillness, to prevent \u201cfits,\u201d in the present generation. A poultice of\nfresh, warm cow-dung cured a man of rheumatism in New York. Measles were\ncured by giving the patient a decoction of lamb\u2019s excrements (locally\ncalled \u201cnanny-beads\u201d), in Brunswick, N. Y., about 1825. A newly born\nchild was given a spoonful of woman\u2019s urine as a laxative, in 1814,\nin St. Albans, Vt. The white, limy part of hen-manure was used for\ncanker-sores in mouth, in Abingdon, Ill. Cow-manure was used for swelled\nbreasts in County Cork, Ireland. Sheep-manure tea was used for measles in\nCounty Cork, Ireland, and by the negroes of Chestertown, Md. Sheep-dung\ntea for measles all over New England, Ohio, and Cape Breton. Cow-dung,\nas fresh as possible, plastered on inflamed breasts, commonly known as\n\u201cbealed\u201d breasts, within the last twenty-five years, on Cape Breton.\n\nSimilar excrementitious remedies are in use among the Pennsylvania\nGermans. Cow-dung poultices are applied in the treatment of diphtheria,\nor as lenitives in cases of sore or gathered breasts. \u201cTea made of\nsheep-cherries (Gen. et spec.?) is given for measles.\u201d\u2014(\u201cFolk-Medicine of\nthe Pennsylvania Germans,\u201d in \u201cTrans. Amer. Phil. Soc.,\u201d 1889.)\n\nFor reasons not ascertained, the use of these revolting medicaments has\nnearly always been veiled under the language of euphemism. Sheep-dung\nis rarely called by its own name, but always, as has been shown in the\npreceding remarks, \u201csheep-nanny tea,\u201d etc. In the same manner, the use\nof human excreta was veiled under the high-sounding designations of\n\u201czibethum,\u201d \u201coriental sulphur,\u201d etc.\n\nThis use of sheep-dung in the treatment of measles must be very ancient\nand wide-spread. Surgeon Washington Matthews notes its existence among\nthe Navajoes, who learned it from the Spaniards.\n\n\u201cSlight wounds are cured\u201d by the application of dirt to the part\naffected.\u2014(\u201cNat. trib. of S. Australia,\u201d p. 284, received through the\nkindness of the Roy. Soc. Sydney, N. S. Wales, T. B. Kyngdon, Secretary.)\n\nMr. Chrisfield, of the Library of Congress, Washington, D. C., states\nthat urine was a remedy for earache among people on eastern shore of\nMaryland and Virginia; while for the cure of jaundice, in New England,\n\u201cthe spider, and even a more disagreeable remedy, is administered in a\nspoonful of molasses.\u201d\u2014(\u201cFolk-Medicine,\u201d Black, London, 1883, p. 61,\nquoting Napier, \u201cFolk-Lore,\u201d p. 95, and \u201cFolk-Lore Record,\u201d vol. i. p.\n45.)\n\n\u201cI am impressed to tell you of a custom that prevailed to some extent\namong the people of this State (Iowa); this was the use of sheep-dung for\nmeasles. The dung was made into what the old women denominated \u2018tea,\u2019\nand was familiarly known as \u2018sheep-nanny tea.\u2019 It was believed to be\nsingularly efficacious in bringing out the eruption. The mixture was\nsweetened with sugar, and thus disguised was given to children. This\npractice was kept up among certain classes until about twenty years ago;\nI have not heard of it, at least in recent years. I can trace the custom\nthrough the origin of the families in which it was practised here to\nIndiana and North Carolina.\u201d\u2014(Personal letter from Prof. S. B. Evans,\nOttumwa, Iowa, to Captain Bourke, April 16, 1888.)\n\n\u201cI was told by an old person, now dead, that some fifty years since the\nurine of a cow was given internally as a remedy for chlorosis, in the\ncounties of Norfolk and Suffolk.\u201d\u2014(Personal letter from Prof. Frank Rede\nFowke to Captain Bourke, dated London, England, June 18, 1888.)\n\n\u201cIn the country where I was born I have seen several times, when a cow or\nan ox had one of its horns knocked away by a shock or any other cause,\npeople pissing into the horn before putting it again over its root. This\nwas supposed necessary to cause the horn to stick firmly against the\nroot.\u201d\u2014(Personal letter from Captain Henri Jouan, French Navy, Cherbourg,\nJuly 29, 1888.)\n\n\u201cThe presence of ammonia in the secretions (whose power of neutralizing\nacids may have been accidentally discovered) may have had something\nto do with the repute of the excretions of the kidneys. I remember to\nhave been told as a little boy of the virtues of urine as a relief\nto chapped hands, also as a counter-irritant for inflamed eyes. In\nthe former case the ammonia would soften as an alkali; in the latter,\nthe salts present would act to reduce congestion, like common salt,\nby endosmosis.\u201d\u2014(Personal letter from Prof. E. N. Horsford, Harvard\nUniversity, to Captain Bourke, April 19, 1888.)\n\n\u201cI have been recently informed, by a man who is acquainted with the\npeculiarities of Parisian life, that there are men who are in the habit\nof swallowing the scum which they obtain from the street urinals, and\nthat they are known as \u2018Les mangeurs du blanc.\u2019\u201d (Prof. Frank Rede\nFowke.) According to Parent du Chatelet, a \u201cmangeur du blanc\u201d meant in\nParis, until 1810, \u201ca man who lived off the earnings of a strumpet.\u201d The\nname has since been changed to \u201cpaillasson.\u201d (See \u201cLa Prostitution,\u201d\nParis, 1857, vol. i. p. 138.)\n\n\u201cWhen I was a boy we had in my father\u2019s house a gang of cats, and\nI remember that frequently the people of Cherbourg came and asked\npermission to search in our garrets for cat\u2019s dung, which, they said,\nmixed and infused in white wine, produced a very efficient drink against\nperiodical fits of fever.\u201d\u2014(Captain Henri Jouan, French Navy.)\n\n\u201cLye-tea, made of human urine and lime-water, was used for colds by the\n\u2018old people\u2019 in the rural parts of Central New York.\u201d\u2014(Conversation with\nColonel Pierce, Dr. Pangborn, and Lieutenant W. G. Elliott, U. S. Army,\nat San Carlos Agency, Arizona.)\n\nThe savages of Australia apply to wounds the resin of the eucalyptus,\nand also the bark of the same tree, previously steeped in human urine.\n(Personal letter from John Mathew, Esq., M. A., to Captain Bourke,\ndated \u201cThe Manse,\u201d Coburg, Victoria, November, 1889.) The same thing is\nreferred to in \u201cThe Australian Race,\u201d E. M. Curr, Melbourne, 1886, vol.\ni. p. 256. In regard to the uses of the crust of latrines, in connection\nwith \u201cmangeurs du blanc,\u201d see other pages of this volume.\n\n\u201cPhilos.; hermet.; urine du vin, le vinaigre. Urine des jeunes col\u00e9riques\nLe Mercure Philosophe.\u201d Dict. National, par M. Bescherelle, a\u00een\u00e9, Paris,\n1857, sub voc. Urine (p. 1573).\n\nWe have already been informed from Marco Polo that the prisoners taken by\nthe Tartars often poisoned themselves; \u201cfor which reason the great lords\nhaue dogs\u2019 dung ready, which they force them to swallow, and that forceth\nthem to vomit the poyson\u201d (in Purchas, vol. i. p. 92); and we have also\nlearned, from many sources,\u2014Etmuller, Schurig, Levinus Lemnius, Flemming,\nPaullini, Beckherius, Lentilius,\u2014of the antidotal powers of the excreta.\nThe existence of the very same belief was detected among the natives of\nAmerica.\n\nPadre Inamma, whose interesting researches upon rattlesnake bites and\ntheir remedies (made in Lower California, some time before the expulsion\nof the Jesuits, in 1767) are published in Clavigero,[74] says that the\nmost usual and most efficacious antidote was human ordure, fresh and\ndissolved in water, drunk by the person bitten.\n\nAlong the Isthmus of Darien the belief was prevalent among the aborigines\nthat the most efficacious remedy for poisoned arrows was that which\nrequired the wounded man to swallow pills of his own excrement.[75]\n\nSo in Peru, \u201cwhen sucking infants were taken ill, especially if their\nailment was of a feverish nature, they washed them in urine in the\nmornings, and when they could get some of the urine of the child, they\ngave it a drink.\u201d[76]\n\n\nOCCULT INFLUENCES ASCRIBED TO ORDURE AND URINE.\n\nIn Canada, human urine was drunk as a medicine. Father Sagard witnessed a\ndance of the Hurons in which the young men, women, and girls danced naked\naround a sick woman, into whose mouth one of the young men urinated, she\nswallowing the disgusting draught in the hope of being cured.[77]\n\nAnalogous medicaments may be hinted at in Smith\u2019s account of the\nAraucanians of Chili: \u201cTheir remedies are principally if not entirely,\nvegetable matter, though they administer many disgusting compounds\nof animal matter, which they pretend are endowed with miraculous\npowers.\u201d\u2014(Smith, \u201cAraucanians,\u201d New York, 1855, p. 234.)\n\nBrand enumerates obsolete recipes, one of which (disease not mentioned)\ndirected the patient to take \u201cfive spoonfuls of knave child urine of an\ninnocent.\u201d\u2014(Brand, \u201cPop. Ant.,\u201d London, 1849, vol. iii. p. 282.)\n\nThe Crees apply the dung of animals lately killed to sprains.\u2014(See\n\u201cMackenzie\u2019s Voyages,\u201d etc., to the Arctic Circle, London, 1800, introd.\np. 106.)\n\nHenry M. Stanley says that, for the cure of certain ulcers due to\nfly-blow, from which his men suffered, \u201cSafeni, my coxswain on the\nVictoria Nyanza, ... adopted a very singular treatment, which I must\nconfess was also wonderfully successful.... This medicine consisted of a\npowder of copper and child\u2019s urine, painted over the wound with a feather\ntwice a day.\u201d\u2014(\u201cThrough the Dark Continent,\u201d New York, 1878, vol. ii. p.\n369.)\n\n\u201cIt appeared that the dung of the donkey, rubbed on the skin, was\nsupposed to be a cure for rheumatism, and that this rare specific\nwas brought from a distant country in the East, where such animals\nexist.\u201d\u2014(\u201cThe Albert Nyanza,\u201d Sir Samuel Baker, Philadelphia, 1869, p.\n372.)\n\n\u201cThe Mandingoes of Africa dress abscesses with cow\u2019s dung.\u201d\u2014(See Mungo\nPark\u2019s \u201cTravels in Africa,\u201d in Pinkerton, vol. xvii. p. 877. See, also,\nthe edition of his works, \u201cTravels in Africa,\u201d New York, etc.)\n\nThe author has seen cow-manure plastered with soothing effect upon\nbee-stings in New Jersey.\n\n\u201cPro remedio, in pluribus morbis urina f\u0153min\u00e6 externe applicata, in\neximia estimatione habetur.\u201d\u2014(\u201cThe Native Tribes of South Australia,\u201d\nAdelaide, 1879, introduction, xvi. See, also, Eyre, \u201cExpedition into\nCentral Australia,\u201d London, 1845, ii. 300.)\n\n\u201cPilgrim\u2019s Salve. A Sir-Reverence; human excrement.\u201d\u2014(Grose, \u201cDictionary\nof Buckish Slang,\u201d London, 1811.)\n\n\u201cThe medicine-men of the Ove-herero, who live south of Angola (which is\non the west coast of Africa), urinate over the sick, in order to cure\nthem.\u201d\u2014(\u201cMuhongo,\u201d interpretation by Rev. Mr. Chatelain.)\n\nThe Inuit medicine-man asperses the sick with human urine, \u201cle\ngoupillonne avec de vieilles urines, \u00e0 l\u2019instar des docteurs \u00e0 poison\nbochimans ... les Cambodgiens aspergent \u00e9galement le d\u00e9mon de la\npetite-v\u00e9role avec de l\u2019urine, mais cette urine est celle d\u2019un cheval\nblanc.\u201d\u2014(R\u00e9clus, \u201cLes Primitifs,\u201d p. 98.)\n\n\u201cThere are few complaints that the natives do not attempt to cure, either\nby charms or by specific applications. Of the latter, a very singular one\nis the application personally of the urine from a female,\u2014a very general\nremedy, and considered a sovereign one for most disorders.\u201d\u2014(Eyre,\n\u201cExpedition into Central Australia,\u201d London, 1845, vol. ii. p. 300;\ncontributed by Prof. H. C. Henshaw, Bureau of Ethnology, Smithsonian\nInstitution, Washington, D. C.)\n\n(See previous references to the therapeutics of the native Australians in\nthis volume.)\n\n\u201cPlasters of mixed grass, butter, and cow-dung were placed on the\nwounds\u201d of sore-backed animals in Abyssinia.\u2014(\u201cA Visit to Abyssinia,\u201d W.\nWinstanley, London, 1881, vol. ii. p. 3.)\n\nCameron employed a native medicine-man, near Lake Tanganyika, to treat\none of his men who had injured his eye. \u201cHis treatment consisted\nof a plaster of mud and dirt, and his fee was forty strings of\nbeads.\u201d\u2014(\u201cAcross Africa,\u201d London, 1877, vol. i. p. 322. The word \u201cdirt,\u201d\nas used by Cameron in the above sentence, no doubt means ordure.)\n\nMr. Stewart Culin, of Philadelphia, Penn., who has been making careful\ninvestigations into the Chinese materia medica, states that \u201cfrequent\ndirections for the use of urine\u201d are to be seen \u201camong the official\nremedies in the herbal.\u201d Only a few pages back, reference was had to\nthe use by the Chinese in Batavia of all kinds of excrementitious\nremedies.[78]\n\nThe Reverend Maurice J. Bywater writes from Nassau, Bahamas, that\nduring the seven years he was on missionary duty in the island of\nBorneo, he witnessed several very curious and remarkable instances of\nthe restorative and stimulating effects of human urine, as used by the\nChinese immigrants in cases of accident.\n\nThe Coreans use the same system of medicine as the Chinese. Both employ\nplasters of human excrement for bites, erysipelas, inflammations, etc.\nThey use the urine of a healthy boy as a tonic.\u2014(Dr. H. T. Allen,\nSecretary of Legation, Corean Embassy, Washington, D. C., 1888.)[79]\n\nOur knowledge of the Thibetans is still so limited that we must not\nattach too much importance to the little we have so far gained; there is\nstill much to be learned concerning that singular, isolated race.\n\nThe strange veneration accorded the excrement of the Grand Lama has been\nfully discussed, but their sacred books do not show that the employment\nof stercoraceous medicaments is carried any farther.\n\nAccording to the translation of the \u201cPratimoksha Sutra\u201d made by Mr. W.\nW. Rockhill, sick Buddhist monks were ordered to employ the following\nremedies: \u201cLe beurre fondu, l\u2019huile, la m\u00e9lasse, le miel, l\u2019\u00e9cume de\nm\u00e9lasse.\u201d\u2014(\u201cAsiatic Society,\u201d Paris, 1885, p. 22.)\n\nDr. Francis Parkman, in his \u201cJesuits in North America,\u201d Boston, 1867,\nintroduction, p. xl., speaks of the \u201crevolting remedies\u201d employed by the\nHuron, Iroquois, and Algonquin tribes.\n\nThe following are among many of the curious recipes given in the \u201cTragedy\nof the Gout,\u201d written by Blambeauseant, in 1600:\u2014\n\n\u201cTher\u2019s the odorous sheep\u2019s dung, given always on the sly.\u201d\n\n\u201cA little blue ointment, mixed with man\u2019s ordure.\u201d\n\n\u201cVirgin\u2019s urine, as a cure for all the men in town.\u201d\n\n(\u201cMedicine in the Middle Ages,\u201d Minor, p. 88.)\n\nFurther references can be found in the following list, taken from the\n\u201cBibliotheca Scatalogica,\u201d which likewise contains several of those from\nwhich citations have already been made.\n\n\u201cCet emploi des stercora, et en particulier, de ceux de l\u2019homme,\npour les usages pharmaceutiques, est tr\u00e8s r\u00e9el. On nommait m\u00e9decins\nstercoraires ceux qui les prescrivaient, et on dissimulait l\u2019origine de\nla substance sous diverses d\u00e9nominations bizarres ou ridicules (carbon\nhumanum, oletum, sulphur occidentale). Suivant Paracelse, les excr\u00e9ments\nhumains pouvaient par une certaine pr\u00e9paration, acqu\u00e9rir l\u2019odeur du musc\net de la civette; de l\u00e0 le nom qu\u2019on leur donnait de civette ou musc\noccidental.\u201d\u2014(\u201cBib. Scat.,\u201d p. 29.)\n\nGanin, De Simplic. Medicament. facultat. lib. x. fol. m. 75, _seq._ \u201cAn\nstercoris usus licitur? Conceditur.\u201d\u2014(No. 200 of the \u201cBib. Scat.,\u201d p. 77.)\n\n\u201c202. Gufer, Joh. Medicin. domest. tab. 3, p. 11, et Joh. phil. Gieswein,\nDe Mater. Medic. p. 292, imprimis laudant stercus hominis qui lupinos\ncomedit.\u201d\u2014(Idem, p. 78.)\n\n\u201c203. Helvetius, Joh. Freder, Diribitor. med. p. 112, _seq._, recommande\nle stercus humanum recens et adhuc calidum.\u201d\u2014(Idem.)\n\nH\u00e9rodote, lib. ii.; H\u00e9s\u00efode, \u201cOpera et Dies.\u201d\n\nSheep-dung, boiled in milk, recommended for the cure of the whooping\ncough by the Swedish physician Hjoort, as well as by the French doctor\nBaumer.\u2014(\u201cBib. Scat.\u201d p. 78.)\n\nHoffmann, Fred. annot. in Petr. poter, Pharmacop. Spagyric (lib. i. p.\n445), dit que excrementa alvina magnam vim possident.\n\nHom\u00e8re, Odyss\u00e9e, lib. vi.\u2014(\u201cBib. Scat.\u201d p. 78.)\n\nKircher, Podronus \u00c6gypticus, cap. ult.\n\nLaerce (Diog\u00e8ne) in Pythagor.\n\nLangius (Christ.), Oper. Medic., \u201cregarde les m\u00e9dicaments stercoraux\nut res indigna et execrabilis, cependant il en permet l\u2019usage contra\ndesperatissimos morbos\u201d (p. 79).\n\nLotichus, Johan. De casei nequiti\u00e6, Francof. 1640, \u201csordidi medicastri et\n\u03c3\u03ba\u03b1\u03c4\u03bf\u03c6\u03ac\u03b3\u03bf\u03b9 excrementis frui solent; sed homo vero cordatus et bon\u00e6 mentis\nse abstinet\u201d (p. 81).\n\n\u201cM. Gustave Brunet a ins\u00e9r\u00e9 dans sa traduction des propos de table de\nMartin Luther\u201d (Paris, 1844, p. 377), \u201cquelques pens\u00e9es du c\u00e9l\u00e8bre\nr\u00e9formateur qui appartiennent \u00e0 notre sujet. L\u2019une roule sur la\ntransformation des excr\u00e9ments en nouveaux aliments; l\u2019autre sur les\npropri\u00e9t\u00e9s de la fiente,\u201d etc. (p. 81).\n\nMacrobii Saturnal. lib. iii.; Martialis, Epigrammata, iv. 88; vii. 18;\nxii. 40, 77, et ailleurs (p. 81).\n\nMayern, Theodor. de Prax. Medic. syntagm. alter m\u00eale le stercus \u00e0 la\npoudre d\u2019\u0153illets (gilly-flowers).\n\nMenangiana. Paris, 1715, 4 vols. in 12 On trouve dans ce livre divers\npassages relatifs \u00e0 notre sujet. Voy. t. 1, pp. 9, 180, 222; t. 2, p.\n198; t. 3, p. 239.\n\nClemens d\u2019Alexandrie, Recogn. lib. v. p. 71.\n\nDenne, Ludovic. Pharmac. dissert. l. p. m. 411, _seq._ \u201cIl bl\u00e2me l\u2019usage\nm\u00e9dical des excr\u00e9ments humains\u201d (p. 73).\n\nDiodore de Sicile, lib. i. cap. 8, p. 73.\n\nDamian, P. Opuscula, c. 2, p. 73.\n\n\u201cPraterius, Praxis, lib. iii. p. 330, recommande surtout l\u2019huile et l\u2019eau\nextraite de stercore humano. Suivant Belleste, Chirurg. d\u2019h\u00f4pital, part\n3, p. 248, chap. 4, le sel extrait des excr\u00e9ments du malade atteint de\ndysenterie le gu\u00e9rit.\u201d\n\nPlutarque, Apoph. Laconic., p. 232. Petrus Pharmacop. Spagiric. p.\nm. 445, regarde le stercus comme pouvant fournir rara et perfecta\nremedia. Reference is had to the thirteenth chapter of Rabelais \u201csur les\nanisterges.\u201d Rivinus (Augustus Quirinus) Censur. Medicament. officinal.\ncap. 2, p. 10, _et seq._ et 15 _et seq._, \u201cstrenue contra stercorum usum\npugnat.\u201d There are other old medical authorities cited, some fully,\nothers only partially in favor of the medicinal use of the excreta; and\none or two in antagonism thereto.\u2014(\u201cBib. Scat.\u201d p. 38 _et seq._).\n\n\u201cOn a appel\u00e9 album nigrum les crottes des souris et des rats, jadis\nemploy\u00e9s comme purgatif par les m\u00e9decins stercoraires. Merde du diable,\nstercus diaboli, c\u2019est l\u2019assaf\u0153tida, esp\u00e8ce de gomme.\u201d (\u201cBib. Scat.\u201d\np. 128. See also Grose, Dict. of Buckish Slang, Lond. 1811, Assaf\u0153t.)\nOn the principle of \u201clucus a non lucendo,\u201d the works of Swieten,\n\u201cCommentariorum,\u201d etc., Lyons, 1776, are worthy of special mention;\ncareful examination fails to discover any allusion to the use of excreta,\nhuman or animal, in pharmacy or therapeutics, and no mention is made of\nwitchcraft. Therefore the works of this author mark a new stage in the\ndevelopment of scientific and religious thought.\n\nIn Warner\u2019s \u201cTopographical Remarks relating to the southwestern parts\nof Hampshire,\u201d 1793 (vol. ii. p. 131), speaking of the old register of\nChrist Church, that author tells us, \u201cThe same register affords, also,\nseveral very curious receipts, or modes of cure in some singular cases of\nindisposition; they are, apparently, of the beginning of the seventeenth\ncentury, and couched in the uncouth phraseology of that time.\u201d I forbear,\nhowever, to insert them, from motives of delicacy.\u2014(Brand, \u201cPop. Ant.\u201d\nvol. iii. p. 306, article \u201cPhysical Charms.\u201d)\n\n\u201cA new-born babe was not considered fully prepared for life\u2019s journey\nuntil its stomach had been filled and emptied by a potation of molasses\ndiluted with the vesical secretions of the first youngster that could be\nsecured for the purpose.\u201d\u2014(\u201cProfessional Reminiscences,\u201d Benjamin Eddy\nCutting, M. D., Curator of the Lowell Institute, Boston, Mass., 1888, p.\n40.)\n\n\nOTHER EXCREMENTITIOUS REMEDIES.\n\nIt was not enough that the urine and ordure of men and animals should be\nemployed in pharmacy; everything that could be taken from the bodies of\nmen or animals, wild or domesticated, living or dead, was enlisted to\nswell the dread list of filth remedies.\n\nEtmuller supplies the following list of remedies; \u201csumuntur ex corpore\nvivente:\u201d Hair, nails, saliva, ear-wax, sweat, milk, menses, after-birth,\nurine, ordure, semen, blood, calculi, worms, lice, caul (of infant),\n... and these \u201cex partibus corporis demortui.\u201d ... The whole corpse,\nflesh, skin, fat, bones, skull, moss growing on a skull, brain, gall,\nheart. Gall of animals has been used by the Indians of North America as\na stimulant. (See Etmuller, Michaelus, \u201cOpera Omnia,\u201d vol. ii. p. 265,\nSchrod. \u201cDil. Zo\u00f6l.\u201d)\n\nHe also recites that the following parts of domestic kine were used in\nmedical practice: horns, bile, liver, spleen, blood, marrow, tallow,\nfat, hoofs, urine, ordure, testicles, milk, butter, cheese, phallus, and\nbones.\u2014(Idem, vol. ii. p. 248 _et seq._)\n\n\nHAIR.\n\n\u201cThe first hair cut from an infant\u2019s head will modify the attacks of\ngout.... The hair of a man torn down from the cross is good for quartan\nfevers.\u201d\u2014(Pliny, lib. xxviii. cap. 7.)\n\n\u201cThe smell of a woman\u2019s hair, burnt, will drive away serpents, and\nhysterical suffocations, it is said, may be dispelled thereby. The ashes\nof a woman\u2019s hair, burnt in an earthen vessel, will cure eruptions and\nporrigo of the eyes ... warts and ulcers upon infants ... wounds upon the\nhead ... corrosive ulcers ... inflammatory tumors and gout ... erysipelas\nand hemorrhages, and itching pimples.\u201d\u2014(Pliny, lib. xxviii. c. 20.)\n\nSchurig commends the use of human hair in cases of baldness, applied\nexternally in salve, chopped fine or in ashes; for the cure of yellow\njaundice, it was powdered and drunk in some suitable menstruum; it was\nemployed in luxation of the joints, for hemorrhage from wounds: \u201cAd canis\nmorsuum, infantis capilli cum aceto impositu morsum sine tumore sanant\net capitis ulcera emendant.\u201d\u2014(Sextus Placitus, art. \u201cDe Puello et Puella\nVirgine.\u201d)\n\nFlemming advised that it be powdered and drunk in wine as a cure for\nyellow jaundice; woman\u2019s hair, powdered and made into a salve, with\nlard, was of general efficacy; men\u2019s hair was burned under the nostrils\nof those suffering from lethargy; and was drunk for \u201csuffocation of the\nwomb.\u201d\u2014(\u201cDe Remediis,\u201d etc. p. 8.)\n\nA medicinal oil was distilled from the hair of a full beard, and an\nointment made from the same. Powdered human hair was drunk as a potion\nin a cure for yellow jaundice; the ashes of burnt hair were made into\nan unguent with mutton tallow, and applied to the nostrils of people\nin a state of lethargy; in \u201csuffocation of the uterus,\u201d this ointment\nwas applied to the pudenda. The hair of a patient was frequently used\nin affecting \u201csympathetic cures,\u201d or in what were called \u201cCures by\nTransplantation,\u201d but the names of the diseases are not given by Flemming\n(p. 21). (But see under \u201cCures by Transplantation\u201d in this volume.)\n\nIn China, the shavings of the hair, which must amount to a considerable\nquantity, since hundreds of millions of people shave the head close\ndaily, are preserved for manuring the land.\u2014(See \u201cBingham\u2019s Exped. to\nChina,\u201d London, 1842, vol. ii. p. 7.)\n\nIn China, everything connected with the tilling of the fields is still\na religious rite. Probably no country in the world of equal advancement\nhas adhered with more tenacity to old usages in all that pertains to the\nturning-up of the soil; there are ceremonies in which the Emperor himself\nmust lead with a plough. How much all this may have to do with the\nutilization of a refuse which has been so generally regarded as possessed\nof \u201cmagical\u201d or \u201cmedicinal\u201d properties, is, in all likelihood, never to\nbe ascertained; but attention should be attracted to the fact, in the\nsame manner that it was found worth while to make an examination into the\nhistory of latrines.\n\n\u201cAmong ourselves, it is a Devonshire belief that you can give a neighbor\nague by burying a dead man\u2019s hair under his threshold.\u201d\u2014(\u201cFolk-Medicine,\u201d\nBlack, p. 27.)\n\n\u201cIn Devonshire and in Scotland alike, when a child has whooping-cough, a\nhair is taken from its head, put between slices of bread and butter, and\ngiven to a dog, and if in eating it the dog cough, as naturally he will,\nthe whooping-cough will be transferred to the animal, and the child will\ngo free.\u201d The same method of cure is practised in Ireland, but the animal\nselected is an ass.\u2014(Idem, p. 35.)\n\n\u201cCertain oak-trees at Berkhampstead, in Hertfordshire, were long famous\nfor the cure of ague. The transference was simple, but painful. A lock of\nhair was pegged into an oak, and then, by a sudden wrench, transferred\nfrom the head of the patient to the tree.\u201d\u2014(Idem, p. 39.)\n\nClippings of hair and rags are offered to holy wells in Ireland, Borneo,\nMalabar, etc., not merely as offerings to deities, but in order to\neffect a \u201ctransference\u201d of diseases to the people who may take hold of\nthem.\u2014(Idem, pp. 39, 40; quoting from Tylor, \u201cPrimitive Culture,\u201d vol.\nii., and others.)\n\n\u201cIn New England, to cure a child of the rickets, a lock of its hair is\nburied at cross-roads, and if at full moon, so much the better.\u201d\u2014(Idem,\np. 56.)\n\nIt is believed in parts of England that the hairs from a donkey\u2019s\nback, wrapped up in bread, and given to a sick child, will cure the\nwhooping-cough; another remedy of the same kind is to take clippings from\nthe child\u2019s own head, mix them in butter, and give to a dog, which will\ntake the disease from the child; still another was to mount the sufferer\nupon the back of an ass, and lead him nine times round an oak-tree.\u2014(See\nBrand, \u201cPop. Ant.\u201d vol. iii. p. 288, art. \u201cPhysical Charms.\u201d)\n\nThe Romans attached certain omens to the manner, time, and place of\ncutting the nails and hair.\u2014(See Pliny, lib. xxviii. c. 5.)\n\nThe ancients believed that \u201cno person in a ship must pare his nails, or\ncut his hair except in a storm.\u201d\u2014(Brand, \u201cPop. Ant.,\u201d vol. iii. p. 239,\nart. \u201cOmens Among Sailors,\u201d quoting Petronius Arbiter.)\n\n\u201cWhen a man has his hair cut, he is careful to burn it, or bury it\nsecretly, lest falling into the hands of some one who has an evil eye,\nor is a witch, it should be used as a charm to afflict him with a\nheadache.\u201d\u2014(Livingston, \u201cZambesi,\u201d London, 1865, p. 47.)\n\nEtmuller relates that in his time women suffering from retention of the\nmenses were in the habit of plucking the hair growing on the pubis, which\nwould promptly cause their reappearance, but whether by the irritation\nor by taking the hair internally, is not clear:\u2014\u201cMulieres suffocat\u00e6 ex\nutero soleant vellicare in pilis pubis, ut citius et felicius ad se\nredeant.\u201d Finger-nail clippings were drunk as an emetic, especially\nby soldiers while on campaign:\u2014\u201cUngues infusi in vinum vel potum cum\nvehementia cient vomitum et purgant per fecessum ... propinavit pro\nvomitorio et purgante militibus ungues proprios infusos per noctem in\nvinum calidum.\u201d\u2014(Etmuller, vol. ii. p. 269.)\n\n\u201cThe hair and nails are cut at the full moon.\u201d\u2014(Grimm, \u201cTeutonic\nMythology,\u201d Stallybrass, London, 1882, vol. ii, p. 712 _et seq._)\n\nThe Patagonians \u201call believe that the witches and wizards can injure whom\nthey choose, even to deprivation of life, if they can possess themselves\nof some part of their intended victim\u2019s body, or that which has proceeded\nthence, such as hair, pieces of nails, etc.... And this superstition is\nthe more curious from its exact accordance with that so prevalent in\nPolynesia.\u201d\u2014(\u201cVoyage of the Adventure and Beagle,\u201d London, 1839, vol. ii.\np. 163, quoting the Jesuit Faulkner.)\n\n\u201cWhich is the most deadly deed whereby a man increases most the baleful\nstrength of the D\u00e6vas, as he would by offering them a sacrifice?\u201d\n\n\u201cAhura Mazda answered:\u2014\u2018It is when a man here below combing his hair or\nshaving it off, or paring off his nails, drops them in a hole or in a\ncrack.\u2019\u201d\u2014(Fargard XVII. Avendidad, Zendavesta, Oxford, 1880, p. 186.)\n\nBeckherius states that the clippings of the finger-nails made an\nexcellent emetic. \u201cVomitorium non inelegans ex iis paratur.\u201d\u2014(\u201cMed.\nMic.\u201d)\n\nFlemming goes more into detail; he says that the finely ground clippings\nof the hoof of the elk, stag, goat, hull, etc., were employed as a\nvomitory, but in their absence, human finger-nails were substituted;\n\u201cistam ungulorum speciem qu\u00e6 ab homine desumitur, substitui.\u201d\nHuman finger-nail clippings were also recommended in \u201csympathetic\u201d\ncures.\u2014(Flemming, \u201cDe Remediis,\u201d p. 21.)\n\n\u201cHe who trims his nails and buries the parings is a pious man; he who\nburns them is a righteous man; but he who throws them away is a wicked\nman, for mischance might follow should a female step over them.\u201d\u2014(Paul\nIsaac Hershon, \u201cTalmudic Miscellany,\u201d Boston, 1880, p. 49; footnote to\nabove, \u201cThe orthodox Jews in Poland are to this day careful to bury away\nor burn their nail-parings.\u201d)\n\nOn a fragment of a Chaldean tablet occurs this curious passage:\u2014\n\n    \u201cA son to his mother,\n    (if) he has said to her, Thou art not my mother\n    His hair and nails shall be cut off,\n    In the town he shall be banished from land and water.\u201d\n\n            (\u201cChaldean Magic,\u201d Fran\u00e7ois Lenormant, London, 1873, p. 382.)\n\nIn the province of Moray, Scotland, \u201cIn hectic fevers and consumptive\ndiseases they pare the nails of the fingers and toes of the patient,\nput these in a bag made of a rag from his clothes, ... then wave their\nhand with the rag thrice round his head, crying \u2018Deas Soil,\u2019 after which\nthey bury the rag in some unknown place.\u201d Pliny, in his Natural History,\nmentions it as practised by the magicians or Druids of his time.\u2014(Brand,\n\u201cPop. Ant.,\u201d vol. iii. p. 286, art. \u201cPhysical Charms.\u201d)\n\n\nSUPERSTITIONS CONNECTED WITH THE HUMAN SALIVA.\n\nThe most recent work on this subject is the extended monograph of Mrs.\nFanny D. Bergen, of Cambridge, Massachusetts, now in press, and to\nthe pages of which the author of this volume has contributed his own\ncollection of data.\n\nReference may also be had, with advantage, to Brand\u2019s Popular\nAntiquities, Reginald Scot\u2019s \u201cDiscoverie of Witchcraft,\u201d Black\u2019s\n\u201cFolk-Medicine,\u201d Samuel Augustus Flemming\u2019s \u201cDe Remediis ex Corpore\nHumano desumtis,\u201d Lenormant\u2019s \u201cLa Magie chez les Chald\u00e9ens,\u201d and to the\nworks of Pliny, Galen, \u201cSaxon Leechdoms,\u201d Levinus Lemnius, Beckherius,\nEtmuller, and many others.\n\nJohn Graham Dalyell, \u201cSuperstitions of Scotland,\u201d Edinburgh, 1834, has\na chapter on the occult influences attributed to human saliva. When the\nKhonds of Orissa were about to sacrifice a human victim, they were wont\nto solicit the favor of having him spit in their faces; \u201csollicitent un\ncrachat qu\u2019ils s\u2019\u00e9tendront soigneusement.\u201d\u2014(\u201cLes Primitifs,\u201d R\u00e9clus, p.\n368.)\n\nIn the ritual of the Hill Tribes of the Nilgherris, it is related:\u2014\n\n    \u201cMada a crach\u00e9 dans les fontaines.\u201d\n\n(Quoted in \u201cLes Primitifs,\u201d p. 244.)\n\nFrommann, in his \u201cTractatus de Fascinatione,\u201d Nuremburg, 1675, speaks of\nthe anointing of eyes with saliva, to cure blindness; this he compares to\nthe use made by our Saviour of the same (p. 196).\n\n\u201cThe Kirghis tribes apply to their sorcerers, or Baksy, to chase away\ndemons, and thus to cure the diseases they are supposed to produce. To\nthis end they whip the invalid until the blood comes, and then spit in\nhis face.\u201d\u2014(\u201cChaldean Magic,\u201d Fran\u00e7ois Lenormant, London, 1873, p. 212.)\n\nMany interesting practices connected with the human saliva, are given\nin Lady Wilde\u2019s \u201cAncient Legends and Superstitions of Ireland,\u201d Boston,\n1888. See also \u201cThe Golden Bough,\u201d James G. Frazer, M.A., London, 1890,\nvol. i. pp. 385, 386.\n\n\nCERUMEN OR EAR-WAX.\n\nPliny speaks of its use in medicine (lib. xxviii. cap. 7); Galen does\nalso. Flemming recommended its internal use in colic and cramps; and\nexternally as an application to wounds.\u2014(\u201cDe Remediis,\u201d etc., p. 22.)\n\nPaullini was of the opinion that a good salve for sore eyes could be\nprepared from cerumen (pp. 42, 43).\n\n\u201cThe excrement of the ears, like unto a yellow oyntment, is a great\ncomfort in the pricking of the sinews.\u201d\u2014(Von Helmont, \u201cOritrika,\u201d English\ntranslation, London, 1662, p. 247.)\n\nGalen thought that ear-wax was efficacious in the cure of whit-nails; the\nother \u201csordes\u201d were also employed, but he would not write about them, on\naccount of the difficulty of obtaining them,\u2014such as the perspiration\nflowing in the bath, or scraped from the body after severe exercise; and,\nfinally, the fatty matter of wool was of medicinal value, and seemed to\nhave the same properties as butter.\u2014(Galen, \u201cOpera Omnia,\u201d lib. xii. p.\n309, Kuhn\u2019s edition, Leipzig, 1829.)\n\n\nWOMAN\u2019S MILK.\n\nWoman\u2019s milk mitigated redness of eyes and inflammation of the lachrymal\nglands; it should be used with vitriol. For \u201cgutta serena\u201d it was\napplied as an ointment; in cases of atrophy it was regarded by many as\nof commendable utility, especially if drawn from the woman\u2019s breast; the\nsame treatment was a specific in obstinate hiccough.\n\nA butter prepared from woman\u2019s milk was used in diseases of children,\nespecially colic, and in ocular affections. (See Flemming, \u201cDe Remediis,\u201d\netc., p. 18.) Its remedial efficacy forms the basis of Pliny\u2019s c. 21,\nlib. xxviii.; if possible, it should be that of a woman who had just\nborne male twins. \u201cIf a person is rubbed at the same time with the milk\nof both mother and daughter, he will be proof for all the rest of his\nlife against all affections of the eyes.... Mixed with the urine of a\nyouth who has not yet arrived at puberty, it removes ringing in the\nears.\u201d\u2014(Idem.)\n\n\u201cMatricis vulneribus confert ... lac mulieris.\u201d\u2014(Avicenna, vol. i. p.\n337, a 36.)\n\nThe Empress of China took the milk of sixty wet nurses to keep herself\nalive, according to Mr. Frank G. Carpenter.\n\nWoman\u2019s milk is still used in the rude trephining of the African Kabyles\nas a dressing.\u2014(See \u201cPrehistoric Trephining,\u201d by Dr. Robert Fletcher, in\nvol. v. \u201cContributions to North American Ethnology,\u201d Washington, D. C.,\n1882.)\n\n\nHUMAN SWEAT.\n\nHuman perspiration was believed to be valuable not only as a means of\nprognosis in some diseases, but its appearance was dreaded in others. If\nthe perspiration of a fever-stricken patient was mixed with dough, baked\ninto bread, and given to a dog, the dog would catch the fever, and the\nman recover. It was efficacious in driving away scrofulous wens, and in\nrendering philters abortive. It was narrated that if a man, who under\nthe influence of a philter, was forced to love a girl against his will,\nwould put on a pair of new shoes, and wear them out by walking in them,\nand then drink wine out of the right shoe, where it could mingle with the\nperspiration already there, he would promptly be cured of his love, and\nhate take its place.\n\nThis corresponds closely to the urine case already noted; and it is\nproper to repeat Flemming\u2019s own words on the matter: \u201cNarrant quod,\nsi quis philtro fascinatus era fuerit, ad amandam pr\u00e6ter voluntatem\nvirginem, ut is noves induat calces, miliareque unum obambulando\nconficiat, quo sudor animadvertatur postque vinum e calceo dextri pedis\nsudore madido, hauriat, sic ab illicito amore liberari amoremque in odium\nconverti dicunt.\u201d\u2014(\u201cDe Remediis,\u201d p. 19.)\n\nSee Etmuller, who used it in scrofula, lib. ii. p. 265; Pliny, lib. 28;\nGalen and Avicenna (sweat of gladiators), vol. i. p. 398, a 17, and\nelsewhere.\n\n\nSUPERSTITIONS CONNECTED WITH THE CATAMENIAL FLUID.\n\nFor the opinions entertained by the ancients regarding its occult powers,\nread Pliny (Bohn\u2019s edition), lib. xxviii. cap. 23, and again lib. viii.\ncap. 13. \u201cOn the approach of a woman in this state, must will become\nsour, seeds which are touched by her become sterile, grafts wither away,\ngarden-plants are parched up, and the fruit will fall from the tree\nbeneath which she sits; ... a swarm of bees if looked upon by her will\ndie immediately, brass and iron will immediately become rusty.... Dogs\ntasting the catamenial fluid will go mad.... In addition to this, the\nbitumen which is found at certain periods of the year floating on the\nLake of Judea, known as Asphaltites,\u2014a substance which is peculiarly\ntenacious, and adheres to everything it touches,\u2014can only be divided into\nseparate pieces by a thread which has been dipped into this virulent\nmatter.\u201d (Lib. vii. cap. 13, and again lib. xxviii. cap. 23.) In a\nfootnote it is stated that both Josephus (\u201cBell. Jud.,\u201d lib. iv. cap.\n9) and Tacitus (lib. v. cap. 6) give an account of this supposed action\nof this fluid on the bitumen of Lake Asphaltites. \u201cHail-storms, they\nsay, whirl-winds, and lightning even, will be scared away by a woman\nuncovering her body merely, even though menstruating at the time.\u201d (Lib.\nxxviii. cap. 23.) Menstruating women, in Cappadocia, perambulated the\nfields of grain to preserve them from worms and caterpillars. (Idem.)\n\u201cYoung vines, too, it is said, are injured irremediably by the touch of\na woman in this state; and both rue and ivy plants, possessed of highly\nmedicinal virtues, will die instantly upon being touched by her....\nThe edge of a razor will become blunted on coming in contact with\nher.\u201d\u2014(Idem.)\n\n\u201cAll plants will turn pale upon the approach of a woman who has the\nmenstrual discharge upon her.\u201d (Pliny, lib. xix. cap. 57.) The same\nopinion prevailed in France down to our own times. (Idem, footnote.)\n\n\u201cExpiations were made with the menstrual discharge, ... not only by\nmidwives, but even by harlots as well\u201d (lib. xxviii. cap. 20).\n\nFrommann cites Aristotle and Pliny in reference to the maleficent\neffects of the menses and of the uncanniness of a menstruating woman.\nAristotle said her glance took the polish out of a mirror, and the next\nperson looking into it would be bewitched. Frommann quotes a man who said\nhe saw a tree in Goa which had withered because a catamenial napkin had\nbeen hung in it.\u2014(\u201cTractatus de Fascinatione,\u201d Nuremburg, 1675, pp. 17,\n18.)\n\n\u201cStains upon a garment made with the catamenial fluid can only be removed\nby the agency of the urine of the same female.\u201d\u2014(Pliny, lib. xxviii. cap.\n24.)\n\n\u201cAn Australian black fellow who discovered that his wife had lain on his\nblanket at her menstrual period, killed her, and died of terror himself\nwithin a fortnight. Hence Australian women at these times are forbidden\nunder pain of death to touch anything that men use.\u201d (\u201cThe Golden Bough,\u201d\nFrazer, vol. i. p. 170. He supplies other examples from the Eskimo and\nthe Indians of North America. \u201cTinneh,\u201d etc., p. 170.) In the following\nexample we are not certain that the young women selected were undergoing\npurgation, but there is some reason for believing that such was the case,\nespecially in view of the general dissemination of the ideas connected\nwith the catamenia. \u201cIn a district of Transylvania, when the ground is\nparched with drought, some girls strip themselves naked, and, led by an\nolder woman, who is also naked, they steal a harrow and carry it across\nthe field to a brook, where they set it afloat. Next they sit on the\nharrow, and keep a tiny flame burning on each corner of it for an hour;\nthen they leave the harrow and go home. A similar rain-charm is resorted\nto in India; naked women drag a plough across the field by night.\u201d\u2014(\u201cThe\nGolden Bough,\u201d Frazer, vol. i. p. 17.)\n\nFor all bites of centipedes the people of Angola, Portuguese and negroes,\napply the catamenial fluid. This remedy is implicitly believed in by all\nconcerned.\u2014(Rev. Mr. Chatelain, missionary to Angola, Africa.)\n\nFor the Inuit, see \u201cLes Primitifs,\u201d R\u00e9clus, Paris, 1885.\n\nThe dread felt by the American Indians on this subject is too well known\nto need much attention in these pages; it corresponds in every respect\nto the particulars recited by Pliny. Squaws, at the time of menstrual\npurgation, are obliged to seclude themselves; in most tribes they are\ncompelled to occupy isolated lodges; and in all are forbidden to prepare\nfood for any one but themselves.\n\nIt is believed that were a menstruating woman to step astride of a\nrifle or a bow or a lance, the weapon would have no further utility.\nMedicine-men are in the habit of making a saving clause, whenever they\nproceed to make \u201cmedicine;\u201d this is to the effect that the \u201cmedicine\u201d\nwill be all right provided no woman in this peculiar condition be allowed\nto approach the tent or lodge of the officiating charlatan.\n\nAmong the Navajoes of Arizona it is customary for the women to wear a\nstrip of sheep-skin, called a \u201cchogan;\u201d when the necessity for its use\nhas disappeared, the woman goes outside of the village and conceals it\nin the forks of one of the cedar or juniper trees so numerous in the\nmountains. The author once found one of these; but the people with him\nwere impressed with the idea that no good would come from being near it.\nAt another time he knew of a young boy who had been hit by a \u201cchogan\u201d\nwhich had been dislodged by a wind-storm. He was almost frantic with\nterror, and devoted three or four days to singing and to washing in a\n\u201csweat-bath.\u201d\n\nThe Ostiaks of Siberia would seem to have the same ideas on this subject\nas the Apaches and Navajoes have.\u2014(See Pallas, \u201cVoyages,\u201d vol. iv. p. 95.)\n\nDanielus Beckherius informs his readers that menstrual blood was used\nin medicine (pp. 23 _et seq._); philters were prepared from it (idem,\np. 341). \u201cZenith juvencarum sc. sanguines menstruum\u201d were given for\nepilepsy,\u2014that is, the first menses of a girl (idem, p. 42). The lint\nof the napkin itself was thus given also (idem),\u2014\u201clitura pannorum\nmenstruorum datur patienti sanari morbum comitialium.\u201d The first napkin\nused by a healthy virgin was preserved for use in cases of plague,\nmalignant carbuncles, etc., dampened with water and laid on the part\naffected; also used in erysipelas (idem, p. 43, \u201cMed. Microcosmus\u201d).\nDried catamenia were given internally for calculi, epilepsy, etc., and\nexternally for podagra; they were also used in treatment of the plague,\nfor carbuncles, aposthumes, being placed thereon with a rag wet with\nrosewater or oil, into which menstrual fluid had been poured; it was good\nas a cosmetic to drive away pimples (p. 265).\n\nTo restrain an immoderate flow of the menses a napkin was saturated with\nmenstrual blood, and then kept for a certain time in an aperture made in\nthe bark of a cherry-tree. \u201cAd immodicum menstruorum fluxum cohibendum\nsunt qui pannum menstruum sanguine imbutum certo tempore cerasi radice\nin cortice apert\u00e6 indunt, incisuramque iterum operiunt.\u201d\u2014(Etmuller, \u201cOp.\nOmnia;\u201d Schrod. \u201cDil. Zo\u00f6l.,\u201d vol. ii. p. 265.)\n\nPaullini prescribes the \u201cdried catamenia of women\u201d for the cure of kidney\ndiseases (pp. 142, 143), also for ring-worm, felons, menstrual troubles.\nFrommann gives the same cure for immoderate menses, by placing the napkin\nin a cherry-tree.\u2014(See \u201cTract. de Fascinatione,\u201d p. 1006.)\n\n\u201cExcoriationi conferunt ... sanguis menstruus.\u201d\u2014(Avicenna, vol. i. p.\n388.)\n\nAccording to Flemming, menstrual blood was believed to be so powerful\nthat the mere touch of a menstruating woman would render vines and all\nkinds of fruit-trees sterile (herein he seems to be following Pliny).\nIt was believed to be valuable medicinally in relieving obstructions\nto the menstrual flow of other women; even the soiled smock of a woman\nwho had menstruated happily was efficacious in assisting another woman\nwhose menses for any cause were retarded. A small portion of the menses,\ndried and taken internally, mitigated the ailment known as dysmenorrh\u0153a.\nFlemming states that, while in his time this remedy had been gradually\nsuperseded, its use was still kept up among the poor and ignorant, in\nerysipelas, face-blotches, and as an ingredient in an ointment for\npodagra or gout.\u2014(\u201cDe Remediis,\u201d pp. 16, 17.)\n\nThe Laplanders \u201csay that they can stop a vessel in the middle of its\ncourse, and that the only remedy against the power of this charm is the\nsprinkling of female purgations, the odor of which is insupportable to\nevil spirits.\u201d\u2014(\u201cRegnard\u2019s Journey to Lapland,\u201d in Pinkerton, vol. i. p.\n180.)\n\n\u201cTo cure a young woman of consumption she was given monthly discharges to\ndrink.\u201d\u2014(\u201cDutchess County, New York,\u201d 1832, Mr. Joseph Y. Bergen, Jr.,\nCambridge, Mass.)\n\nIsaiah compareth our justice \u201cpanno menstruat\u00e6.\u201d\u2014(Harington, \u201cAjax,\u201d p.\n24.)\n\n\u201cCrines f\u0153min\u00e6 menstruos\u00e6, the haires of a menstruous woman are turned\ninto serpents within short space.\u201d\u2014(Scot, \u201cDiscoverie,\u201d p. 221.)\n\n\u201cMen have a special objection to see the blood of women at certain times;\nthey say that if they were to see it they would not be able to fight\nagainst their enemies and would be killed.\u201d (Mrs. James Smith, \u201cThe\nRoandik Tribes,\u201d p. 5.) Hence, although bleeding is a common Australian\ncure among men, women are not allowed to be bled. (Angas, vol. i. p. 3.)\n\u201cThis aversion is perhaps the explanation of that seclusion of women at\npuberty, childbirth, etc., which has assumed different forms in many\nparts of the world.\u201d\u2014(\u201cTotemism,\u201d Frazer, p. 54, footnote.)\n\nOld women were suspected of using the first menstrual flow of a young\ngirl in love-philters.\u2014(Samuel Augustus Flemming, \u201cDe Remediis.\u201d)\n\n\u201cFor colic take the scrapings of the nails of a catamenial virgin, mix\nwith water, and take.\u201d\u2014(Sagen-M\u00e4rchen, Volksaberglauben aus Schwaben,\nFreiburg, 1861, p. 487.)\n\nThere were many curious ideas prevalent in olden times as to the manner\nin which the basilisk or cockatrice could be engendered. \u201cSi l\u2019on place\ndans une gourde de verre du sang menstruel, et si l\u2019on fait putr\u00e9fier\ncelui-ci dans le ventre d\u2019un cheval, il en na\u00eet un basilic.\u201d\u2014(\u201cM\u00e9lusine,\u201d\nParis, January-February, 1890, p. 19.)\n\nAlthough the Israelites had many notions in common with the American\nIndians on the subject of the catamenial fluid, and the seclusion of\nwomen undergoing purgation, there does not seem to have been any effort\nmade to preserve or to hide the cloths used on such occasions. Thus the\nProphet Isaiah (lxiv. 6) says of the idols of the Gentiles that they must\nbe cast aside as the napkins soiled with the menses. \u201cHoc est disperges\nea (de idolis loquitur) sicut immunditionem menstruat\u00e6.\u201d\u2014(Contributed by\nDoctor Robert Fletcher.)\n\nReferences to use of the catamenial fluid in witchcraft will be found in\nBeckherius, quoting Josephus:\n\n    \u201cHiawatha, wise and thoughtful,\n    You shall bless to-night the corn-fields,\n    Draw a magic circle round them,\n    To protect them from destruction.\n\n    \u201cRise up from your bed in silence,\n    Lay aside your garments wholly,\n    Walk around the fields you planted,\n\n    \u201cCovered with your tresses only,\n    Robed with darkness as a garment.\u201d\n\n       (\u201cHiawatha,\u201d Longfellow, canto xiii., \u201cBlessing the Corn-Fields.\u201d)\n\nMenstruating women were excluded from the Jewish synagogues and from\nthe communion table of the early Christian Church: \u201cMenstruat\u00e6 mulieres\nsuperstitiose exclus\u00e6 ab ecclesia.\u201d\u2014(Baronius, \u201cAnnales,\u201d Lucca, 1758,\ntome 3, 266, xi.)\n\n\nAFTER-BIRTH AND LOCHI\u00c6.\n\nBoth of these were used medicinally; the lochi\u00e6 were useful in\nrestraining uterine hemorrhages; after-birth, dried and powdered,\ndeprived love-philters of their power; it was used as an anti-epileptic,\nto relieve retention of the menses, etc. (See Flemming, \u201cDe Remediis,\u201d p.\n17.) Secundines were used in the treatment of epilepsy.\u2014(See Etmuller,\nvol ii. p. 265).\n\n\nHUMAN SEMEN.\n\nEtmuller knew nothing of the remedial value of human semen beyond the\nfact that Paracelsus had recommended its use in some cases (vol. ii. p.\n272).\n\nPliny mentions the use of human semen as a medicine (lib. xxviii. c. 10).\n\nThe savage Australians have \u201ca last and most disgusting remedy ...\ndeemed infallible in the most extreme cases.... \u2018Mulierem ob juventutem\nfirmitatemque corporis lectam sex vel plures viri in locum haud procul\na castris remotum deducant. Ibique omnes deinceps in illa libidinem\nexplent. Tum mulier ad pedes surgere jubetur quo facilius id quod maribus\nexcepit effluere possit. Quod in vase collectum \u00e6grotanti ebibendum\npr\u00e6bent.\u2019 The aborigines have unbounded faith in this truly horrible\ndose, and enumerate many, many instances where it has effected marvellous\ncures. We, however, have known of its having been administered in several\ncases without the remotest revivifying result. It may be that this fluid\nis\u2014in fact some savants positively assert that it is so\u2014the very essence\nof life, as well as containing the germs thereof, and that administering\na draught thereof to a patient slowly but surely dying from exhaustion,\nconsequent upon a long fit of illness (the illness itself having died out\nor been cured) might have the wonderful effect detailed so positively\nby the natives; but this is a question for physicians to decide.\u201d\u2014(\u201cThe\nAbor. of Victoria and Riverina,\u201d Melbourne, 1889, p. 55, P. Beveridge,\nreceived through the kindness of the Royal Soc., Sydney, N. S. Wales, F.\nB. Kyngdon, Secretary.)\n\n\u201cImpetigine conferunt ... sperma.\u201d\u2014(Avicenna, vol. i. p. 330, a 10.)\n\nFor gout Avicenna prescribed \u201cSanguis menstruus,\u201d \u201cSperma hominis\u201d (vol.\ni. p. 330, a 12; idem, a 13); \u201cSanguis menstruus calidus\u201d (vol. i. p.\n388, b 9); also \u201cStercus caprarum\u201d (vol. i. p. 390, a 13). Consult also\nwhat has been said of this secretion under \u201cLove-philters.\u201d\n\n\nHUMAN BLOOD.\n\nThe medicinal employment of human blood is described by Pliny (lib.\nxxviii. cap. 105).\n\nBeckherius says that human blood was employed in the treatment of\nepilepsy. Faustina, the wife of the philosophical emperor, Marcus\nAntoninus, anxious to have a child, drank the warm blood of a dying\ngladiator, and then shared her husband\u2019s bed, and at once became\npregnant, and brought forth the cruel Commodus. Human blood was also used\nin effecting \u201csympathetic cures.\u201d\u2014(\u201cMedic. Microcos.\u201d pp. 122, 128.)\n\nBut it was essential that the human blood so employed should be pure\nand undefiled; lovers who wished to increase the affection of their\nmistresses, were recommended to try an infusion of their own blood into\nthe loved one\u2019s veins. The blood of man and also that of some animals,\nnotably the dog, sheep, etc., were employed in mania, delirium, cancer,\netc. The method of transfusion was preferred. Epileptics would sometimes\ndrink a draught of the warm blood caught gushing from the neck of a\ndecapitated criminal; the blood of a man, just decapitated, drunk warm,\ncured epilepsy and restrained uterine hemorrhage.\u2014(Etmuller, vol. ii. p.\n272.)\n\nGrimm alludes to the fact that the blood of innocent maids and boys was\nused as a remedy for leprosy; that of malefactors, in epilepsy.\u2014(\u201cTeut.\nMythol.\u201d vol. iii. p. 1173.)\n\nSee the discussion of this matter under the caption of \u201cHuman Skulls.\u201d\nConsult the work \u201cBlood-Covenant,\u201d by Dr. H. C. Trumbull.\n\nIn regard to the conduct of the empress Faustina, see \u201cHistory of the\nInquisition,\u201d Henry C. Lea, N. Y. 1889, vol. iii. p. 391.\n\n\nHUMAN SKIN, FLESH, AND TALLOW.\n\nGirdles of human skin were regarded as efficacious in helping women in\nlabor; Etmuller, in his \u201cComment. Ludovic.\u201d disapproves of their use,\nbut, in another part of his works, describes how and for what purposes\nthey were to be employed.\n\n\u201cCorium humanum et ex inde paratum cingulum magni est usu in suffocatione\nuterina arcenda, uti etiam in pellendo f\u0153to mortuo, item in partu\ndifficile\u201d (vol. ii. p. 272).\n\nReferences to such girdles or belts, called \u201ccingul\u00e6\u201d or \u201cchirothec\u00e6\u201d\nare to be found in the writings of Samuel Augustus Flemming and others.\n\nHuman flesh, of corpses, was administered under the name of \u201cMummy.\u201d (See\nBeckherius, \u201cMed. Microcos.\u201d p. 263 _et seq._) He enumerates no less than\nfifty prescriptions for all sorts of ailments. The \u201cmummy\u201d should be from\na malefactor, hanged on a gibbet, never buried, and the age should have\nbeen between 25 and 40, of good constitution, without organic or other\ndiseases, and gathered in clear weather.\n\nHuman flesh occurs in recipes in \u201cThe Chyrurgeon\u2019s Closet,\u201d London, 1632,\npp. 6, 53.\n\nAndrew Lang refers to the use of \u201cmummy powder\u201d by the physicians of the\nCourt of Charles II.\u2014(\u201cMyth,\u201d etc. vol. i. p. 96.)\n\nHuman tallow was employed in medicine, rendered from the skin and\nother parts. It was regarded as efficacious in eradicating small-pox\npustules, while an \u201coleum Philosophorum\u201d was distilled from it and held\nin high repute for tumors, catarrhal troubles, affections of the ear,\netc.\u2014(Flemming, \u201cDe Remediis,\u201d p. 9.)\n\nHuman flesh \u201cmumia,\u201d was recommended in the preparation of the best\n\u201cParacelsus salve.... Recommended for cure of bruises and against\ncongealed blood.... Most excellent and most approved medicines.\u201d\n\n\nHUMAN SKULL.\u2014BRAIN.\u2014MOSS GROWING ON HUMAN SKULL.\u2014MOSS GROWING ON\nSTATUE.\u2014LICE.\n\nDemocritus thought, in his Memoirs, quoted by Pliny, that \u201cthe skull of\na malefactor is most efficacious.... While, for the treatment of others,\nthat of one who has been a friend or guest is required.\u201d (Pliny, lib.\nxxviii. c. 2.) ... \u201cSkull of a man who has been slain,\u201d and \u201cwhose body\nremains unburnt.... Skull of a man who has been hanged.\u201d\u2014(Idem.)\n\n\u201cXenocrates, who, says Galen, flourished two generations or sixty years\nbefore him, writes with an air of confidence on the good effects to be\nobtained by eating of the human brain, flesh, or liver; by swallowing in\ndrink the burnt or unburnt bones of the head, shin, or fingers of a man,\nor the blood.\u201d\u2014(\u201cSaxon Leechdoms,\u201d lib. i. p. 18.)\n\n\u201cAgainst a boring worm ... burn to ashes a man\u2019s head-bone or skull; put\nit on with a pipe.\u201d\u2014(Idem, vol. ii. p. 127, article \u201cLeech Book.\u201d)\n\nParacelsus gives the recipe for distilling \u201cThe Oyle of the Skull of\na Man.... Take the skull of a man that was never buried, and beate it\ninto powder.\u201d (\u201cThe Secrets of Physicke,\u201d Theophrastus Paracelsus, Eng.\ntransl. London, 1633, p. 97.) \u201cThe dose is three grains against the\nfalling sickness.\u201d\u2014(Idem.)\n\nSchurig notes that the human skull is a remedy for the falling\nsickness.\u2014(See \u201cChylologia.\u201d)\n\nThe skull of a man was used for diseases of men; that of a woman, for\ndiseases of women.\u2014(See \u201cRare Secrets in Physicke,\u201d collected by the\nComtesse of Kent, London, 1654, p. 3.)\n\nBeckherius prescribed it in cephalic affections, epilepsy, paralysis,\napoplexy, vertigo, etc., taken in powder, or raw, simply or in\ncombination.\u2014(\u201cMedicus Microcosmus,\u201d p. 199 _et seq._)\n\nBut the skull was, preferentially, \u201cCranii humani nunquam sepulti\u201d (p.\n217); or, \u201cCranii humani violenter mortui\u201d (p. 266). Moss from such a\nskull was also used medicinally (idem, p. 237). If possible, it should be\nthat of a man who had been executed on a scaffold, \u201cpatibula.\u201d\n\n\u201cPowder of a man\u2019s bones, burnt, chiefly of the skull that is found in\nthe earth, given, cureth the epilepsy. The bones of a man cureth a man,\nthe bones of a woman, cureth a woman.\u201d But the patient had to abstain\nfrom wine for nine days.\u2014(\u201cThe Poor Man\u2019s Physician,\u201d John Moncrief,\nEdin. 1716, p. 70.)\n\n\u201cOs hominis adustum,\u201d a cure for epilepsy (Avicenna, vol. i. p. 330 a\n18); \u201cMumia\u201d (idem, vol. i. p. 357, a 55); \u201cOssa hominis in potu data\u201d\n(idem, vol. i. p. 371, a 6).\n\nEpilepsie. \u201cTake pilles made of the skull of one that is hanged.\u201d\u2014(Reg.\nScot. \u201cDiscoverie,\u201d p. 175.)\n\nThe skulls of ancestors were used as drinking cups by the Tibetans,\naccording to Rubruquis, in Purchas (vol. i. p. 23).\n\n\u201cAmong primitive people the head is peculiarly sacred.\u201d\u2014(\u201cThe Golden\nBough,\u201d Frazer, vol. i. p. 187.)\n\nDr. Bernard Schaff gives the following formula for the cure of fevers:\n\u201cTake a human skull from among those not enclosed in tombs, and calcine\nit in a crucible or in the open fire; administer in doses of from one\nscruple to half a dram an hour or two before the paroxysm of the fever.\u201d\nHe adds that among the common people the belief prevailed that the skull\nshould be obtained at the early dawn of day, about the time of the winter\nsolstice, and with the ceremonies (_sacris_) peculiar to that season,\nthat it should be picked up in silence; but for his part he does not\nbelieve in such things.\n\n\u201cRecipitur cranium humanum ex ipsis quoque sepulchrorum claustris\ndepromptum (vulgus addit tempore matutino ante Solis ortum sub sacris\nangeron\u00e6, hoc est, ore tacito, aufferatur, quod tamen, cum aliquam sapere\nvideatur superstitionem, imitari nolui) et vel igne aperto, vel in\ncrucibulo, calcinatur, usquedem colorem acquirat cineritium pulverisatum\nhocce cranium adhibetur a \u2108 i. ad \u0292; i. vel ii. horas ante paroxysmi\nprincipio.\u201d\u2014(\u201cEphem. Phys. Medic.,\u201d Leipzig, 1694, vol. ii. p. 93.)\n\nThe skull of a malefactor who had died on the scaffold or wheel, and\nwhich had been exposed in the open air long enough to make it perfectly\ndry and white, was considered a specific in epilepsy, being much superior\nfor that purpose to the skulls obtained from graveyards.\n\nSoldiers thought that if they drank from a human skull before going into\nbattle they would secure immunity from the weapons of the enemy. This\nbelief undoubtedly came into Europe with the Scythians.\n\n\u201cMilites putant, si quis ex cranio humano hauriat potum fore ut sit\nimmunis ab insultis armorum.\u201d\u2014(Etmuller, vol. ii. p. 268, 269.)\n\nEtmuller also shows that these skulls were ground up and administered to\nepileptic patients, many modes of preparation and administration being\ngiven.\n\nFlemming wrote that human skull was considered a potent remedy in all\nailments for which practitioners would administer human brain,\u2014that is,\nin nerve troubles and in epilepsy. Preferably, the skull should be taken\nfrom a corpse which had died a violent death,\u2014\u201cQu\u00e6 e cadavere violenta\nmorte extincto est desumta.\u201d It was an ingredient in many preparations\nbearing the high-sounding titles of \u201cmajesterium epilepticum,\u201d\n\u201cspecificum cephalicum,\u201d etc. As a powder, ground raw or calcined, it was\nsometimes administered as a febrifuge and in paralysis.\u2014(\u201cDe Remediis,\u201d\np. 10.)\n\nMr. W. W. Rockhill states that the Lamas of Thibet use skulls in their\nreligious ceremonies, but reject those which smell like human urine.\n\u201cBlood of a dead man\u2019s skull\u201d used to check hemorrhage.\u2014(Pettigrew, \u201cMed.\nSuperst.,\u201d p. 113.)\n\n\u201cThere is a divination-bowl,\u2014an uncanny object, made of the inverted\ncranium of a Buddhist priest.\u201d\u2014(\u201cTidbits from Tibet,\u201d in the \u201cEvening\nStar,\u201d Washington, D. C., Nov. 3, 1888, describing the W. W. Rockhill\ncollection in the National Museum.)\n\nBefore the coming of the whites the savages of Australia employed human\nskulls as drinking-vessels,\u2014\u201chuman skulls with the sutures stopped up\nwith a resinous gum.\u201d\u2014(\u201cNative Tribes of S. Australia,\u201d Adelaide, 1879,\nreceived through the kindness of the Royal Society, Sydney, New South\nWales, F. B. Kyngdon, Secretary.)\n\n\u201cThe powder of a man\u2019s bones, and particularly that made from a skull\nfound in the earth, was esteemed in Scotland as a cure for epilepsy. As\nusual, the form runs that the bones of a man will cure a man, and the\nbones of a woman will cure a woman. Grose notes the merits of the moss\nfound growing upon a human skull, if dried and powdered and taken as\nsnuff, in cases of headache.\u201d (Black, \u201cFolk-Medicine,\u201d p. 96.) He also\ninforms us that the same beliefs and the same remedy obtained in England\nand Ireland.\n\n\u201cAmong the articles which may be regarded more as household furniture ...\nare the dried human skulls, which are found wrapped in banana-leaves in\nthe habitation of nearly every well-regulated Dyak family. They are hung\nup on the wall, or depend from the roof. The lower jaw is always wanting,\nas the Dyak finds it more convenient to decapitate his victim below the\nocciput, leaving the lower jaw attached to his body.\u201d\u2014(\u201cHead-Hunters of\nBorneo,\u201d Carl Bock, London, 1881, p. 199.)\n\nThe careful manner in which the Mandans preserved the skulls of their\ndead, as narrated by Catlin, is recalled to mind.\n\n\nMOSS GROWING ON HUMAN SKULLS.\n\nThe medicinal use of the moss growing on the skulls of those who had died\nviolent deaths is mentioned by Von Helmont.\u2014(\u201cOritrika,\u201d p. 768.)\n\nEtmuller speaks of the _usnea_, or moss, growing on the skull of a\nmalefactor, which was given in cases of epilepsy (vol. ii. p. 273).\n\nFlemming regarded such moss, if taken from the skull of a malefactor, who\nhad been hanged or broken on the wheel, as of great efficacy in epilepsy,\nin brain troubles, and as a styptic for hemorrhages (p. 11).\n\n\u201cSuch a moss, if dried, powdered, and taken as snuff, will cure the\nheadache.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d vol. iii. p. 277, article\n\u201cPhysical Charms,\u201d quoting Grose. The same reference is given by\nPettigrew, \u201cMedical Superstitions,\u201d p. 86.)\n\n\nHUMAN BRAIN.\n\nThe human brain, dissolved or distilled in spirits of wine, was employed\nin nerve troubles and as an anti-epileptic.\u2014(Flemming, \u201cDe Remediis ex\nCorpore Humano desumtis,\u201d p. 10.)\n\n\nLICE.\n\nOne might infer that habits of personal cleanliness did not prevail\nin England two centuries ago, judging from the terms of the following\nprescription, which seemingly takes as a matter of course that the\npatient could at any time obtain the insects needed:\u2014\n\n\u201cFor the cure of sore eyes ... take two or three lice out of one\u2019s head;\nput them under the lid.\u201d\u2014(\u201cRare Secrets in Physicke,\u201d collected by the\nComtesse of Kent, London, 1654, p. 75.)\n\nThe author of this work knows, from disagreeable personal experience\nand observation, that the Indians of North America very generally were\naddicted to the disgusting practice of cleaning each other\u2019s heads and\nputting all captured prey in their mouths. Such an office was considered\na very delicate attention to be paid by a woman to her husband or lover,\nor from male friend to male friend, while on a campaign. No instance was\nnoted of the use in a medical sense of these troublesome parasites.\n\n\nMOSS GROWING ON THE HEAD OF A STATUE.\n\n\u201cIt is asserted that a plant growing on the head of a statue gathered\nin the lappet of any one of the garments, and then attached with a red\nstring to the neck, is an instantaneous cure for the headache.\u201d (Pliny,\nlib. xxiv. c. 106.) This would seem to be germane to the idea of moss\ngrowing on the human skull.\n\n\nWOOL.\n\n\u201cThe ancient Romans attributed to wool a degree of religious importance\neven; and it was in this spirit that they enjoined that the bride should\ntouch the door-posts of her husband\u2019s house with wool.\u201d\u2014(Pliny, lib.\nxxix. cap. 10.)\n\nIn Cumberland, England, a reputed cure for earache is the application of\na bit of wool from a black sheep, moistened in cow\u2019s urine. Possibly it\nis a modified form of this latter notion that is found at Mount Desert,\nwhere it is said that the wool must be wet in new milk; while in Vermont,\nto be efficacious, it is thought that the wool must be gathered from the\nleft side of the neck of a perfectly black sheep. In other localities,\nnegro\u2019s wool is a reputed cure for the same pain.\n\nIt seems almost incredible, whatever their origin, that remedies of so\noffensive a character as many of those above given can still retain a\nplace even in the rudest traditional pharmacop\u0153ia; but there seems to be\nin the uneducated human mind a sort of reverence for or faith in that\nwhich is in itself disagreeable or repulsive. This idea apparently rules\ninstead of rational judgment in the selection of many popular remedies in\nthe shape of oils of the most loathsome description, such as \u201cskunk-oil,\u201d\n\u201cangle-worm oil\u201d (made by slowly rendering earth-worms in the sun),\n\u201csnake-oil\u201d of various kinds, etc.\u2014(\u201cAnimal and Plant Lore,\u201d Mrs. Fanny\nD. Bergen, in \u201cPopular Science Monthly,\u201d New York, September, 1888, p.\n658.)\n\n       *       *       *       *       *\n\nIn the application of human blood and human skulls just presented, one\nfeature must be patent to the most superficial student; in the treatment\nof epilepsy, the blood or the skull was, preferentially, to be that of\na dying gladiator or a criminal. There was evidently a reason for this,\nbeyond mere expediency.\n\nGladiatorial games were instituted as sacred games, in which the victims\nto be offered in sacrifice were determined by the destiny of the combat.\nLong after man\u2019s better reason and better nature had revolted against the\nloathsome rites of human sacrifice, religion and custom still held him in\ntheir clutches. He would not offer up his own progeny, as of yore, but he\nstill continued to immolate captives taken in war, as so many gladiators\nhad been, or offenders against the laws.\n\nThe victim generally shared with the sacrificing priest the honor\nof representing the deity in whose name his life was to be taken.\nConsequently he became holy; everything belonging to him became\n\u201cmedicine,\u201d and in no disease could it be administered more efficaciously\nthan in epilepsy,\u2014the essentially \u201csacred disease\u201d (morbus sacer) sent\ndirect from the gods.\n\nMoreover, criminals executed for violations of the laws of conquering\nnations, or for infractions of the discipline, or contempt of the\ndoctrines of a triumphant religion, might, by the conquered rustics,\nwho still cherished a half-concealed veneration for the old rulers and\nsupplanted rites, be looked upon as martyrs, whose bones, blood, and\ncrania would relieve disease and drive away misfortune.\n\nThe idea of sanctity, too, attached to \u201cinnocent maids and boys,\u201d whose\nundefiled blood might rectify the polluted fluid that coursed languidly\nthrough the veins of the leper.\n\nThe belief that the gods are to be gratified and propitiated by the\nspectacle of human suffering, especially when self-inflicted, has been\ncurrent from the first ages of the world, and will most probably last, in\none form or another, as long as the world shall last. It has cropped out\nin every shape, from the rigorous abstinence of the ascetic to the brutal\nflagellation of the fanatical devotee, and from that to the emasculation\nof the Galli, the Khlysthi, and the Hottentot, and the self-immolation\nof the servant of Juggernath. Maurice enumerates five different kinds of\nmeritorious suicide yet recognized in Hindostan, and we have no reason\nfor refusing to believe that our own ancestors were saturated with the\nsame false notions, which, retaining their hold upon the minds of an\nilliterate peasantry, would surround with the mystery of holiness any act\nof self-destruction attributable to mania or other impulse supposed to be\nfrom on high.\n\n\nBONES AND TEETH.\u2014MARROW.\n\n\u201cIf a circle is traced round an ulcer with a human bone, it will be\neffectually prevented from spreading.\u201d\u2014(Pliny, lib. xxviii. c. 11.)\n\nEtmuller believed that by the use of an unbroken human bone it was\npossible to induce as copious a purgation as might be desired. \u201cBeneficio\nossis humani integri potest fieri purgatio artificialis tanta quantum\nvolumus,\u201d etc.\u2014(Etmuller, vol. ii. p. 273.)\n\n\u201c\u2018Holy oyle of dead men\u2019s bones,\u2019 good for the \u2018falling sickness.\u2019\u201d\u2014(\u201cThe\nNewe Jewell of Health,\u201d George Baker, Chirurgeon, London, 1576, black\nletter, p. 170.)\n\nBeckherius prescribed human bones in medicine.\u2014(See \u201cMed. Microcos.,\u201d p.\n252 _et seq._)\n\nEtmuller, not content with prescribing the bones ground into powder, also\ndirected the administration of human marrow (vol. ii. p. 268).\n\n\nHUMAN TEETH.\n\n\u201cA tooth taken from a body before burial,\u201d worn as an amulet, cured\ntoothache.\u2014(Pliny, lib. xxviii. c. 12.)\n\n\u201cThe first tooth that a child has shed,\u201d worn as an amulet, protects from\npain in the uterus.\u2014(Idem, lib. xxviii. c. 7.)\n\nPounded dead men\u2019s teeth were used in fumigating the genitalia of persons\n\u201cligated\u201d by witchcraft.\u2014(See Frommann, \u201cTract. de Fascin.,\u201d p. 965.)\n\nEtmuller taught that the teeth were similar to the bones, and used in\nthe alleviation of the same infirmities. Those drawn from the jaws\nof a man who had died a violent death were highly commended for all\nsickness brought on by witchcraft, as well as for loss of virility.\n\u201cOssibus similes sunt dentes, qui ipsi ex homine imprimis violenta morte\ninterempto commendatur ad morbos per veneficium, si nimium et illis fiat\nsuffitus; item in impotentia\u201d (vol. ii. p. 273).\n\n\u201cSi dentes pueri, imprimis cum cadunt, suspendantur antequam ad terram\ndeveniant et ponantur in lamina argenti et suspendantur supra mulieres\neas prohibent impregnari et parere\u201d (idem, p. 263).\n\nTeeth are worn as amulets by pregnant women or ground into powder, and\ntaken in a potion; in both forms, believed to be useful in averting the\nplague. Powdered teeth, drunk in wine, cured epilepsy, and restored\nimpaired virility.\u2014(Flemming, \u201cDe Remediis,\u201d p. 13.)\n\n\u201cKnock a tooth that is pulled out into the bark of a young tree.\u201d\u2014(Grimm,\n\u201cTeutonic Mythology,\u201d vol. iii. p. 1173.)\n\nHuman teeth, bones, and other parts of dead bodies are still used by\nthe negroes in our Southern States in their \u201cvoudoo\u201d ceremonies, and\nas charms, in the old-time belief that their possession secures a man\ninvisibility. See an article on this subject in the \u201cEvening Star,\u201d of\nWashington, D. C., January 1, 1889.\n\n\u201cIn North Hants, a tooth taken from the mouth of a corpse is often\nenveloped in a little bag and worn around the neck to secure the\nwearer against headache.... In the northeast of Scotland, the\nsufferer was required to pull with his own teeth a tooth from the\nskull.\u201d\u2014(\u201cFolk-Medicine,\u201d Black, p. 98.)\n\nThe use of human teeth and fingers as \u201ccharms,\u201d \u201camulets,\u201d and\n\u201cmedicine,\u201d will be treated of in another work, at greater length. At\npresent it will be sufficient to call attention to the great potency\nassociated in the minds of the American aborigines with such relics. The\nauthor obtained, in one of General Crook\u2019s campaigns, in a battle with\nthe Northern Cheyennes, in northern Wyoming, in the winter of 1876, a\nnecklace of human fingers, the prized adornment and \u201cmedicine\u201d of the\nchief medicine-man. This curious link between the savagery of America and\nthe superstitions of Europe is now in the National Museum, Washington, D.\nC.\n\nFlemming prescribed the ground bones of criminals (raw or burnt), as an\ninternal medicine for gout, dysentery, etc.; but he did not limit himself\nto human bones, as he expressly states that, as a substitute, the bones\nof horses, asses, or other beasts could be employed. (\u201cDe Remediis,\u201d p.\n12.)\n\n\nTARTAR IMPURITIES FROM THE TEETH.\n\nPaullini goes so far as to recommend the use of the tartar impurities\nfrom the teeth, and the dirt from soiled stockings, as a remedy for\nnose-bleed. (Paullini, p. 52.)\n\nIn this he most probably follows an ancient line of practice, of which\nother authors have neglected to give a detailed account. Galen and others\nhave shown that the scrapings from the body, and all other \u201csordes\u201d were\nused medicinally, and there was no reason why dental tartar should not be\nadded to the materia medica.\n\n\nRENAL AND BILIARY CALCULI.\u2014HUMAN BILE.\n\nCalculi were used in the treatment of calculary troubles and in\nchildbirth.\u2014(Pliny, lib. xxvii. cap. 9. See also Galen.)\n\nPrescribed for stone in the bladder or kidneys by Beckherius.\u2014(\u201cMed.\nMicrocosmus,\u201d pp. 167-170.)\n\nFlemming advocates the same use of them.\u2014(\u201cDe Remediis,\u201d p. 23.)\n\n\u201cA man\u2019s stone, drunk fasting, is most powerful of any to break the stone\nand expel it with the urine.\u201d\u2014(\u201cThe Poor Man\u2019s Physician,\u201d Moncrief, p.\n131.)\n\nFlemming also used biliary calculi in the cure of yellow jaundice.\u2014(\u201cDe\nRemediis,\u201d p. 14.)\n\nHuman bile was used internally in epilepsy, and externally in deafness\nand ulcerations of the ear.\u2014(Idem.)\n\n\nBEZOAR STONES.\u2014LYNCURIUS.\n\nFrom the most ancient times there were used in the medical practice of\nEurope certain stones, known as belemnites, thunder-stones, lyncurius,\netc., believed to be efficacious in treatment of stone in the bladder.\nThis lyncurius was regarded as the coagulated urine of the lynx, and\nunder that phase of the case properly comes within the scope of this\nvolume.\u2014(See \u201cPomet on Drugs,\u201d English translation, London, 1738, p. 408.)\n\nThe \u201cbezoar\u201d stone, so frequently alluded to by old writers, was simply\nexcrementitious matter hardened in an animal\u2019s stomach.\n\n\nCOSMETICS.\n\nPigeon\u2019s dung was applied externally for all spots and blemishes on the\nface. (Pliny, lib. xxx. cap. 9.) Mouse-dung, externally, for lichens.\n(Idem.) \u201cBrand Marks\u201d (stigmata) were removed by using pigeon\u2019s dung\ndiluted in vinegar. (Idem, lib. xxx. cap 10.) Crocodile-dung, or\n\u201ccrocodilea,\u201d removed blemishes from the face. (Idem, lib. xxxviii. caps.\n29, 50.) It also removed freckles.\n\n\u201cAn application of bull-dung, they say, will impart a rosy tint to the\ncheeks, and not even crocodilea is better for the purpose.\u201d\u2014(Idem, lib.\nxxviii. cap. 50.)\n\nGalen alludes to the extensive use as a cosmetic, by the Greek and Roman\nladies, of the dung of the crocodile; in the same manner, the dung of\nstarlings that had been fed on rice alone was employed.\u2014(Galen, \u201cOpera\nOmnia,\u201d Kuhn\u2019s edition, lib. xxx. p. 308.)\n\nDioscorides prescribed crocodile-dung as a beautifier of the faces of\nwomen.\u2014(\u201cMat. Med.,\u201d vol. i. p. 222 _et seq._)\n\nBull-dung was used by women as a cosmetic to remove all facial\nblemishes.\u2014(Sextus Placitus, \u201cDe Med. ex Animal.,\u201d article \u201cDe Tauro.\u201d)\n\nThe urine of a boy took away freckles from a face washed with it. \u201cAd\nprofluvium mulieris, si locum s\u00e6pe lotio viri laverit.\u201d For birthmarks on\nchildren take the crust which gathers on urine standing in chamber-pots,\nbreak up and bake; place the child in the bath, and rub the marks well.\n\u201cAd maculas infantium, matell\u00e6 qu\u00e6 crustem ex lotio duxerint, fract\u00e6\net coct\u00e6, in balneo infantem, si ex eo unxeris omnia supra-scripta\nemendat.\u201d\u2014(Idem, \u201cDe Puello et Puella Virgine.\u201d)\n\nBeckherius approved of the use of the meconium of infants to erase\nbirthmarks.\u2014(\u201cMed. Microcos.,\u201d p. 113.)\n\nEtmuller states that from cow-dung, as well as from human ordure, by\nrepeated digestion and distillation and sublimation, was prepared\n\u201cZibethum Occidentale,\u201d so named by Paracelsus. From this was distilled\nthe \u201cwater of all flowers,\u201d so termed because the cattle had eaten so\nmany flowers in their pasturage. This was passing good as a cosmetic to\nremove pimples and all kinds of blotches.\n\nHuman ordure itself was made use of for the same purpose (vol. ii. p.\n171).\n\n    \u201c\u2019Tis stale to have a coxcomb kiss your hands\n    While yet the chamber-lye is scarce wiped off.\u201d\n\n                   (\u201cRam Alley,\u201d Ludowick Barry, London, 1611, edition of\n                     London, 1825.)\n\nDog-urine was prescribed to restore the color of the hair.\u2014(Avicenna,\nvol. ii. p. 333, a 50.)\n\n\u201cAlopecia\u201d (baldness) was cured by mouse-dung (idem, vol. i. p. 360, b\n50), and by \u201cstercus caprarum.\u201d\u2014(Idem, vol. i. p. 389, b 53.)\n\n\u201cUrina canis putrefacta conservat nigredinem capillorum.\u201d\u2014(Idem, vol. ii.\np. 333, a 50.)\n\nR\u00e9clus says that even now, in Paris, many people who have within reach\nthe best of toilet waters prefer to use urine as a detersive.\u2014(See \u201cLes\nPrimitifs,\u201d p. 72, \u201cLes Inoits Occidentaux.\u201d)\n\nThe Ove-herero, living south of Angola, West Africa, rub their bodies\nwith dry cow-dung to impart lustre.\u2014(\u201cMuhongo,\u201d interpreted by Rev. Mr.\nChatelain.)\n\n\u201cAqua omnium florum\u201d was distilled from the dung of cows dropped in the\nmonth of May. \u201cVerno seu Maiali tempore ... ex stercore recenti vacc\u00e6\nherbas depascentis.\u201d (Etmuller, vol. ii. p. 249.) \u201cEx hoc ipso stercore,\neodem modo atque ex stercore humano per digestionem et sublimationem,\nrepetitam potest preparari Zibethum Occidentale, sic dictum a Paracelso,\nquoniam suavem spirat instar Zibethi. Destillatur aqua ex hoc stercore\nqu\u00e6 vocatur aqua omnium florum, quia bos innumeris floribus vescitur; h\u00e6c\naqua omnium florum est singulare cosmeticum applicatum externe delendis\nn\u00e6vis et maculis in facie.\u201d\u2014(Etmuller, vol. ii. pp. 249, 250.)\n\nSome people added to this a \u201cwater distilled from the sperm of\nfrogs.\u201d\u2014(Idem, vol. ii. p. 171, 172.)\n\nCatamenial blood was supposed to be a remedy for pimples on the face.\n(Idem, p. 265.) In portions of Northern Mexico the women apply it to\ntheir faces as a beautifier.\n\nCow-dung was very generally relied upon in this sense. The dung of a\nblack cow entered into the composition of the celebrated \u201cEau de Mille\nFleurs.\u201d The ordure of small lizards was also used to smooth out the\nwrinkles from the faces of old women.\n\nFox-dung and the dung of sparrows and starlings were in use for softening\nthe hands. Arabian women use as a cosmetic a mixture of saffron and\nchicken-dung. Cow-dung is sometimes as aromatic as musk. It used to be\nemployed to restore the odor to old and faded musk, or to hang the latter\nin a privy, where it would re-acquire its former strength; but would not\nretain it long (see under \u201cLatrines\u201d).\n\nTo improve the complexion Paullini recommended a water distilled from\nhuman excrements; also the worms that grow therein distilled to a water.\nThe cosmetic of country wenches is their own urine.\n\nHuman excrements have peculiar salts more strengthening and useful than\nsoap. A young girl improved her complexion wonderfully by washing her\nface in cow-dung and drinking her brother\u2019s urine fresh and warm, while\nfasting (pp. 263, 264).\n\nOther cosmetics commended by Paullini were human ordure, externally; the\nordure of a young boy, internally; \u201cEau de Millefleurs,\u201d the excreta of\nlizards, crocodiles, foxes, sparrows, starlings, chickens, or of cows\ngathered in May, externally.\n\nSee also pages 172, 207.\n\nFor the eradication of freckles Paullini also recommended the external\napplication of the excrement of donkeys, dogs, chickens, crocodiles,\nfoxes, or pigeons.\n\nSchurig was a champion of \u201cAqua ex stercore distillata,\u201d for all facial\nembellishment.\u2014(\u201cChylologia,\u201d p. 762.)\n\n\u201cIl y a plus; les femmes les plus belles s\u2019en sont barbouill\u00e9 le\nvisage, et Saint J\u00e9rome le reproche durement aux dames de son temps.\u201d\nIn a footnote is added this explanation: \u201cOn a employ\u00e9 des excr\u00e9mens\nde quelques l\u00e9zards d\u2019Egypte comme cosm\u00e9tique, \u00e0 cause de leur odeur\nmusqu\u00e9e.\u201d (\u201cBib. Scat.,\u201d p. 21.) \u201cMerde de L\u00e9zard c\u2019est le cordilea,\nexcr\u00e9ment du stellion du Levant, employ\u00e9 comme cosm\u00e9tique.\u201d\u2014(Idem, p.\n123.)\n\n\u201cWash the face with the diaper on which a new-born babe has urinated for\nthe first time, it will remove freckles.\u201d\u2014(Cape Breton, Mrs. Fanny D.\nBergen, Cambridge, Mass.)\n\nThis belief in the cosmetic power of the first renal discharge of a child\nis generally diffused all over the United States.\n\n\u201cEnfin, les nourrices entre nous, ont l\u2019habitude de frotter la figure\nde leurs nourrissons avec les langes imbib\u00e9s de leur urine. Cela les\nfait venir beau, disent-elles, cela combat en tout cas, certaines\nefflorescences cutan\u00e9es chez les enfants, par l\u2019ammoniaque.\u201d\u2014(Personal\nletter from Doctor Bernard, Cannes, France.)\n\nProf. Patrice de Janon states that the ladies of his native place,\nCarthagena, South America, to his personal knowledge, were in the habit\nof using their own urine as a face lotion, and to beautify and soften the\nskin.\n\nHorse-dung was another face lotion.\u2014(\u201cA Rich Storehouse or Treasurie for\nthe Diseased,\u201d Ralph Blower, London, 1616, p. 106.)\n\nGoose-dung is in repute in the State of Indiana for removing\npimples.\u2014(Mrs. Bergen.)\n\nMr. Sylvester Baxter says that young women in Massachusetts, at least\nuntil very recently, have employed human urine as a wash for the\npreservation of the complexion.\n\n\u201cWater that stands in the concavity of a patch of cow-dung\u201d is the\nbelief in Walden, Mass., according to Mrs. Bergen, who thus shows a\ntransplantation of the same belief which has lingered in Europe from\nremote ages.\n\n\n\n\nXLII.\n\nAMULETS AND TALISMANS.\n\n\nAs a connecting link between pharmacy proper and the antidotes to the\neffects of witchcraft, and at the same time fully deserving of a separate\nplace on its own merits, may be inserted a chapter upon talismans and\namulets made of excrementitious materials.\n\n\u201cFrom the cradle, modern Englishmen are taught to fight an angry battle\nagainst superstition, and they treat a talisman or charm with some\ndisdain and contempt. But let us reflect that those playthings tended\nto quiet and reassure the patient, to calm his temper, and soothe his\nnerves,\u2014objects, which, if we are not misinformed, the best practitioners\nof our own day willingly obtain by such means as are left them.\n\n\u201cWhether a wise physician will deprive a humble patient of his roll of\nmagic words or take from his neck the fairy stone, I do not know; but\nthis is certain, that the Christian church of that early day, and the\nmedical science of the empire by no means refused the employment of these\narts of healing, these balms of superstitious origin.\n\n\u201cThe reader may enjoy his laugh at such devices, but let him remember\nthat dread of death and wakeful anxiety must be hushed by some means, for\nthey are very unfriendly to recovery from disease.\u201d\u2014(\u201cSaxon Leechdoms,\u201d\nvol. i. p. 11.)\n\nCat-dung, \u201cto be attached to the body with the toe of a horned owl\u201d and\n\u201cnot to be removed until the seventh paroxysm is passed,\u201d was the amulet\nrecommended by Pliny for the cure of the quartan fever.\u2014(Lib. xxviii. c.\n66.)\n\nSextus Placitus, \u201cDe Puello et Puella Virgine,\u201d recommends the use of\ncalculi to aid in the expulsion of calculi, either ground into a powder\nor hung about the patient\u2019s neck as an amulet; in the latter case, he\nsays, the cure is more gradual.\n\nRoman matrons used a small stone found in the excrement of a\nhind \u201cattached to the body as an amulet,\u201d as \u201ca preventive of\nabortion.\u201d\u2014(Pliny, lib. xxviii. c. 77.)\n\nIn retarded dentition, there was a bag suspended from the infant\u2019s neck,\nin which was a powder, made of equal parts of the dung of hares, wolves,\nand crows.\u2014(Schurig, \u201cChylologia,\u201d p. 820).\n\n\u201cWolf\u2019s dung, borne with one, helps the colic.\u201d\u2014(Burton, \u201cAnatomy of\nMelancholy,\u201d vol. ii. p. 134.)\n\nBurton, in his \u201cAnatomy of Melancholy,\u201d 1621, p. 476, has the following\npassage on this subject: \u201cAmulets I find prescribed; taxed by some,\napproved by others.\u201d\u2014(Quoted by Brand, \u201cPop. Ant.\u201d vol. ii. p. 324,\narticle \u201cAmulets.\u201d)\n\nNo explanation can be ventured upon for the following charm, which had a\nvery extended dissemination throughout Europe, and can be traced back to\n\u201cSaxon Leechdoms,\u201d vol. x. p. 33.\n\n\u201cMany magic writings are simply invocations of the devil.... A woman\nobtained an amulet to cure sore eyes. She refrained from shedding tears\nand her eyes recovered. On a zealous friend opening the paper, these\nwords were found: \u201cDer teufel kratze dir die augen aus, und scheisse dir\nin die l\u00f6cher,\u201d and, naturally, when the woman saw that it was in this\nshe had trusted, she lost faith, began to weep again, and in due time\nfound her eyes as bad as ever. (\u201cFolk Medicine,\u201d Black, p. 171.) The\nsame charm was also, in other places, written in Latin, in this form:\n\u201cDiabolus effodiat tibi oculos, impleat foramina stercoribus.\u201d It is\nquoted by Pettigrew, in \u201dMedical Superstitions,\u201d p. 102; also by Brand,\n\u201cPop. Ant.\u201d vol. iii. p. 324, article \u201cCharacts.\u201d\n\nTranslated into English it is thus rendered by Reginald Scot:\u2014\n\n    \u201cThe devil pull out both thine eyes,\n    And etihs in the holes likewise.\u201d\n\n\u201cSpell the word backward and you shall see this charm.\u201d\u2014(\u201cDiscoverie of\nwitchcraft,\u201d London, 1651, p. 178.)\n\n\u201cFor diphtheria, a poultice consisting of the fresh excrement of the hog,\nis worn about the neck for one night.\u201d (Fayette County.)\u2014(\u201cFolk-Lore of\nthe Penn\u2019a Germans,\u201d in \u201cJournal of American Folk-Lore,\u201d 1889, p. 29, W.\nJ. Hoffman, M. D.)\n\nFor diseases in the kidneys, as an amulet \u03c7\u03b1\u03c1\u03b1\u03b2\u03c1\u03b1\u03c9\u03b8, which means\n\u201cviscera\u201d in Hebrew: \u201cIn cubili canis urinam faciat qui urinam non\npotest continere, dicatque dum facit, ne in cubili suo urinam ut canis\nfaciat.\u201d\u2014(\u201cSaxon Leechdoms,\u201d vol. i. p. 31. See also under Grand Lama,\nlove-philters, mistletoe, witchcraft.)\n\nEach and every one of the remedies inserted here under the title of\n\u201cWitchcraft,\u201d might with perfect propriety have been comprehended under\nthe caption of \u201cPharmacy,\u201d but the intention was to differentiate\nthe two in the hope of attaining greater clearness in treatment.\nUnder \u201cPharmacy,\u201d therefore, have been retained all remedies for the\nalleviation of known disorders, while under \u201cWitchcraft\u201d are tabulated\nall that were to be administered or applied for the amelioration of\nailments of an obscure type, the origin of which the ignorant sufferer\nwould unhesitatingly seek in the malevolence of supernatural beings or\nin the machinations of human foes possessed of occult influences. Side\nby side with these, very properly go all such aids as were believed to\ninsure better fortune in money-making, travelling, etc.\n\n\u201cA mixture of ape\u2019s-dung and chameleon-dung was applied to the doors\nof one\u2019s enemy.... He will, through its agency, become the object of\nuniversal hatred.\u201d\u2014(Pliny, lib. xxviii. c. 29.)\n\n\u201cThe excrements (i. e. of the hyena) which have been voided by the animal\nat the moment when killed, are looked upon as counter-charms to magic\nspells.\u201d\u2014(Idem, c. 27.)\n\n\u201cFor young girls they (i. e. the magicians) prescribe nine pellets of\nhare\u2019s dung to ensure a durable firmness to the breasts.\u201d\u2014(Idem, c. 77.)\n\nDoctor Dupouy believes that when the Druids \u201cwere forced to take refuge\nin dense forests far removed from the people, persecuted by the Romans,\nbarbarians, and Christians, they progressively became magicians,\nenchanters, prophets, and charmers, condemned by the Councils and\nbanished by the civil authority. It is at this epoch that evil spirits\nwere noticed prowling around in the shadows of night and indulging\nin acts of obscene depravity.... In the seventh century Druidism\ndisappeared, but the practice of magic, occult art, and the mysterious\nscience of spirits were transmitted from generation to generation but\nlessened in losing the philosophical character of ancient times.\u201d\u2014(\u201cLe\nMoyen Age M\u00e9dical,\u201d or its translation, \u201cPhysicians in the Middle Ages,\u201d\nT. C. Minor, M. D., Cincinnati, Ohio, p. 38.)\n\n\n\n\nXLIII.\n\nWITCHCRAFT.\u2014SORCERY.\u2014CHARMS.\u2014SPELLS.\u2014INCANTATIONS.\u2014MAGIC.\n\n\nThere is but one method of arriving at a correct understanding of what\nwitchcraft was, as known to civilized communities, and that is by placing\nit under the lens of investigation as a mutilated and distorted survival\nof a displaced religion.\n\nThe very earliest records of man\u2019s thought, the alabaster and earthen\ntablets of Chaldea and Assyria, allude to the evil eye, to incantations,\nand to the fear of evil spirits, witches, and sorcerers.\n\n\u201cNevertheless, the Chaldean tablets do not leave us without any insight\ninto witchcraft, as their formul\u00e6 were destined to counteract the effects\nof the sorceries of this impious art, as well as the spontaneous action\nof demons.\u201d\u2014(\u201cChaldean Magic,\u201d Fran\u00e7ois Lenormant, London, 1877, p. 59;\nfor the Chaldean\u2019s dread of the Evil Eye, see the same work, p. 61.)\n\n\u201cOne fine series (i. e. of Chaldean tablets) deals with remedies against\nwitchcraft.\u201d\u2014(\u201cThe Chaldean Account of Genesis,\u201d George Smith, New York,\n1880, p. 28.)\n\n\u201cThere is finally a third species of magic, thoroughly diabolical in\ncharacter, and openly acknowledging itself as such. This kind helps\nto perpetuate ... by still believing in their power and transforming\nthem into dark practices, the rites of adoration of the ancient gods,\nconsidered as demons after the triumph of the new religion, the exclusive\nspirit of which repudiates all association with the remains of the\nold worship. The enchanter in this case, far from considering himself\nan inspired and divine personage, consents, provided he reaps all the\nbenefit of his magic practices, to be nothing more than the tool of the\nbad and infernal powers. He himself sees devils in the ancient gods\nevoked by his spells, but he nevertheless remains confident of their\nprotection; he engages himself in their service by compacts, and fancies\nhimself going to a witch-dance in their company. The greater part\nof the magic of the Middle Ages bears this character and perpetuates\nthe popular and superstitious rites of paganism in the mysterious and\ndiabolical operations of sorcery. It is the same with the magic of most\nMussulman countries. In Ceylon, since the complete conversion of the\nisland to Buddhism, the ancient gods of Sivaism have become demons, and\ntheir worship a guilty sorcery practised only by enchanters.\u201d\u2014(\u201cChaldean\nMagic,\u201d Lenormant, p. 77.)\n\nHuman and animal filth are mentioned in nearly every treatise upon\nwitchcraft, under three different heads:\u2014\n\nFirstly, as the means by which the sorcery is accomplished.\n\nSecondly, as the antidote by which such machinations are frustrated.\n\nThirdly, as the means of detecting the witch\u2019s personality.\n\nMuch that might have been included within this chapter has been arranged\nunder the caption of \u201cLove-Philters\u201d and \u201cChild-Birth,\u201d and should be\nexamined under those heads.\n\nThe subject of amulets and talismans is another that is so closely\nconnected with the matter of which we are now treating, that it must be\nincluded in any investigation made in reference to it.\n\nExactly where the science of medicine ended, and the science of\nwitchcraft began, there is no means of knowing; like Astrology and\nAstronomy, they were twin sisters, issuing from the same womb, and\ntravelling amicably hand in hand for many years down the trail of\ncivilization\u2019s development; long after medicine had won for herself a\nproud position in the world of thought and felt compelled through shame\nto repudiate her less-favored comrade in public, the strictest and\nclosest relations were maintained in the seclusion of private life.\n\n\u201cAmong the counter-charms too are reckoned the practice of spitting into\nthe urine the moment it is voided.\u201d\u2014(Pliny, lib, xxviii. cap. 7.)\n\n\u201cGoat\u2019s dung attached to infants, in a piece of cloth, prevents them\nfrom being restless, female infants in particular.\u201d (Idem, cap. 78.)\nThis was probably a survival from times still more ancient, when infants\nwere sometimes suckled by goats, and it was a good plan to have them\nthoroughly familiarized with the smell,\u2014the hircine or caprine odor.\n\n\u201cIn cases of fire, if some of the dung can be brought away from the\nstalls, both sheep and oxen may be got out all the more easily, and will\nmake no attempt to return.\u201d\u2014(Idem, cap. 81.)\n\nThe adepts in magic expressly forbid a person, when about to make water,\nto uncover the body in the face of the sun or moon, or to sprinkle\nwith his urine the shadow of any object whatsoever. Hesiod gives a\nprecept recommending persons to make water against an object standing\nfull before them, that no divinity may be offended by their nakedness\nbeing uncovered. Osthanes maintains that every one who drops some\nurine upon his foot in the morning will be proof against all noxious\nmedicaments.\u2014(Idem, lib. xxviii. cap. 19.)\n\nThe adepts in the magical art also believed that \u201cit is improper to spit\ninto the sea, or to profane that element by any other of the evacuations\nthat are inseparable from the infirmities of human nature.\u201d\u2014(Idem, lib.\nxxx. cap. 6, speaking of the disinclination of the Armenian magician,\nTiridates, to visit the Emperor Nero by sea.)\n\nThe Thibetans share these scruples. Among the things prohibited to their\n\u201cBhikshuni,\u201d or monks and nuns, are: \u201cNe pas se soulager dans de l\u2019eau\nquand on n\u2019est pas malade, n\u2019y cracher, n\u2019y moucher, y vomir, ni y\njeter quoi que soit de sale.\u201d\u2014(\u201cPratimoksha Sutra,\u201d translated by W. W.\nRockhill, Paris, 1884, Soc. Asiatique.)\n\nIt was believed that a dog would not bark at a man who carried hare\u2019s\ndung about his person.\u2014(See Pliny, lib. xxx. cap. 53.)\n\n\u201cThe therionaca ... has the effect of striking wild beasts of all kinds\nwith a torpor which can only be dispelled by sprinkling them with the\nurine of the hyena.\u201d (Idem, lib. xxiv. cap. 102.) The hyena was regarded\nas an especially \u201cmagical\u201d animal.\u2014(Idem, lib. xxviii.)\n\n\u201cThe magicians tell us that, after taking the ashes of a wild-boar\u2019s\ngenitals in urine, the patient must make water in a dog-kennel, and\nrepeat the following formula: \u2018This I do that I may not wet my bed, as a\ndog does.\u2019\u201d\u2014(Idem, lib. xxviii. cap. 60.)\n\nSome of these ideas would appear to have crossed the Atlantic. In the\nUnited States, a generation or less ago, boys were wont to urinate\n\u201ccriss-cross\u201d for good luck, and were careful not to let any of their\nurine fall on their own shadows.\u2014(Col. F. A. Seelye, Anthropological\nSociety, and others, Washington, D. C.)\n\nIn Minden, Westphalia, Germany, boys will urinate criss-cross, and\nsay, \u201cKreuspissen, morgenstirbstein-Jude\u201d (\u201cLet us piss criss-cross, a\nJew will die to-morrow\u201d).\u2014(Personal letter from Dr. Franz Boas, Clark\nUniversity, Worcester, Mass.)\n\n\u201cNor ever defile the currents of rivers flowing seaward, nor fountains,\nbut specially avoid it.\u201d\u2014(\u201cOpera et Dies,\u201d Rev. J. Banks, London, 1856,\np. 115.)\n\n\u201cSorcerers try to procure some of a man\u2019s excrement, and put it in his\nfood in order to kill him.\u201d\u2014(\u201cMuhongo,\u201d a boy from Angola, Africa,\npersonal interview, interpretation by Rev. Mr. Chatelain.)\n\n\u201cMuhongo\u201d also said that to \u201cadd one\u2019s urine, even unintentionally, to\nthe food of another bewitches that other, and does him grievous harm.\u201d\n\nDemocritus says of the stone \u201caspisatis:\u201d \u201cPatients should wear it\nattached to the body with camel\u2019s dung.\u201d (Quoted in Pliny, lib. xxvii.\ncap. 54.) The same book tells us that stones of this kind were worn\ngenerally by gladiators, Milo of Crotona being mentioned as one. What\n\u201caspisatis\u201d was cannot be learned.\n\n\u201cAnother thing universally acknowledged, and one which I am ready to\nbelieve with the greatest pleasure, is the fact that if the door-posts\nare only touched with the menstruous fluid, all spells of the magicians\nwill be neutralized.\u201d\u2014(Pliny, lib. xxviii. cap. 24.)\n\n\u201cOsthanes, who accompanied Xerxes, the Persian king, in his expedition\nagainst Greece, ... the first person, so far as I can ascertain, who\nwrote upon magic.\u201d (Idem, lib. xxx. cap. 3.) He adds, speaking of magic:\n\u201cBritannia still cultivates this art, and that with ceremonials so august\nthat she might almost seem to have been the first to communicate them to\nPersia.\u201d\u2014(Idem, lib. xxx. cap. 4.)\n\nFor the relief of infants from phantasm, wrap some goat-dung in a cloth\nand hang it about the child\u2019s neck. \u201cAd infantes qui fantasmatibus\nvexantur, capr\u00e6 stercus in panno involutum, et collo suspensum remedium\nest infantibus qui fantasmata patiuntur.\u201d\u2014(Sextus Placitus, \u201cDe Capro.\u201d)\n\n\u201cWith Plinius was contemporary Joseph or Josephus. The tales about the\nmandrake, much later on, and found in the Saxon herbarium, are traceable\nto what he says of the Baaras,\u2014an herb that runs away from the man that\nwants to gather it, and won\u2019t stop until one throws on it \u03bf\u1f56\u03c1\u03bf\u03bd \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f78\u03c2\n\u1f22 \u03c4\u1f78 \u1f14\u03bc\u03bc\u03b7\u03bd\u03bf\u03bd \u03b1\u1f37\u03bc\u03b1, for nastiness is often an element of mysteries; and\neven then it kills the dog that draws it out. It is not certain that\nmandrake berries are meant in Genesis, xxx. 14.\u201d\u2014(\u201cSaxon Leechdoms,\u201d vol.\ni. p. 16.)\n\nDulaure says that the repute in which mandrake was held was due to its\nresemblance to the human form, and to the lies told to the superstitious\nabout it, one being that \u201cils disent qu\u2019il est engendr\u00e9 dessous un gibet\nde l\u2019urine d\u2019un larron pendu.\u201d\u2014(\u201cDes Diff\u00e9rens Cultes,\u201d Paris, 1825, vol.\nii. p. 255, footnote.)\n\n\u201cFor a man haunted by apparitions work a drink of a white hound\u2019s thost\nor dung in bitter ley; wonderfully it healeth.\u201d (\u201cSaxon Leechdoms,\u201d vol.\ni. p. 365.) This same \u201cthost,\u201d or dung, was recommended in the treatment\nof nits and other insects on children, for dropsy (internally), and\nto drive away the \u201cDwarves,\u201d who were believed to have seized upon the\npatient afflicted with convulsions.\n\n\u201cDoors of houses are smeared with cow-dung and nimba-leaves, as a\npreservative from poisonous reptiles.\u201d\u2014(Moor\u2019s \u201cHindu Pantheon,\u201d London,\n1810, p. 23.)\n\n\u201cIn some parts of Western Africa, when a man returns home after a\nlong absence, before he is allowed to visit his wife he must wash his\nperson with a particular fluid, and receive from the sorcerer a certain\nmark on his forehead, in order to counteract any magic spell which a\nstranger woman may have cast upon him in his absence, and which might\nbe communicated through him to the women of his village.\u201d\u2014(\u201cThe Golden\nBough,\u201d Frazer, vol. i. p. 157.)\n\nWe are not informed what this \u201cparticular fluid\u201d was, but enough has been\nadduced concerning the African\u2019s belief in the potency of human urine in\ncases similar to the above to warrant the insertion at this point.\n\n\u201cOn returning from an attempted ascent of the great African mountain,\nKilimanjaro, which is believed by the neighboring tribes to be tenanted\nby dangerous demons, Mr. New and his party, as soon as they reached the\nborders of the inhabited country, were disenchanted by the inhabitants,\nbeing sprinkled with \u2018a professionally prepared liquor, supposed to\npossess the potency of neutralizing evil influences, and removing the\nspell of wicked spirits.\u2019\u201d\u2014(Idem, vol. i. p. 151, quoting Charles New,\n\u201cLife, Wanderings, and Labors in Eastern Africa.\u201d)\n\nThat the Eskimo believed in the power of human ordure to baffle\nwitchcraft would seem to be intimated in the following from Boas: \u201cThough\nthe Angekok understood the schemes of the old hag, he followed the boy,\nand sat down with her. She feigned to be very glad to see him and gave\nhim a dishful of soup, which he began to eat. But by the help of his\ntornaq [that is, the magical influence which aided him] the food fell\nright through him into a vessel which he had put between his feet on\nthe floor of the hut. This he gave to the old witch, and compelled her\nto eat it. She died as soon as she had brought the first spoonful to\nher mouth.\u201d\u2014(\u201cThe Central Eskimo,\u201d Franz Boas, in \u201cSixth Annual Report\u201d\nBureau of Ethnology, Washington.)\n\n\u201cOsthanes, the magician, prescribed the dipping of our feet, in the\nmorning, in human urine, as a preventative against charms.\u201d\u2014(Brand, \u201cPop.\nAnt.,\u201d vol. iii. p. 286.)\n\nFrommann writes that human ordure, menses, and semen were mixed in the\nfood of the person to be bewitched.\u2014(\u201cTractatus de Fascinatione,\u201d p. 683.)\n\nOn another page this list is increased to read that human ordure,\nurine, blood, hair, nails, bones, skulls, and the moss growing on the\nlast-named, as well as animal excrement, were among the materials\nemployed in witchcraft.\u2014(Idem, p. 684.)\n\nIf fried beans be thrown into excrement, for each bean thus wasted a\npustule will appear on the fundament of the thrower. \u201cPisa frixa injecta\nexcrementis tot pustulas in podice excitant quot pisa.\u201d (Idem, p. 1023.)\nThe following passage is not fully understood: \u201cVesicatorio excrementis\nadhuc calentibus imposito intestina corrosione afficiuntur.\u201d It seems to\nmean that the entrails will be affected with corrosion when hot excrement\nis placed in a bladder, probably after the manner of some of the sausages\nof which we have elsewhere taken notes. Hot ashes or cinders thrown upon\nrecently voided excrement will cause inflammation and pustules in ano.\nFor the same reason we can cause those who are absent to purge without\nusing medicine upon them. \u201cCineres calidi, vel prun\u00e6 candentes scybalis\nrecentibus injecta inflammationem et pustulas in ano excitant.... Eadem\nratione absentes sine medicamentis purgari posse, scribit Tilemannus\nde Mater. Medic. p. 251. (Idem, p. 1623.) Frommann also adds that\nthis fact was well known to the English and French, as well as to the\nGermans.\u201d\u2014(Idem, p. 1037.)\n\nHuman ordure and urine were burned with live coals as a potent charm. The\nperson whose excreta had been burned would suffer terrible pains in the\nrectum. But this could be used in two ways, for love as well as hatred\ncould be induced by this means, between married people and between old\nfriends.\u2014(Paullini, pp. 264, 265.)\n\nFor the use of urine by the Eskimo to ward off the maleficence of\nwitches, turn back to citations taken from Rink\u2019s \u201cTales and Traditions\nof the Eskimo,\u201d where it is shown that they still use it with this object\nin cases of childbirth. See, also, the notes taken from the writings of\nDr. Franz Boas.\n\nA bone from the leg or thigh of a man who had died a violent death,\nemptied of its marrow, and then filled with human ordure, closed up with\nwax, and placed in boiling water, compelled the unfortunate ejector of\nthe excrement to evacuate just as long as the bone was kept in the water,\nand it could even be so used that he would be compelled to defile his\nbed every night. \u201cOs ex pede, vel brachio, vel femore hominis violenta\nmorte interempti, et hoc exempta medulla impletur cum stercore alicujus\nhominis, foramina obturantur cum cera et sic in aquam calidam immittitur,\nhoc quamdiu jacet in aqua calida, tamdiu expurgatur iste, cujus stercus\nfuit inclusum, adeo ut sic aliquem usque ad mortem purgare possimus,\npotest etiam fieri alio modo ut quis omni nocte lectum suum maculet, sed\nest ludicrum.\u201d\u2014(Etmuller, vol. ii. pp. 272, 273.)\n\nThe small bones of the human leg are used in the sorcery of the\nAustralians. (See \u201cNative Tribes of South Australia,\u201d Adelaide, 1879,\np. 276; received through the kindness of the Royal Society, Sydney, New\nSouth Wales, F. B. Kyngdon, Secretary.)\n\n\u201cIn order to produce a flux in the belly, it was only necessary to put\na patient\u2019s excrement into a human bone, and throw it into a stream\nof water.\u201d The above is quoted from the medical writings of \u201cPeter of\nSpain, who was archbishop, and afterwards pope, under the name of John\nXXI.\u201d\u2014(\u201cPhysicians of the Middle Ages,\u201d T. C. Minor, p. 6.)\n\nSchurig names many authors to show that in cases of \u201cincivility,\u201d such\nas the placing of excrement at the door of one\u2019s neighbor, the person\noffended had a sure remedy in his own hands. He was to take some of\nthe excrement of the offending party, mix it with live coals or hot\nashes, and throw it out in the street; or he could burn pepper and wine\ntogether, with such fecal matter; or he could heat an iron to white\nheat, insert it in the excrement, and as fast as it cooled repeat the\noperation; as often as this was done, so often would the guilty one\nsuffer pains in the anus. Other remedies were, to mix spirits of wine and\nsalt together, sprinkle upon the offensive matter, then place a red-hot\niron above it, and confer the same pains, which would not leave the\noffending person\u2019s anus during the whole of that day, unless he cured\nhimself with new milk. Or small peas could be heated in a frying-pan,\nand then thrown out with fresh excrement; as many as there were peas,\nso many would be the pains endured by the delinquent. The following\nare some of the paragraphs in the original from Schurig: \u201cContra\nincivilitatem quorundam qui loca consueta et fores aliorum stercoribus\nsuis commaculant, pro correctione inservire potest, si fimus eorundem\nsimpliciter prunis aut cineribus calidis injectus vel etiam vino adusto\net pipere simul insperso uratur vel cremetur; aut si vero vel aliud\nferrum in ignem ut ignescat, immittatur, ac dein ferrum illud candens\nin excrementa illa infigatur; frigefactum denuom calefiat eademque\nopera s\u00e6pe repetatur; tunc tantis cruciatibus nates depositoris illius\nincivilito vexabit, quantas vix prun\u00e6 ips\u00e6 partibus iisdem admot\u00e6\ninussissent.... Excrementis hominis recentibus prunas candentes vel\ncineres calidos injectos inflammationem, tenesimum, et pustulas excitare,\nnon Anglis et Gallis tantum sed et Germanis atque ex his nostratibus\netiam est notissimum,\u201d etc. The names of the authorities cited by Schurig\nare not repeated.\u2014(\u201cChylologia,\u201d pp. 790, 791.)\n\n\u201cThe Australians believe that their magicians \u2018possess the power\u2019 to\ncreate disease and death by burning what is called \u2018nahak.\u2019 Nahak means\nrubbish, but principally, refuse of food. Everything of the kind they\nbury or throw into the sea, lest the disease-makers should get hold\nof it.\u201d (\u201cNative Tribes of South Australia,\u201d Adelaide, 1879, p. 23.)\nReference to \u201cNahak\u201d is to be found in \u201cSamoa,\u201d Turner, p. 320.\n\nThe old home of the Cheyennes of Dakota was in the Black Hills; and there\nthe Sioux believed that the Cheyennes were invincible, because their\nmedicine-men could make everything out of buffalo manure.\u2014(Personal Notes\nof Captain Bourke.)\n\nAlthough Livingston\u2019s \u201cZambesi\u201d is filled with allusions to witchcraft,\nthere is no instance given of the employment of any of the remedies\nherein described.\n\n\u201cThe belief in witchcraft, and in the efficacy of charms and\nincantations, was strong among the middle and lower classes of Germany\nabout forty years ago.... In the winter of 1845-46, I attended a\nnight-school in my native town, Schorndorf, in the little kingdom of\nWurtemburg. There was a blacksmith-shop in the near neighborhood of\nthe school, where work was kept up until a late hour of the night. The\nminiature fireworks created by the sparks flying from the blows of the\nimmense hammers wielded by the dusky and weird-like forms of the sons\nof Vulcan, were one of the principal amusements of the schoolboys,\nand we used to stand at a distance in the dark, before school opened,\ngazing with awe and wonderment at the brilliant and noisy scene before\nus. The master blacksmith, on account of his irascible disposition, was\nnot much in favor with us, and it was agreed upon to play him a trick.\nSo one evening while the smiths were at their supper and the smithy\nunattended, two of the boys smeared the hammer-handles with excrement.\nThe indignation of the smiths was of course great, and with curses\nand imprecations on the guilty parties they commenced to clean their\nimplements, when suddenly stopped by the master, who, with a fiendish\nsmile on his face, declared that he had concluded to make an example\nof the offenders. He bade the apprentice to work at the bellows, and\nthen, one after the other, he held the smeared hammer-handles over the\nforge fire, turning and twisting them the while, and uttering some\nunintelligible incantations in a low and solemn voice, the workmen\nstanding round him with awe and terror on their sooty countenances. When\nthe ceremony was over, the master declared that it was rather hard on\nthe culprits, whose rectums must be in a frightful condition, but that,\nunless an example were made, such dirty tricks might be repeated, and\nthis would serve as a warning to the boys in general. We boys had been\ntremblingly watching the whole proceedings, expecting that some fearful\ncatastrophe would befall us, and I need not state that we were somewhat\ndisappointed when we found ourselves unscathed, although it upset our\nbelief in humbugs of this kind.\u201d\u2014(Personal letter from Mr. Charles Smith,\nWashington, D. C.)\n\n\u201cAmongst some of the Brazilian Indians, when a girl attains puberty, ...\nif she have a call of nature, a female relative takes the girl on her\nback and carries her out, taking with her a live coal, to prevent evil\ninfluences from entering the girl\u2019s body.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer,\nvol. ii. p. 231.)\n\n\u201cTo unbewitch the bewitched, you must spit into the pisse-pot where you\nhave made water.\u201d\u2014(Reg. Scot, \u201cDisc. of Witchcraft,\u201d p. 62.)\n\n\u201cThe Shamans of the Thlinkeets of Alaska keep their urine until its smell\nis so strong that the spirits cannot endure it.\u201d\u2014(Franz Boas, in \u201cJournal\nof American Folk-Lore,\u201d vol. i. p. 218.)\n\nIn the third volume of the \u201cHistory of the Inquisition,\u201d by Henry C.\nLea, New York, 1888, there is a chapter on \u201cSorcery and Occult Arts,\u201d\nbut there is no allusion to the use of excrement in any form. Neither\nis there anything to be found in Dalyell\u2019s \u201cSuperstitions of Scotland,\u201d\nEdinburgh, 1834.\n\nThe sacred drink, \u201chum,\u201d of the Parsis, has \u201cthe urine of a young, pure\ncow\u201d as one of the ingredients. (See Max M\u00fcller\u2019s \u201cBiographies of Words,\u201d\nLondon, 1888, p. 237.) This sacred drink is also used \u201cas an offering\nduring incantations.\u201d\u2014(Idem.)\n\nSchurig (\u201cChylologia,\u201d p. 815) states that horse-dung was sometimes used\nin \u201csympathetic magic:\u201d \u201cInterdum etiam ad Sympathiam magicam adhibetur;\u201d\nand he recites an instance wherein a certain farmer, whose meadows were\noverrun by the horses of his neighbors, was enabled by taking a portion\nof the dung they had dropped and hanging it up in his chimney, to drive\nthem all into a consumption. The following seems to have been in the\nnature of an incantation closely allied to the above. \u201cTwo Yakut chiefs\ncontended for supremacy; one, named Onagai, defeated and banished his\nrival, who escaped with only his wife and two mares. This second chief,\nAley, collected carefully the dung of his mares, and when the wind blew\ntowards Onagai\u2019s dwelling, made fires of the dung, the smell of which\nallured the strayed cattle to his dwelling.\u201d\u2014(Sauer, \u201cExped. to the N.\nparts of Russia,\u201d London, 1802, p. 133. This \u201cAley,\u201d according to Tartar\ntradition, was skilled in magic art. See idem, p. 135.)\n\n\u201cHe who wishes to revenge himself by witchcraft endeavors to procure\neither the saliva, urine, or excrements of his enemy, and after mixing\nthem with a powder, and putting them into a bag woven in a particular\nform, he buries them.\u201d\u2014(Krusenstern\u2019s \u201cVoy. round the World,\u201d Eng.\ntrans., London, 1813, vol. i. p. 174, speaking of the island of Nukahiva.)\n\nLangsdorff says that in the Washington islands, when a man desires to\nbewitch an enemy, he endeavors to procure \u201csome of his hair, the remains\nof something he has been eating, and some earth on which he has spit or\nmade water.\u201d\u2014(\u201cVoyages,\u201d London, 1813, p. 156.)\n\nThe Rev. W. Ellis, speaking of the Tahitians, says: \u201cThe parings of\nnails, a lock of the hair, the saliva from the mouth, or other secretions\nfrom the body, or else a portion of the food which the person was to eat,\nthis was considered as the vehicle by which the demon entered the person\nwho afterwards became possessed.... The sorcerer took the hair, saliva,\nor other substance, which had belonged to his victim, to his house, or\nmarae, performed his incantations over it, and offered his prayers; the\ndemon was then supposed to enter the substance (called tubu), and through\nit to the individual who had suffered from the enchantment.\u201d\u2014(\u201cPolynesian\nResearches,\u201d vol. ii. p. 228, quoted in \u201cThe Nat. Trib. of S. Australia,\u201d\np. 25.)\n\n\u201cIf the death of any obnoxious person is desired to be procured by\nsorcery, the malevolent native secures a portion of his enemy\u2019s hair,\nrefuse of food, or excrement; these substances are carried in a bag\nspecially reserved for the artillery of witchcraft, a little wallet which\nis slung over the shoulders. The refuse of food is subjected to special\ntreatment, part of which is scorching and melting before a fire; but,\nin the case of excrement, my information is to the effect that it is\njust allowed to moulder away, and as it decays the health and strength\nof the enemy is supposed to decline contemporaneously. Excrement is\nthus employed in the south of Queensland.\u201d\u2014(Personal letter from John\nMatthew, Esq., M. A., dated \u201cThe Manse,\u201d Coburg, Victoria, Nov. 29, 1889.\nThis correspondent has had a great deal of experience with the savages of\nAustralia.)\n\nThe Patagonians have the belief that their witches can do harm to those\nfrom whom they obtain any exuvi\u00e6 or excrement,\u2014\u201cif they can possess\nthemselves of some part of their intended victim\u2019s body, or that which\nhas proceeded from it, such as hair, pieces of nails, etc.; and this\nsuperstition is the more curious from its exact accordance with that so\nprevalent in Polynesia.\u201d\u2014(\u201cVoyage of the Adventure and Beagle,\u201d quoting\nthe Jesuit Falkner, vol. ii. p. 163.)\n\nThere was some ill-defined relation between the power of urination and\nvirginity. Burton speaks of \u201csuch strange, absurd trials in Albertus\nMagnus ... by stones, perfumes, to make them piss and confess I know not\nwhat in their sleep.\u201d\u2014(\u201cAnat. of Melancholy,\u201d vol. ii. p. 451.)\n\nSpeaking of the Australians, Smith says: \u201cThe only remarkable custom\n(differing from other savages) in their fighting expeditions, is the\nadoption of the custom commanded to the Israelites on going out to war.\n(Deut. c. 23, ver. 12-14,\u2014about hiding excrement.) The natives believe\nthat if the enemy discovered it, they would burn it in the fire, and thus\nensure their collective destruction, or that, individually, they would\npine away and die.\u201d\u2014(\u201cAborigines of Victoria,\u201d vol. i. p. 165.)\n\n\u201cIn the middle of the hall ... was a vase, of which the contents were\nat least as varied as those of the caldron of Macbeth; a mixture, in\npart, composed of nameless ingredients.\u201d\u2014(\u201cDictionnaire Universel du\nXIXme Si\u00e8cle,\u201d by P. Larousse, quoted in \u201cReports of Voudoo Worship in\nHayti and Louisiana,\u201d by W. W. Newell, in \u201cJour. of Amer. Folk-Lore,\u201d\nJan.-March, 1889, p. 43.)\n\nThere is on record the confession of a young French witch, Jeanne\nBosdean, at Bordeaux, 1594, wherein is described a witches\u2019 mass, at\nwhich the devil appeared in the disguise of a black buck, with a candle\nbetween his horns. When holy water was needed, the buck urinated in\na hole in the ground and the officiating witch aspersed it upon the\ncongregation with a black sprinkler. Jeanne Bosdean adhered to her story\neven when in the flames.[80]\n\nOne of the ceremonies of the initiation of the neophytes into witchcraft\nwas \u201ckissing the devil\u2019s bare buttocks.\u201d (Reg. Scot. \u201cDiscoverie,\u201d pp.\n36, 37.) Pope Gregory IX., in a letter addressed to several German\nbishops in 1234, describes the initiation of sorcerers as follows: The\nnovices, on being introduced into the assembly, \u201csee a toad of enormous\nsize.... Some kiss its mouth, others its rear.\u201d Next, \u201ca black cat is\npresented.... The novice kisses the rear anatomy of the cat, after which\nhe salutes in a similar manner those who preside at the feast, and others\nworthy of the honor.\u201d (\u201cMed. in Middle Ages,\u201d Minor, p. 41.) Again, \u201cAt\nwitches\u2019 reunions, the possessed kissed the devil\u2019s rear, kissing it goat\nfashion, in a butting attitude.\u201d (Idem, p. 50.) \u201cLe baiser d\u2019hommage est\ndonn\u00e9 au derri\u00e8re du Diable parce qu\u2019il n\u2019a \u00e9t\u00e9 permis \u00e0 Mo\u00efse, selon\nl\u2019Exode, de voir que le derri\u00e8re de Dieu.\u201d\u2014(M\u00e9lusine, Paris, July-August,\n1890, p. 90, art. \u201cLa Fascination,\u201d by J. Tuchmann.)\n\nThe devil hates nothing more than human ordure. (On this point, see\nLuther\u2019s Table Talk.) The devil cannot be more completely frustrated than\nby placing upon some of his works human ordure, or hanging it in the\nsmoke of the chimney. The Laplanders were reputed to be able to detain\na ship in full sail; yet when such a vessel had been besmeared along\nits seams in the interior with the ordure of virgins, then the efforts\nof the witches were of no avail. (Paullini, p. 260.) \u201cA certain man\nbewitched a boy, nine years old, by placing the boy\u2019s ordure in a hog\u2019s\nbladder and hanging the \u2018sausage\u2019 in the chimney. (Idem, p. 261.) But\nsome believed that by this smoking of ordure the evil often became worse;\nthat the diseased person gradually dried up until at last he died, as he\nexperienced in the case of his own father-in-law.... Farmers\u2019 wives, to\nmake the butter come in spite of the witches, poured fresh cow\u2019s milk\nupon human ordure, or down into the privy, and the witches were thereupon\nrendered powerless.\u201d\u2014(Idem, p. 263. See also citation from Schurig,\n\u201cChylologia.\u201d)\n\nThe Magi also taught to drink the ashes of a pig\u2019s pizzle in sweet\nwine, and so to make water into a dog\u2019s kennel, adding the words, \u201cLest\nhe, like a hound, should make urine in his own bed.\u201d If a man, in the\nmorning, made water a little on his own foot, it would be a preservative\nagainst mala medicamenta, doses meant to do him harm.\u2014(\u201cSaxon Leechdoms,\u201d\nlib. i. p. 12, quoting Pliny. See citations already made from that\nauthor.)\n\nBeckherius (Med. Microcosmus, p. 114) tells the story of the Lapland\nwitches being able to hold a ship in its course, except when the inner\nseams of the vessel had been calked with the ordure of a virgin; see\nextract already entered.\n\nAgain, Beckherius quotes Josephus as narrating that a certain lake,\nnear Jericho, ejected asphalt which adhered so tenaciously to a ship\nthat it was in danger of wreck, had not the asphalt been loosened by an\napplication of menstrual blood and human urine.\u2014(Idem, p. 43, quoting\nJosephus, \u201cDe Bello Judaico,\u201d lib. iv. c. 47.)\n\nBeckherius, \u201cMed. Microcosmus,\u201d p. 43, cites Josephus in regard to a\ncertain plant to which magical properties were ascribed, but only to\nbe brought out by watering it with menstrual blood and the urine of a\nwoman.\u2014(Josephus, \u201cDe Bell. Jud.\u201d lib. vii. c. 23, p. 146.)\n\nDittmar Bleekens, speaking of the \u201cIslanders\u201d (Icelanders), says: \u201cAnd\ntruly, it is a wonder that Satan so sporteth with them, for hee hath\nshewed them a remedie in staying of their ships, to wit, the excrements\nof a maide being a Virgin; if they anoynt the Prow and certaine plancks\nof the ship hee hath taught them that the spirit is put to flight and\ndriven away with this stinke.\u201d\u2014(In Purchas, vol. i. p. 646.)\n\nJosephus says (his remarks have already been given in quotation, but\nare repeated to show exactly what he did say): The bitumen of Lake\nAsphaltites \u201cis so tenacious as to make the ship hang upon the clods\ntill they set it loose with blood and with urine, to which alone it\nyields.\u201d\u2014(\u201cWars of the Jews,\u201d Eng. trans., New York, 1821, book 4, c. 7.)\n\nThe people of the Island of Mota, or Banks Island, \u201chave a kind of\nindividual totem, called tamaniu. It is some object, generally an animal,\nas a lizard or snake, but sometimes a stone, with which the person\nimagines that his life is bound up; if it dies or is broken or lost, he\nwill die. Fancy dictates the choice of a tamaniu; or it may be found by\ndrinking an infusion of certain kinds of herbs and heaping together the\ndregs. Whatever living thing is first seen in or upon the heap is the\ntamaniu. It is watched, but not fed or worshipped.\u201d\u2014(Frazer, \u201cTotemism,\u201d\nEdinburgh, 1887, p. 56.)\n\nCompare the preceding paragraph with the practice, elsewhere noted,\nof determining whether or not a woman is pregnant by pouring some of\nher urine upon bran and allowing it to ferment and then watching the\nappearance of animal life. Also, the method of determining whether or not\na man was stricken with leprosy.\n\nTo determine whether a woman be pregnant of a boy or a girl, make two\nsmall holes in the ground; in one, put wheat; in the other, barley; let\nher urinate on both; if the wheat sprout first, she will have a boy;\nif the barley, a girl. To determine whether a man had been attacked by\nleprosy (elephantiasis), the ashes of burnt lead (plumbi usti cineres)\nwere thrown into his urine; if they fell to the bottom, he was well; if\nthey floated on top, he was in danger.\n\nTo tell whether a man had been bewitched, \u201cCoque in olla nova, ad ignem,\nurinam hominis qu\u00e6 si ebullierit, liber erit a veneficio.\u201d\u2014(Beckherius,\n\u201cMed. Microcosmus,\u201d pp. 61, 62.)\n\nTo determine whether a sick man was to die during the current month,\nsome of his urine was shaken up in a glass vessel until it foamed; then\nthe observer took some of his own earwax (cerumen) and placed it in this\nfoam; if it separated, the man was to recover; if not, not.\u2014(Idem, p. 62.)\n\n\u201cIt is said that King Louis Philippe before mounting on horseback never\nfailed to urinate against the left hind leg of his horse, according to\nan old tradition in cavalry that such a proceeding had the effect of\nstrengthening the leg of the beast and rendering the animal more apt to\nsustain the effort made by the rider when jumping upon the saddle. I tell\nyou the fact as I heard it reported by one of the king\u2019s sons, Prince of\nJoinville, forty-five years ago when I was sailing in a frigate\u2014\u2018La Belle\nPoule\u2019\u2014under his command.\u201d\u2014(Personal letter from Captain Henri Jouan,\nFrench Navy.)\n\nThe people of Lake Ubidjwi, near Lake Tanganyika, are thus described:\n\u201cBoth sexes of all classes carry little carved images round their\nnecks or tied to the upper part of their arms as a charm against\nevil spirits. They are usually hollow, and filled with filth by the\nmedicine-men.\u201d\u2014(\u201cAcross Africa,\u201d Cameron, London, 1877, vol. i. p. 336.)\n\nIn the incantations made by the medicine-men to avert disaster from fire\nand preserve his expedition, Cameron notes, among other features, \u201ca ball\nmade of shreds of bark, mud, and filth.\u201d (Idem, vol. ii. p. 118.) The\nterm \u201cfilth,\u201d as here employed, can have but one meaning.\n\n\u201cPoor Robin, in his Almanac for 1695 ... ridicules the following\nindelicate fooleries then in use, which must surely have been either of\nDutch or Flemish extraction. They who when they make water go streaking\nthe walls with their urine, as if they were planning some antic figures\nor making some curious delineations, or shall piss in the dust, making\nI know not what scattering angles and circles, or some chink in a\nwall, or a little hole in the ground, to be brought in, after two or\nthree admonitions, as incurable fools.\u201d (Brand, \u201cPopular Antiquities,\u201d\nvol. iii. p. 175, article \u201cNose and Mouth Omens.\u201d) This was possibly a\nsurvival from some old method of divining.\n\nCameron, describing the dance of a medicine-man in the village of\nKwinhata, near the head of the Congo, and the humble deference shown to\nthese Mganga by the women, says of one of the women: \u201cShe soon went away\nquite happy, the chief Mganga having honored her by spitting in her face\nand giving her a ball of beastliness as a charm. This she hastened to\nplace in safety in her hut.\u201d\u2014(\u201cAcross Africa,\u201d vol. ii. p. 82.)\n\nAn article in \u201cTable Talk,\u201d copied in the \u201cEvening Star,\u201d Washington, D.\nC., of Dec. 17, 1888, entitled \u201cChristmas under the Polar Star,\u201d says\nthat \u201cin Southern Lapland, should the householder neglect to provide\nan ample store of fuel for the season\u2019s needs, in popular belief, the\ndisgusted Yule-swains or Christmas goblins would so befoul the wood-pile\nthat there would be no getting at its contents.\u201d\n\nFrommann devotes a long article to a refutation of the popular idea of\nhis day that from the urine or seed of a man innocently hanged for theft,\ncould be generated \u201chomunculi.\u201d \u201cAnile istud placitum, ex urina vel\nsemine hominis innocenter ad suspendium furti crimine damnati homunculum\ngenerari.\u201d\u2014(\u201cTract. de Fascinat.,\u201d p. 672.)\n\n\u201cButler\u2019s description in his \u2018Hudibras\u2019 of \u2018a cunning man or\nfortune-teller,\u2019 is fraught with a great deal of his usual pleasantry,\u2014\n\n    \u201c\u2018To him, with questions and with urine,\n    They for discovery flock, or curing.\u2019\u201d\n\n\u2014(Brand, \u201cPopular Antiquities,\u201d vol. iii. p. 62, article \u201cSorcerer.\u201d)\n\n\u201cThere were Etruscan wizards who made rain or discovered springs of\nwater, it is not certain which. They were thought to bring the rain or\nwater out of their bellies.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. i. p. 22.)\n\nThe bed-chamber of Munza, King of the Mombottoes, was \u201cpainted\nwith many geometrical designs ... the white from dog\u2019s dung (album\nGr\u00e6cum).\u201d\u2014(\u201cHeart of Africa,\u201d Schweinfurth, London, 1878, vol. ii. p. 36.)\n\nIt is quite safe to assert that these \u201cgeometrical designs\u201d were\n\u201cmagical.\u201d\n\n\u201cWitches are supposed to acquire influence over any one by becoming\npossessed of anything belonging to the intended victim,\u2014such as a hair, a\npiece of wearing apparel, or a pin. The influence acquired by the witch\nis greater if such an article be voluntarily or unconsciously handed to\nher by the person asked for it.... A witch can be disabled by securing\na hair of her head, wrapping it in a piece of paper, and placing it\nagainst a tree as a target into which a silver bullet is to be fired from\na gun.... When the patient reaches the age of adolescence, the alleged\nrelief (from incontinence of urine) is obtained by urinating into a\nnewly-made grave; the corpse must be of the opposite sex to that of the\nexperimenter.\u201d\u2014(\u201cFolk-Lore of the Pennsylvania Germans,\u201d Hoffman, in\n\u201cJournal of American Folk-Lore,\u201d January-March, 1889, pp. 28-32.)\n\nBlack alludes to the same ideas. See his \u201cFolk-Medicine,\u201d p. 16.\n\nTo frustrate the effects of witchcraft, Dr. Rosinus Lentilius recommended\nthat the patient take a quantity of his own ordure, the size of a\nfilbert, and drink it in oil. (See \u201cEphem. Medic.,\u201d Leipsig, 1694, p.\n170.) According to Paullini, the antidotes were to take human ordure\nboth internally and externally, and human urine externally. Schurig, for\nthe same purpose, recommended the human urine and ordure, but both to be\ntaken internally, mixed with hyoscyamus.\u2014(\u201cChylologia,\u201d pp. 765, 766.)\n\nIn France witches were transformed into animals, and vice versa, \u201cby\nwashing their hands in a certain water which they kept in a pot.\u201d\nReference is also made to \u201ca basin of anything but holy water with which\nthe initiated were sprinkled.\u201d\u2014(\u201cSorcery and Magic,\u201d Thomas Wright,\nLondon, 1851, vol. i. pp. 310, 311, 328, 329.)\n\nReginald Scot tells the story of \u201ca mass-priest\u201d who was tormented by\nan incubus; after all other remedies had failed, he was advised by \u201ca\ncunning witch ... that the next morning, about the dawning of the day, I\nshould pisse, and immediately should cover the pisse-pot, or stop it with\nmy right nether-stock.\u201d\u2014(\u201cDiscoverie,\u201d p. 65.)\n\nThe Thlinkeet of the northwest coast of America believe that a drowned\nman can be restored to life by cutting his skin and applying a medicine\nmade of certain roots infused in the urine of a child, which has been\nkept for three moons. Drowned men, according to their medicine-men, are\nturned into otters.\u2014(See Franz Boas, in \u201cJournal of American Folk-Lore,\u201d\nvol. i. p. 218.)\n\n\u201cIt was a supposed remedy against witchcraft to put some of the bewitched\nperson\u2019s water, with a quantity of pins, needles, and nails, into a\nbottle, cork them up, and set them before the fire, in order to confine\nthe spirit; but this sometimes did not prove sufficient, as it would\noften force the cork out with a loud noise, like that of a pistol,\nand cast the contents to a considerable height.\u201d\u2014(Brand, \u201cPopular\nAntiquities,\u201d vol. iii. p. 13, article \u201cSorcerers.\u201d)\n\nWhere the limbs of a man had been bewitched, he should bathe them\nwith his own urine; some recommended an addition of garlic or\nassaf\u0153tida.\u2014(Frommann, \u201cTract. de Fascinat.,\u201d pp. 961, 962.)\n\n\u201cJorden, in his curious treatise, \u2018Of the Suffocation of the Mother,\u2019\n1603, p. 24, says: \u2018Another policie Marcellus Donatus tells us of, which\na physitian used toward the Countesse of Mantua, who, being in that\ndisease which we call melancholia hypochondriaca, did verily believe\nthat she was bewitched, and was cured by conveying of nayles, needles,\nfeathers, and such like things, into her close-stool when she took\nphysicke, making her believe that they came out of her bodie.\u2019\u201d\u2014(Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 13, article \u201cSorcerers.\u201d)\n\nSchurig prescribed hen and dove dung for the cure of the\nbewitched.\u2014(\u201cChylologia,\u201d p. 817.)\n\nBeckherius highly extolled human ordure for the same purpose.\u2014(\u201cMed.\nMicrocosmus,\u201d p. 113.)\n\n\u201cThe catamenial blood of women was looked upon as efficacious in chasing\naway demons.\u201d\u2014(Black, \u201cFolk-Medicine,\u201d p. 154, quoting Sinistrari.)\n\nIn Scotland, \u201cthey put a small quantity of salt into the first milk of\na cow, after calving, that is given to any person to drink. This is\ndone with a view to prevent skaith (harm), if it should happen that\nthe person is not canny.\u201d\u2014(Brand, \u201cPop. Ant.,\u201d vol. iii. p. 165, art.\n\u201cSalt-Falling.\u201d Compare the foregoing with what Sir Samuel Baker tells us\nabout African superstitions on the same subject.)\n\n\u201cOn line 160, Reinerstein\u2019s and Retz\u2019s edition of Lucian\u2019s \u2018Dea Syra,\u2019\n4vo, vol. iii. p. 654, you will find human dung mentioned as a medicine\nor charm, and urine some lines lower.\u201d\u2014(Personal letter from Prof. W.\nRobertson Smith, dated Christ College, Cambridge, England, August 11,\n1888.)\n\nOne of the most curious features about Grimm\u2019s \u201cTeutonic Mythology\u201d\n(Stallybrass\u2019 translation, London, 1882), is the absence of any mention\nof the use of human or animal ordure or urine in any manner, either\nmedicinally or religiously, or to baffle witchcraft. He may have issued a\nsupplement, in which all this may have been corrected; but if he did not,\nthen his work is most singularly defective.\n\nMr. Sylvester Baxter states that in a recent conversation with Mr. Frank\nH. Cushing, near Tempe, Arizona, he learned that in Mr. Cushing\u2019s youth,\npeople in Central and Western New York were still using charms against\nwitchcraft, and that Mr. Cushing was personally acquainted with a family\nwhich had prepared a decoction, one of whose ingredients was human urine;\nthis as a preventive of witchcraft. The locality referred to was about\neighteen miles from Rochester, N. Y.\n\n\u201cSpitting into recently voided urine prevents one from getting \u2018warrle\u2019\non his eyes.\u201d (Mrs. Fanny D. Bergen, Cambridge, Mass.) This remedy goes\nback to Pliny.\n\n\u201cTo unbewitch the bewitched, you must spit in the pot where you have made\nwater.\u201d\u2014(Brand, \u201cPop. Ant.,\u201d vol. iii. p. 263, art. \u201cSaliva,\u201d quoting\nfrom Reginald Scot\u2019s \u201cDiscoverie.\u201d)\n\n\u201cSeveral fetid and stinking matters, such as old urine, are excellent\nmeans for keeping away all kinds of evil-intentioned spirits and\nghosts.\u201d\u2014(Rink, \u201cTales and Traditions of the Eskimo,\u201d Edinburgh, 1875,\npp. 50, 452.)\n\n\u201cThe Manxmen still place a vessel full of water outside their doors at\nnight, to enable the fairies (who, they say, were the first inhabitants\nof their island,) to wash themselves, and prevent them from doing\nharm.\u201d\u2014(Brand, \u201cPop. Ant.\u201d vol. ii. p. 494, art. \u201cFairy Mythology.\u201d)\n\nIt is certainly singular to find here a trace of the custom noted as\nexisting among the Laplanders and the people of Siberia, who placed tubs\nof urine for the same purpose, urine being used in ordinary ablutions.\n\nIn England, there was a superstition that the woman who made water upon\nnettles would be \u201cpeevish for a whole day.\u201d\u2014(Brand, \u201cPop. Ant.,\u201d vol.\niii. p. 359, art. \u201cDivination by Flowers.\u201d)\n\nFosbroke (\u201cEncyclop\u00e6dia of Antiquities,\u201d vol. ii.) says that this proverb\nis ancient. \u201cNettles were in ancient times regarded as an aphrodisiac.\u201d\n\nSchurig (\u201cChylologia,\u201d p. 795) repeats the story to the effect that\nthe Laplanders calked the inner seams of their ships with the ordure\nof virgins to increase their speed. The Laplanders, when any of their\nreindeer die of disease, abandon their camp, being careful \u201cto burn all\nthe excrement of the animal before they depart.\u201d\u2014(Leem\u2019s \u201cAccount of\nDanish Lapland,\u201d in Pinkerton, vol. i. p. 484. See previous citations\nfrom Sauer in regard to the Yakuts of Siberia.)\n\nThe story was current in California, about twenty years since, that the\nimmigrants to that state from Missouri and Arkansas, in the gold-mining\ndays, had the custom of depositing their evacuations, before starting\non the march of the day, in the camp-fires of the preceding night.\nNothing was learned of the meaning, if any, of the custom. Nursing\nwomen sprinkled a few drops of their milk on the burning coals in the\nfireplace, to ensure an abundant flow.\u2014(Etmuller, vol. i. p. 68.)\n\nThe author has been fortunate in obtaining a copy of the address of Mr.\nJames Mooney, of the Bureau of Ethnology, Washington, D. C., upon the\n\u201cMedical Mythology of Ireland.\u201d\n\nThis interesting and extremely valuable contribution, which can be found\nin the \u201cTransactions of the American Philosophical Society for 1887,\u201d\nleaves no uncertainty in regard to the mystic powers ascribed by the\nCeltic peasantry to both urine and ordure. Urine and chicken-dung are\nshown to be potent in frustrating the mischief of fairies; \u201cfire, iron,\nand dung\u201d are spoken of as the \u201cthree great safeguards against the\ninfluence of fairies and the infernal spirits.\u201d Dung is carried about the\nperson, as part of the contents of amulets; and children suffering from\nconvulsions are, as a last resort, bathed from head to foot in urine, to\nrescue them from the clutches of their fairy persecutors. See also p.\n377, in regard to the \u201cdwarves,\u201d who, in England, seem to be the same as\nfairies.\n\nDu Chaillu, in his \u201cLand of the Midnight Sun,\u201d makes no reference to the\nuse, in any manner, by the inhabitants of that region, of excrementitious\nmaterials for any purposes. His stay was of such an extremely short\nduration, that his observations cannot be compared with those made by\nLeems and others, from whom information has already been extracted.\n\nA curious survival, in France, of the Parsi custom of the \u201cNirang\u201d is\ndemonstrated in the May number of \u201cM\u00e9lusine,\u201d Paris, 1888, entitled \u201cLe\nNirang des Parsis, en Basse Bretagne.\u201d\n\n\u201cJ\u2019ai pass\u00e9 mon enfance, jusqu\u2019\u00e0 l\u2019\u00e2ge de quatorze ans, dans un vieux\nmanoir breton, du nom de Keramborgne, dans la commune de Plouarte,\narrondissement de Lannion. Le manoir paternel \u00e9tait bien connu des\nmalheureux et des mendiants errants ... qui venaient demander le vivre\net le couvert pour la nuit.... Parmi les pauvres errants qui \u00e9taient les\nh\u00f4tes les plus assidus de Keramborgne ... se trouvait une vieille femme\nnomm\u00e9e Gillette Kerlohiou, qui connaissait toutes les nouvelles du pays\n... et, de plus, avait la r\u00e9putation d\u2019\u00eatre quelque peu sorci\u00e8re, et de\ngu\u00e9rir certaines maladies par des oraisons et des herbes dont elle seule\navait le secret.... Un matin que Gillette avait pass\u00e9 la nuit \u00e0 l\u2019\u00e9table\n... elle marmottait des pri\u00e8res.... Une vache s\u2019\u00e9tant mise \u00e0 uriner,\nla vieille mendiante se pr\u00e9cipita vers elle, re\u00e7ut de l\u2019urine dans le\ncreux de sa main et s\u2019en frotta la figure \u00e0 plusieurs reprises.... Ce\nque voyant le vacher, il la traita de salope et de vieille folle. Mais\nGillette lui dit, sans s\u2019\u00e9mouvoir: \u2018Rien n\u2019est meilleur, mon fils, que\nde se laver la figure, le matin, en se levant, avec de l\u2019urine de la\nvache, et m\u00eame avec sa propre urine si l\u2019on ne peut se procurer de celle\nde vache. Quand vous avez fait cette ablution, le matin, vous \u00eates, pour\ntoute la journ\u00e9e, \u00e0 l\u2019abri des emb\u00fbches et des m\u00e9chancet\u00e9s du diable, car\nvous devenez invisible pour lui.\u2019\u201d\n\nThe writer of the above, M. F.-M. Luzel, learned from the other peasants\nand beggars standing about that the belief expressed by the old woman was\nfully concurred in by her comrades.\n\n\u201cNos paysannes de France se lavaient les mains dans leur urine ou dans\ncelle de leurs maris, ou de leurs enfants, pour d\u00e9tourner les mal\u00e9fices\nou en emp\u00eacher l\u2019effet.\u201d\u2014(R\u00e9clus, \u201cLes Primitifs,\u201d p. 98.)\n\nFather Le Jeune must have been on the track of something corresponding to\nan ur-orgy among the Hurons when he learned that the devil imposed upon\nthe sick, in dreams, the duty of wallowing in ordure if they hoped for\nrestoration to health.[81]\n\nThis penitential wallowing was retained by nations of a high order of\nadvancement, the ordure of primitive times being generally superseded by\nclay and other less filthy matter.\n\n\u201cLet it suffice to display the points where Greek found itself in harmony\nwith Australian and American and African practice.... 3. The habit of\ndaubing persons about to be initiated with clay, ... or anything else\nthat is sordid, and of washing this off, apparently by way of showing\nthat old guilt is removed, and a new life entered upon.\u201d\u2014(\u201cMyth, Ritual,\nand Religion,\u201d Andrew Lang, London, 1887, vol. ii. p. 282.)\n\n\u201cPlutarch, in his essay on superstition, represents the guilty man who\nwould be purified actually rolling in clay.\u201d\u2014(Idem, p. 286.)\n\nThe following is described as the Abyssinian method of exorcising a\nwoman: The exorcist \u201clays an amulet on the patient\u2019s heaving bosom, makes\nher smell of some vile compound, and the moment her madness is somewhat\nabated begins a dialogue with the Bouda (demon), who answers in a woman\u2019s\nvoice. The devil is invited to come out in the name of all the saints;\nbut a threat to treat him with some red-hot coals is usually more\npotent, and after he has promised to obey, he seeks to delay his exit\nby asking for something to eat. _Filth and dirt_ are mixed and hidden\nunder a bush, when the woman crawls to the sickening repast and gulps it\ndown with avidity.\u201d\u2014(From an article entitled \u201cAbyssinian Women,\u201d in the\n\u201cEvening Star,\u201d Washington, D. C., October 17, 1885.)\n\n\u201cA Pretty Charme or Conclusion for one Possessed.... The possessed body\nmust go upon his or her knees to church, ... and so must creep without\ngoing out of the way, being the common highway, in that sort how foul and\ndirty soever the same may be, or whatsoever lie in the way, not shunning\nanything whatsoever, untill he come to the church, where he must heare\nmasse devoutly.\u201d\u2014(Scot, \u201cDiscoverie,\u201d p. 178.)\n\nBy the Irish peasantry urine was sprinkled upon sick children.[82]\n\nAmerican boys urinate upon their legs to prevent cramp while swimming.\n\nIn Stirling, Scotland, \u201ca certain quantity of cow-dung is forced into\nthe mouth of a calf immediately after it is calved, or at least before\nit has received any meat; owing to this, the vulgar believe that witches\nand fairies can have no power ever after to injure the calf.\u201d\u2014(Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 257, article \u201cRural Charms.\u201d)\n\nFrommann gives a preparation of twenty-five ingredients for freeing\ninfants from witchcraft (fascinatio); but neither human nor animal egest\u00e6\nare mentioned.\u2014(\u201cTract. de Fascinat.,\u201d p. 449, 450.)\n\nCox, in his history of Ireland, gives a description of the trial of Lady\nAlice Kettle, of Ossory, charged with being a witch, and with sacrificing\nto a familiar spirit at night, at cross-roads, nine red cocks and nine\npeacock\u2019s eyes, and with sweeping the streets of Kilkenny, \u201craking all\nthe filth towards the doors of her son, William Outlaw, murmuring and\nmuttering secretly with herself these words:\u2014\n\n    \u201c\u2018To the House of William, my son,\n    Hie all the Wealth of Kilkenny town.\u2019\u201d\n\n\u2014(\u201cHistory of Ireland,\u201d London, 1639, vol. i. p. 102. The date of the\nabove was about 1325.)\n\nThis story is quoted by Vallencey, \u201cCollect. de Rebus Hibernicis,\u201d\nDublin, 1774, vol. ii. p. 369, and by Henry C. Lea, \u201cHistory of the\nInquisition,\u201d New York, 1888, vol. iii. p. 457; it is originally to be\nfound in Camden.\n\nIn the Island of Guernsey, within the present generation, \u201cJohn Lane,\nof Anneville, Lane Parish,\u201d has been tried on the charge of \u201chaving\npractised necromancy,\u201d and \u201cinduced many persons in the country parishes\nto believe that they were bewitched,\u201d and that he could drive away the\ndevil and other bad spirits \u201cby boiling herbs to produce a certain\nperfume not at all grateful to the olfactory nerves of demons, ... and\nthe sprinkling of celestial water.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d vol.\niii. p. 66, article \u201cSorcerers.\u201d)\n\nIn the valuable compilation of superstitious practices interdicted by\nRoman Catholic councils Thiers includes the persons who bathe their hands\nwith urine in the morning to avert witchcraft or nullify its effect. He\nsays, too, that Saint Lucy was reputed to be a witch, for which reason\nthe Roman Judge, Paschasius, at her trial sprinkled her with urine.[83]\n\nSee the extract just quoted from \u201cM\u00e9lusine.\u201d\n\nThe Romans had a feast to the mother of all the gods, Berecinthia, in\nwhich the matrons took their idol and sprinkled it with their urine.[84]\n\nBerecinthia was one of the names under which Cybele or Rhea, the primal\nearth goddess, was worshipped by the Romans and by many nations in the\nEast. Her priests, the Galli, emasculated themselves in orgies whose\nfrenzy was of the same general type as the Omophagi of the Greeks,\npreviously described.\n\nThe emasculation of the priests of Cybele was performed with a piece of\nSamian pottery.\u2014(See footnote to Rev. Lewis Evans\u2019 translation of the\nSatires of Lucilius, lib. vii., edition of New York, 1860.)\n\nThe priests of Cybele were by some supposed to have received the name of\nGalli from the River Gallus, \u201cnear which these priests inflicted upon\nthemselves the punishment we are speaking of.... The effect of the water\nof that river was to throw them into fits of enthusiasm,\u2014\u2018qui bibit, inde\nfurit,\u2019 as Ovid has it.\u201d\u2014(Abb\u00e9 Banier, \u201cMythology,\u201d English translation,\nLondon, 1740, vol. ii. p. 563.)\n\n\u201cHere they set down their litters at night and bedew the very image of\nthe goddess with copious irrigations, while the chaste moon witnesses\ntheir abominations.\u201d\u2014(Juvenal, Sixth Satire, describing the rites of Bona\nDea, translated by Rev. Lewis Evans, M.A., Wadhams College, Oxford, New\nYork, 1860.)\n\nFather Baudin speaks of the secret society called the \u201cOgbuni:\u201d \u201cFrom\nwhat I have been able to learn, this society is simply an institution\nsimilar to the secret societies of the pagan people of ancient times,\nwhere the members were initiated into the infamous mysteries of the great\ngoddess.\u201d (Negroes of Guinea.)\u2014(\u201cFetichism and Fetich-worshippers,\u201d\nBaudin, New York, 1885, p. 64.)\n\nThe Eskimo living near Point Barrow have a yearly ceremony for driving\nout an evil spirit which they call Tuna. Among the ceremonies incident to\nthe occasion is this: One of the performers \u201cbrought a vessel of urine\nand flung it on the fire.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. ii. p. 164,\nquoting \u201cReport of the International Polar Expedition to Point Barrow,\u201d\nWashington, 1885, p. 42.)\n\nIt is strange to encounter in races so diverse apparently as the Greeks\nand the Hottentots the same rites of emasculation and urine sprinkling.\n\nThe sect of the \u201cSkoptsi\u201d or the \u201cEunuchs,\u201d in Russia, \u201cbase their\npeculiar tenets on Christ\u2019s saying, \u2018There are some eunuchs which were\nborn so from their mother\u2019s womb, and there are some eunuchs which were\nmade eunuchs of men, and there be eunuchs which have made themselves\neunuchs for the kingdom of heaven\u2019s sake. He that is able to receive it\nlet him receive it\u2019 (Matt. xix. 12).\u201d\u2014(Heard, \u201cRussian Creed and Russian\nDissent,\u201d p. 265.)\n\n\u201cThis heresy, which is the most modern of all, probably owes its origin\nto influences from the East slowly filtering through the lower ranks of\nthe population.\u201d\u2014(Idem, p. 267.)\n\nReginald Scot tells the story of a quack who preyed upon the fears of\npatients suffering from tympanitis, telling them they had vipers in their\nbellies, which vipers he would try to smuggle into the patient\u2019s \u201cordure\nor excrement, after his purgations.\u201d\u2014(\u201cDiscoverie,\u201d p. 198.)\n\nSchurig relates that the countrywomen in Germany, if after milking their\ncows for a long time they were unable to bring the proper quantity of\nbutter, suspected that they were under the spell of a witch; to undo this\nspell it was only necessary to mix some fresh milk with human ordure and\nthrow the mixture down the privy; or human ordure was applied to the\nteats of the cows, much as Sir Samuel Baker has shown the Africans will\ndo in our day. \u201cQuippe qu\u00e6, siquando in conficiendo butyro, per tempus\nfrustra laborarunt, suspicione veneficii cujusdam seduct\u00e6 lac vaccinum\nrecens emulsum stercori humano commixtum cloac\u00e6 simul infundunt, atque\nsic illico a Veneficio liberantur.... Si ferrum ignitum una stercore\nhumano lacte vaccino consperso inseras, venefic\u00e6 pustulas inducet....\nContra magicam lactis vaccarum ablationem, ipsarum ubera stercore humano\naliquamdiu inungi solent.\u201d And he ends his paragraph by quoting the\ndictum of Johannis Michaelis, \u201cSine omni fascinatione et superstitione\nproprio stercore efficere possit.\u201d\u2014(Schurig, \u201cChylologia,\u201d pp. 788, 789,\npar. 62.)\n\nCompare with the information derived from Paullini.\n\nThe above practice seems to have been transplanted to Pennsylvania, with\nits more objectionable features omitted.\n\n\u201cThe housewife sometimes finds difficulty in butter-making, the spell\nbeing believed to be the work of a witch.... The remedy was to plunge a\nred-hot poker into the contents of the churn, when the spell was broken,\nand the butter immediately began to form.\u201d\u2014(\u201cFolk-Lore of the Penn\u2019a\nGermans.\u201d)\u2014(Hoffman, in \u201cJour. of Amer. Folk-Lore,\u201d 1889.)\n\nFrom all this it would appear plausible to assume that the \u201cripening of\ncheese\u201d in human urine was originally induced by a desire to avert the\nevils of witchcraft. Refer also to the notes from Sir Samuel Baker.\n\nIn \u201cSouth Mountain Magic,\u201d Mrs. M. V. Dahlgren, Boston, Mass., 1882,\nmay be found references to the bewitching of milk and cream, and to the\nremedy employed of putting in hot stones or \u201ca wedge of hot iron\u201d (pp.\n165-167). In this partial \u201csurvival,\u201d we see the disappearance of the\nmore objectionable features of the practices of the old country. Mrs.\nDahlgren\u2019s book treats of the superstitions of the Pennsylvania Germans\nliving close to the Maryland border.\n\n\u201cThe urine casters, a set of quacks almost within our own recollection,\nhad a peculiar jargon, which it is not necessary to attend to.\u201d\u2014(\u201cMedical\nDictionary,\u201d Bartholomew Parr, M. D., Philadelphia, Penn\u2019a, 1819, art.\n\u201cUrine.\u201d)\n\nWhen cattle had been killed by witchcraft, Reginald Scot gave a long\nformula for detecting the culprit; among other things, the farmer was\ndirected to \u201ctraile the bowels of the beast unto your house ... into the\nkitchen, and there make a fire, and set ouer the same a grediron, and\nthereupon lay the inwards or bowels, and as they wax hot, so shall the\nwitches\u2019 entrails be molested with extreme heat and pain.\u201d\u2014(\u201cDiscoverie,\u201d\np. 198. It should be observed that there are no directions about\n\u201ccleaning\u201d the bowels of the animal.)\n\nAmong the modes of detecting witches in England, were \u201cby shaving off\nevery hair of the witch\u2019s body. They were also detected by putting\nhair, parings of the nails, and urine of any person bewitched into a\nstone bottle, and hanging it up in the chimney.\u201d\u2014(Cotta, in his \u201cShort\nDiscovery of the Unobserved Dangers,\u201d p. 54, speaks of \u201cthe burning of\nthe dung or urine of such as are bewitched.\u201d) In \u201cA Pleasant Grove of New\nFancies,\u201d by H. R. 8vo, London, 1857, p. 76, we have:\u2014\n\n    \u201cA charm to bring in the witch,\n    To house the hag you must do this:\n    Commix with meal, a little p\u2014\n    Of him bewitched; then forthwith make\n    A little wafer or a cake;\n    And this rarely baked, will bring\n    The old hag in; no surer thing.\u201d\n\nAmong other methods given for baffling witches and making their evil\ndeeds turn upon themselves, we find: \u201ctaking some of the thatch from over\nthe door; or a tyle, if the house be tyled ... sprinkle it over with the\npatient\u2019s water.... Put salt into the patient\u2019s water and dash it upon\nthe red hot tyle.\u201d Another: heat a horse-shoe red hot and \u201cquench him\nin the patient\u2019s urine.... Having the patient\u2019s urine, set it over the\nfire.... Put into it three horse-nails and a little salt.... Or, heat a\nhorse-shoe red hot\u201d and \u201cquench him several times in the urine.\u201d Still\nanother: \u201cstop the urine of the patient close up in a bottle, and put\ninto it three nails, pins, or needles, with a little white salt, keeping\nthe urine always warm.\u201d\u2014(Brand, \u201cPop. Ant.\u201d vol. iii. pp. 170 _et seq._,\nart. \u201cSorcery and Witchcraft.\u201d)\n\n\u201cTo ascertain if one be bewitched, take his urine and boil it in a\nnew, unused pot; if it foam up, he is not bewitched; if not, it is\nuncertain. Or, take clean ashes, put them in a new pot, let the patient\nurinate thereon. Tie up the pot, and let it stand in the sun; then\nbreak the ashes apart; if the person be bewitched, hairs will be found\ntherein.\u201d\u2014(Paullini, pp. 260, 261.)\n\n\u201cNeither can I belieue (I speak it with reuerence unto graue judgments)\nthat ... the burning of the dung or vrine of such as are bewitched,\nor floating bodies aboue the water, or the like, are any trial of a\nwitch.\u201d\u2014(\u201cA Short Discouerie of the Unobserued Dangers of Seuerall sorts\nof Ignorant and Vnconsiderate Practisers of Physicke in England,\u201d John\nCotta, London, 1612, p. 54.)\n\nBeckherius inclined to believe that human teeth, taken medicinally,\nwould break down witchcraft: \u201cContra maleficia et veneficia prodesse\nscribit.\u201d\u2014(\u201cMed. Microcosmus,\u201d p. 265.)\n\n\u201cOn New Year\u2019s Day they (the Highlanders) burn juniper before their\ncattle, and on the first Monday in every quarter, sprinkle them with\nurine.\u201d\u2014(\u201cPennant\u2019s Tour in Scotland,\u201d in Pinkerton, vol. iii. p. 90.)\n\n\u201cLes rustres slaves secouaient sur leur b\u00e9tail des herbes de la\nSaint Jean, bouillies dans de l\u2019urine pour le pr\u00e9server des mauvais\nsorts.\u201d\u2014(\u201cLes Primitifs,\u201d R\u00e9clus, p. 98.)\n\nWe should not forget that from the earliest recorded times the cedar and\njuniper have been devoted to sacred offices. \u201cThe god of the cedar, to\nwhich tree was ascribed a peculiar power to avert fatal influences and\nsorcery.\u201d (This, among the Accadians, the earliest known inhabitants of\nMesopotamia.)\u2014(See \u201cChaldean Magic,\u201d Lenormant, p. 178.)\n\nFrom a very early date, urine seems to have been symbolized or superseded\nby holy water, salt and water, \u201ccelestial water,\u201d \u201cfore-spoken water,\u201d\njuniper water, or wine or water, according to circumstances. \u201cFor lung\ndisorders in cattle ... take fennel and hassock, etc.... make five\ncrosses of hassuck-grass, set them on four sides of the cattle, and one\nin the middle; sing about the cattle Benedicam, etc.... Sprinkle holy\nwater upon them, burn about them incense.\u201d\u2014(\u201cSaxon Leechdoms,\u201d vol. iii.\np. 57; the same remedy for diseased sheep, idem, p. 57.)\n\n\u201cIf a horse or other beast be shot (elf-shot) take seed of dock and\nScotch wax, let a mass priest sing twelve masses over them, and put holy\nwater on the horse.\u201d\u2014(Idem, vol. iii. p. 47; again, vol. iii. p. 157.)\n\n\u201cWhen a contagious disease enters among cattle, the fire is extinguished\nin some villages round; then they force fire with a wheel, or by\nrubbing a piece of dry wood upon another, and therewith burn juniper\nin the stalls of the cattle that the smoke may purify the air about\nthem; they likewise boil juniper in water which they sprinkle upon the\ncattle.\u201d\u2014(Brand, \u201cPop. Ant.\u201d vol. iii. p. 286, art. \u201cPhysical Charms,\u201d\nquoting Shaw\u2019s \u201cHistory of the Province of Moray in Scotland.\u201d Brand\nthinks that \u201cthis is, no doubt, a Druid custom.\u201d)\n\nScot, in his \u201cDiscoverie\u201d (p. 157), says: \u201cMen are preserved from\nwitchcraft by sprinkling of holy water,\u201d etc. (Idem, vol. i. p. 19, art.\n\u201cSorcery.\u201d) \u201cFor the devils are observed to have delicate nostrils,\nabominating and flying some kind of stinks; witness the flight of the\nevil spirit into the remote parts of Egypt, driven by the smell of the\nfish\u2019s liver, burnt by Tobit.\u201d Conjurors are reported as always careful\nto \u201cfirst exorcise the wine and water which they sprinkle on their\ncircle.\u201d\u2014(Idem, vol. iii. pp. 55, 57, art. \u201cSorcery.\u201d)\n\nThe foul condition of the atmosphere of sleeping-apartments was supposed\nto be rectified by the burning of juniper, sometimes of rosemary. \u201cHe\ndoth sacrifice two pence in juniper to her every morning.\u201d (\u201cEvery Man\nout of his Humor,\u201d Ben Jonson) \u201cThen put fresh water into both the\nbough-pots, and burn a little juniper in the hall chimney. Like a beast,\nas I was, I pissed out the fire last night.\u201d (\u201cMayor of Tumborough,\u201d\nBeaumont and Fletcher.) \u201cBurn a little juniper in my murrin; the maid\nmade it in her chamber-pot.\u201d\u2014(\u201cCupid\u2019s Rev.\u201d Beaumont and Fletcher, iv.\n3; contributed by Dr. Fletcher.)\n\nThe diuretic effects of juniper berries are well known; we may conjecture\nthat the \u201cwater of juniper\u201d superseded another fluid induced by the use\nof the berries.\n\nThe \u201cfore-spoken water\u201d with which sick cattle are sprinkled in the\nOrkneys, is still to be noted in places in the Highlands.\u2014(See Brand,\n\u201cPop. Ant.\u201d vol. iii. p. 274, art. \u201cPhysical Charms.\u201d)\n\nThe following spell is from Herrick\u2019s \u201cHesperides,\u201d p. 304:\u2014\n\n    \u201cHoly water come and bring;\n    Cast in salt for seasoning;\n    Set the brush for sprinkling.\u201d\n\n(Idem, vol. iii. p. 58, art. \u201cSorcerer.\u201d)\n\n\u201cThe charmer muttered some words over water, in imitation of Catholic\npriests consecrating holy water.\u201d\u2014(\u201cPhil. of Magic,\u201d Salverte, p. 52.\nShetland Islands.)\n\nAccording to Dalyell, this \u201cfore-spoken water\u201d was made of water, salt,\nand the saliva of the conjurer.\u2014(See \u201cSuperstitions of Scotland,\u201d p. 98.)\n\n\u201cFor information of a cherished relative and his fate, in the other\nworld, they apply to the fetich-priest, who takes a little child and\nbathes his face with lustral-water.\u201d\u2014(\u201cFetichism,\u201d Baudin, p. 65.)\n\nThe \u201clustral water\u201d of the foregoing paragraph, is made of \u201csnails and\nvegetable butter.\u201d\u2014(Idem, p. 88.)\n\nReginald Scot gives a \u201ccure\u201d for one \u201cpossessed,\u201d one point of which is\nthat the victim \u201cmust mingle holy water with his meate and his drink, and\nholy salt also must be a portion of the mixture.\u201d (\u201cDiscoverie,\u201d p. 178.)\nWitches were required to drink holy water at their trials.\u2014(Idem, p. 21.)\n\nSalt was called \u201cdivine\u201d by the ancients.\u2014(See \u201cMorals,\u201d Plutarch,\nGoodwin\u2019s English edit., Boston, 1870, vol. iii. p. 338.)\n\n\u201cBoth Greeks and Romans mixed salt with their sacrificial cakes; in their\nlustrations, also, they made use of salt and water, which gave rise, in\nafter times, to the superstition of holy water.\u201d\u2014(Brand, \u201cPop. Ant.\u201d vol.\niii. p. 161, art. \u201cSalt Falling.\u201d)\n\nThe Scottish use of salt and water, as already noted, is described by\nBlack (\u201cFolk Medicine,\u201d p. 23); and by Napier (\u201cFolk-Lore,\u201d pp. 36, 37.)\n\nSalt is put in the cradle of a new-born babe in Holland.\u2014(\u201cTimes,\u201d\nNew York, Nov. 10, 1889.) \u201cNo one will go out on any material affairs\nwithout putting some salt in their pockets; much less remove from one\nhouse to another, marry, put out a child, or take one to nurse, without\nsalt being interchanged.\u201d (Dalyell, \u201cSuperst. of Scotland,\u201d p. 96.)\nSalt is not used by the Eastern Inuit: \u201cLe sel leur r\u00e9pugne, peut-\u00eatre\nparceque l\u2019atmosph\u00e8re et les poissons crus en sont d\u00e9j\u00e0 satur\u00e9s.\u201d\u2014(\u201cLes\nPrimitifs,\u201d R\u00e9clus, p. 33.)\n\nHaving shown that witches were exorcised in France, England, Scotland,\netc., by sprinkling with urine, we have reason to claim the following\ntreatment to be at least cousin-german to our subject. In the west of\nScotland, a peasant suffering from a mysterious and obstinate disease,\nwas reputed to be under the influence of the \u201cevil eye.\u201d The following\nremedy was then resorted to: \u201cAn old sixpence is borrowed from some\nneighbor, without telling the object to which it is to be applied; as\nmuch salt as can be lifted upon the sixpence is put into a tablespoonful\nof water and melted; the sixpence is then put into the solution, and the\nsoles of the feet and palms of the hands of the patient are moistened\nthree times with the salt water; it is then tasted three times, and the\npatient \u2018scored aboun the breath,\u2019 that is, by the operator dipping the\nfore finger into the salt water and drawing it along the brow. When this\nis done, the contents of the spoon are thrown behind and right over\nthe fire, the throwers at the same time saying: \u2018Lord preserve us from\nall scathe.\u2019\u201d\u2014(Brand, \u201cPop. Ant.\u201d vol. iii. p. 47, art. \u201cFascination of\nWitches.\u201d)\n\nWright calls attention to the fact that at the meetings of witches, \u201cat\ntimes, every article of luxury was placed before them, and they feasted\nin the most sumptuous manner. Often, however, the meats served on the\ntable were nothing but toads and rats, and other articles of a revolting\nnature. In general they had no salt, and but seldom bread.\u201d After these\nfeasts came \u201cwild and uproarious dancing and revelry.... Their backs,\ninstead of their faces, were turned inwards.... It may be observed, as\na curious circumstance, that the modern waltz is first traced among the\nmeetings of the witches and their imps.... The songs were generally\nobscene or vulgar, or ridiculous.\u201d\u2014(\u201cSorcery and Magic,\u201d Thomas Wright,\nLondon, 1851, pp. 310, 311, 328, 329.)\n\nReginald Scot also states that the waltz was derived from the dance of\nthe witches.\u2014(See \u201cDiscoverie,\u201d p. 36.)\n\nThe presents which the devil gave to witches all turned into filth the\nnext morning.\u2014(See Grimm, \u201cTeut. Mythol.,\u201d vol. iii. p. 1070.)\n\nFor a specimen of the filthy in literature, read the dream of Zador of\nVera Cruz, who wished to sell his soul to the devil, in \u201cEl Bachiller de\nSalamanca,\u201d Le Sage, Paris, 1847, part iv. cap. 2, p. 129.\n\nThe best explanation of the above story\u2014which represents Zador as making\na compact with his satanic majesty whereby in exchange for Zador\u2019s soul\nthe devil discloses a gold mine in a graveyard, from which the poor dupe\nextracts enough for his present needs, and then marks the locality by an\ningenious method, only to be awakened by his angry wife to the mortifying\nconsciousness that he has defiled his own bed\u2014is that it reflects the\ncurrent opinion of the Spaniards of Le Sage\u2019s era in regard to the\ntransmutability of the gifts received from the evil one. See the story of\nthe god \u201cKutka.\u201d\n\n\u201cPopular tales, which most frequently arise from traditions ... are\nremnants of olden times, and illustrate them.... When a vicious or evil\nspirit is mentioned in any tale or popular tradition, I consider it\nalways implies a reminiscence of some being who formerly, during the\nsupremacy of a religion now rejected, was worshipped as a god. He is\nconsidered to benefit his worshippers, but to molest those who hold\nanother belief. Mankind, when in a rude state, often attribute their own\nintolerance to their gods. Thus mankind creates his own god after his own\nimage.\u201d\u2014(Sven Nilson, \u201cThe Primitive Inhabitants of Scandinavia,\u201d edited\nby Sir John Lubbock, London, 1868, Preface, liii.)\n\nSpeculation would lead to no profitable result were we to endeavor by its\naid\u2014the only means now left us\u2014to fathom the obscurity surrounding the\nrites and dances, and especially the foods of those witches\u2019 gatherings.\n\nDoctor Dupouy, in \u201cLe Moyen Age M\u00e9dical,\u201d to which special attention\nis due, advances an opinion which seems to cover much of the ground\nin a logical manner. This in one word, amounts to the belief that the\nwitches\u2019 gatherings of Europe were not figments of the imagination, but\nreally existed, and were the conventions of votaries of the cults stamped\nout of existence, and only traceable in the distorted and outlandish\nfeatures which would most naturally commend themselves to an ignorant\npeasantry. \u201cAmong these sorcerers there were old panderers, who knew from\npersonal experience all practices of debauchery, and who gave the name\nof \u2018vigils\u2019 to the saturnalia indulged in among villagers on certain\nnights,\u2014gatherings composed of bawds and pimps, to which were invited\nnumerous novices in libidinousness. These sorcerers and witches also knew\nthe remedies that young girls must take when they wish to destroy the\nphysiological results of their own imprudence, and what old men needed\nto restore their virility. They knew the medicinal qualities of plants,\nespecially those that stupefied.\u201d\u2014(Translated by T. C. Minor, M.D., under\ntitle of \u201cMedicine in the Middle Ages,\u201d p. 40.)\n\nThe initiates in witchcraft may have been compelled to adopt loathsome\nfoods as a test of the sincerity of their purposes, or they may have\ntaken them to induce an intoxication such as that of the Zu\u00f1is of New\nMexico and the wild tribes of Siberia. There is still another hypothesis\nto be considered before relinquishing this topic. The best food, we\nknow, was always offered to the deities of the ruling sect, and the use\nof any of the appurtenants of the rites of the ruling religion in the\nceremonial of a superseded cult was looked upon as the veriest sacrilege\nand blasphemy. For example, the use of holy water at the witches\u2019 sabbath\nwas considered a worse crime than that of being a witch. Therefore\nwe may conclude that, as the votaries of the superseded religion did\nnot dare to employ the best, they necessarily had to fall back upon\ninferior material out of which to construct their oblations; and as they\nassembled generally in mountain recesses, in caves, etc., where nothing\nbetter could be had, they offered themselves in sacrifice,\u2014that is, they\nrecurred to the old practices of human sacrifice, if indeed they had\never abandoned them, and gave the pledges of their own hair, saliva,\nurine, and egest\u00e6.\n\n    \u201cPure prayer ascends to Him that High doth sit,\n    Down falls the filth for fiends of Hell more fit.\u201d\n\nSuch was the answer made to the father of lies by a venerable monk,\u2014\n\n    \u201cA godly father sitting on a draught,\n    To do as need and nature hath us taught.\u201d\n\nThe devil had reproached him for saying his prayers at such a\nmoment.\u2014(Harington, \u201cAjax,\u201d pp. 33, 34.)\n\nMooney relates an instance of the abduction of an Irishwoman by fairies.\nShe managed to impart to her husband the knowledge of the means by which\nher rescue could be accomplished: \u201cHe must be ready with some urine and\nsome chicken-dung, which he must throw upon her, and then seize her....\nSoon he heard the fairies approaching, and when the noise came in front\nof him he threw the dung and urine in the direction of the sound, and\nsaw his wife fall from her horse.\u201d (\u201cThe Medical Mythology of Ireland,\u201d\nJames Mooney, Amer. Phil. Society, 1887.) The Irish peasantry firmly\nbelieve in the power of the fairies to carry off their children; to\neffect a restoration, \u201ca wise woman\u201d is summoned, whose method is to\n\u201cheat the shovel in the fireplace, place the changeling upon it, and put\nit out upon the dung-hill.\u201d (Idem.) \u201cFire, iron, and dung, the three\ngreat safeguards against the influence of fairies and the infernal\nspirits.\u201d\u2014(Idem.)\n\nThe peasantry of Ireland carry about the person \u201cmedicine bags\u201d very much\nlike those in use among the North American Indians. Among the contents\nof these bags \u201care usually found tobacco, garlic, salt, chicken-dung,\nlus-crea, and some dust from the roadside.\u201d (Idem.) This is \u201ccarried as\na protection against the fairies; ... also as a protection against the\nevil eye; and something of the same nature is sewed into the clothing\nof the bride when her friends are preparing her for the marriage\nceremony.\u201d\u2014(Idem.)\n\n\u201cA charm to be said each morning by a witch fasting, or at least before\nshe goes abroad: \u2018The fire bite, the fire bite; hog\u2019s turd over it, hog\u2019s\nturd over it, hog\u2019s turd over it! The Father with thee; the Son with\nthee; the Holy Ghost between us both to be!\u2019 This last refrain three\ntimes; then spit over one shoulder, and then over the other, and then\nthree times right forward.\u201d\u2014(Scot, \u201cDiscoverie,\u201d p. 177.)\n\n\u201cItem. They hang ... garlicke in the roof of the house for to keep away\nwitches and spirits, ... and so they do alicium likewise.\u201d\u2014(Idem, p. 192.)\n\nGarlic was put in the cradle of a new-born babe in Holland.\u2014(\u201cTimes,\u201d New\nYork, Nov. 10, 1889.)\n\nGarlic could not be eaten by the monks or nuns of Thibet (Bhikshuni);\nto eat it was considered a sin. \u201c140. Si une Bhikshuni mange de l\u2019ail,\u201d\netc. But in a footnote it is stated that it might be eaten when it was\nthe only remedy for some disease or infirmity; but even then the patient\nshould not enter a dormitory, a latrine, could not expound the law,\nmingle with brahmins, enter a park, a market, or a temple until he had\nundergone a three days\u2019 purification, been bathed and fumigated.\u2014(See\n\u201cPratimoksha Sutra,\u201d translated by W. W. Rockhill, Paris, 1885, Soci\u00e9t\u00e9\nAsiatique.)\n\n\n\n\nXLIV.\n\nA FEW REMARKS UPON TEMPLE OR SACRED PROSTITUTION, AND UPON THE HORNS OF\nCUCKOLDS.\n\n\n\u201cThe bawds of Amsterdam believed (in 1637) that horse\u2019s dung dropped\nbefore the house and put fresh behind the door ... would bring good luck\nto their houses.\u201d\u2014(\u201cLe Putanisme d\u2019Amsterdam,\u201d p. 56, quoted in Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 18, article \u201cSorcery.\u201d)\n\nWhile a sacred origin cannot be claimed for prostitution in general,\nall, or nearly all, temples must in the early ages of mankind have\nbeen provided with prostitutes. The necessity for such a provision is\nobvious. Man\u2019s superstition and ignorance invested certain localities,\nor the guardian spirits of those localities, with the power to work him\nweal or woe, unless kept in good humor by oblations and sacrifices.\nTemples were erected on such foundations, tended by priests, who waxed\nfat and enriched themselves, because the right of asylum attached to\ntheir position, although such a right did not absolutely attach to\nthe little communities which insensibly grew up around these temples.\nThe necessities of national administration and of international or\ninter-tribal arbitration, would naturally attract periodically to those\ntemples the law-makers, the great chiefs and their followers, perhaps to\nsettle their disputes or arrange their treaties by personal discussion,\nperhaps by the decision of the arch-priest.\n\nAt such gatherings, no inconsiderable amount of barter and traffic would\nspring up, and many, of a mercantile turn of mind, would realize the\nadvantages of a permanent residence. The sailors and merchants from\nforeign parts could not always be expected to behave with propriety;\nthey might, at times, be as anxious to \u201cpaint the town red\u201d as the\nwestern cowboy is whenever he is paid off. The women of the city would\nbe in constant danger of insult; hence, as a wise precaution, a certain\nclass of young and attractive females were reserved for the service of\nthe temples,\u2014that is, for the gratification of the sexual passions of\nstrangers and the enrichment of the priests.\n\nIndeed, until some such mode of detail had been devised and carried into\neffect, and perhaps long after that, it seems to have been the custom for\nall the women of the city to share in this duty; we read that, at the\ntemple of Mylitta, it was incumbent upon each woman to prostitute herself\nwith a stranger at least once in her life, at the temple of that goddess.\n\nThe priests would impart to the prostitutes a knowledge of charms\nintended to secure good fortune; these charms would, in course of time,\nbe adopted by prostitutes in general, who had no connection with the\ntemple at all. Similar survivals can be traced among gamblers. Gambling\nwas at one time a sacred method of divination. Those who cast omens were\nalways on the lookout for good signs and bad. One of the best signs was\nto meet a man with a hump-back. Gamblers to-day consider themselves\nfortunate when they can rub the hump of a cripple.\n\nThis sacred prostitution was by no means confined to the Babylonians. The\nHebrews had, attached to their temples, a class of persons of both sexes\ntermed \u201cKadeshim,\u201d to whom the opprobrious office of public prostitution\nhas been attributed; and in numerous other parts of the world the same\nsort of personal degradation has been reported. The women devoted to this\nservice wore a certain uniform. (See Dulaure, \u201cDes Diff\u00e9rents Cultes,\u201d\nvol. ii. p. 75, speaking of the \u201cKadeshoth.\u201d See also Smith\u2019s \u201cDictionary\nof the Bible,\u201d New York, 1871, articles, \u201cHarlot\u201d and \u201cSodomite.\u201d)\n\n\u201cThe sons of Eli lay with the women that assembled at the door of the\ntabernacle of the congregation.\u201d\u2014(1 Samuel ii. 22.)\n\n\u201cThroughout India, and also through the densely inhabited parts of Asia\nand modern Turkey, there is a class of females who dedicate themselves\nto the service of the Deity whom they adore, and the rewards accruing\nfrom their prostitution are devoted to the service of the temple and\nthe priests officiating therein. The temples of the Hindus in the\nDekkan possessed these establishments. They had bands of consecrated\ndancing-girls, called \u201cwomen of the idol,\u201d selected in their infancy\nby the priests for the beauty of their persons, and trained up with\nevery elegant accomplishment that could render them attractive.\u201d\u2014(\u201cThe\nMasculine Cross,\u201d privately printed, 1886, p. 31.)\n\nR\u00e9clus has a dissertation upon this subject, which concludes in these\nwords: \u201cAussi Juv\u00e9nal se permettait de demander, ... Quel est le temple\no\u00f9 les femmes ne se prostituent pas?\u201d\u2014(\u201cLes Primitifs,\u201d p. 79.)\n\nLenormant speaks of \u201cthe sacred prostitution, which was imposed\nonce, at least, in a lifetime, upon all women, even those who were\nfree.\u201d\u2014(\u201cChaldean Magic,\u201d Fran\u00e7ois Lenormant, p. 386.)\n\n\u201cCaindu is an heathenish nation, where, in honor of their idols,\nthey prostitute their wives, sisters, and daughters to the lust of\ntravellers.\u201d\u2014(Purchas, vol. v. p. 430. Caindu seems to have been a\nterritory adjacent to Thibet.)\n\n\u201cSometimes, at the command of a wizard, a man orders his wife to go to\nan appointed place, usually a wood, and abandon herself to the first\nperson she meets. Yet there are women who refuse to comply with such\norders.\u201d\u2014(Patagonia, \u201cVoyage of Adventure and Beagle,\u201d vol. ii. p. 154.)\n\n\u201cThe people of Khasrowan, a Christian province in the Libanus,\ninhabited by a peculiarly prurient race, also hold high festival under\nthe far-famed cedars, and their women sacrifice to Venus, like the\n\u2018Kadeshah\u2019 of the Ph\u0153nicians. This survival of old superstition is\nunknown to missionary \u2018hand-books,\u2019 but amply deserves the study of the\nanthropologist.\u201d\u2014(Burton, \u201cArabian Nights,\u201d terminal essay, vol. x. 230.)\n\nThe religious prostitution of the ancient Babylonians seems also to\nsurvive, in a small degree, in the petty hamlets of Kesfin and Martaouan,\nnear Aleppo, in Syria. \u201cThe women carry their hospitality as far as those\nof Babylon of old. This authorized prostitution seems to be a remnant of\nthe old Asiatic superstitions.\u201d\u2014(Maltebrun, \u201cUniversal Geography,\u201d vol.\ni. p. 353, lib. 28.) Dulaure cites the case of Martaouan, and also quotes\nMarco Polo in evidence of the existence of the same practices in Kamul,\nnear Tanguth.\u2014(\u201cDes Dif. Cultes,\u201d vol. ii. pp. 598, 599.)\n\n\u201cMost eastern temples, and especially those connected with the solar\ncult, had, and for the most part still have, \u2018Deva-Dasis\u2019 temple, or\n\u2018God\u2019s women,\u2019 the followers of Mylitta, though generally not seated\nso confessedly nor so prominently as those whom Herodotus describes.\nThey were doubtless the women with mirrors (Ezek. viii. 14) who wept\nfor Tamuz, the sun-god.\u201d (\u201cRivers of Life,\u201d Forlong, vol. i. p. 329.)\nThe African goddess Odudua promised protection \u201cto all those who would\nestablish themselves in this place, and erect to her a temple in place\nof the cabin. Many persons came and established themselves here,\nand thus was founded Ado, which means prostitution in memory of the\ngoddess.\u201d\u2014(\u201cFetichism,\u201d Baudin, p. 17.) \u201cThe temple erected in this city\nis celebrated among the blacks. The neighboring kings offer an ox to\nthe goddess on her feast-day, and, in accordance with the legend, impure\ngames are celebrated in her honor.\u201d\u2014(Idem.)\n\n\u201cIn the Babylonian worship of the goddess Mylitta, the women who offered\nthemselves for a price to the stranger at the door of the temple were\ndistinguished by a peculiar apparel, according to Baruch.... The women\nsit in the ways, girded with cordes of rushes and burnt straw,\u201d and\n\u201ctheir resting-places distinguished with cords.\u201d\u2014(Purchas\u2019s \u201cPilgrims,\u201d\nvol. v. p. 56, art. \u201cHondius\u2019 Babylonia.\u201d)\n\nIn Ireland, at the present day, the peasantry make use, in divination and\nwitchcraft, of \u201cSaint Bridget\u2019s cord,\u201d made of rushes, and corresponding\nclosely to the cord of the goddess Mylitta.\n\nWe are not informed that horns were assumed as a distinctive feature of\nsuch uniform, but we are constantly kept in mind of the fact that many,\nif not all, of the deities of the countries adjacent to the Mediterranean\nwere at one time or another represented with horns as symbols of power.\nWhat, therefore, is more reasonable than to suppose that the woman thus\nemployed was decked with a head-dress of horns? Or that her husband,\nwithout whose permission such prostitution would have been impossible,\nand for whom it must have been an act of equal religious importance, was\nsimilarly decorated?\n\nWhen new religions had succeeded in trampling into the dust the sacred\nusages of the past, the fierce intolerance of the fanatic would have had\nno greater delight than in ridiculing that which had been the distinctive\nfeature, perhaps, of the cult so recently overthrown. Therefore the\nassociation of horns, formerly the typical attribute of the heathen\ngods, would be transferred to the betrayed husband, and what had been\nthe outward sign of the most devout self-negation would be turned into\nridicule and opprobrium.\n\nBrand, \u201cPop. Ant.,\u201d vol. ii. pp. 181 _et seq._ gives a perfect flood\nof information on this subject, but nothing very satisfactory or\ndefinite,\u2014art. \u201cCornutes.\u201d\n\n\u201cAct\u00e6on, a cuckold; from the horns placed on the head of Act\u00e6on by\nDiana.\u201d (Grose, \u201cDict. of Buckish Slang,\u201d London, 1811.) This myth may\nconceal the story of the intrusion of Act\u00e6on upon sacred ceremonies of\nprostitution or his personal association therewith.\n\n\u201cHighgate; sworn at Highgate. A ridiculous custom formerly prevailed at\nthe public houses in Highgate, to administer a ludicrous oath to all\ntravellers of the middling class who stopped there. The party was sworn\non a pair of horns, fastened on a stick; the substance of the oath was\nnever to kiss the maid when he could kiss the mistress; never to drink\nsmall beer when he could get strong; with many other injunctions of the\nsame kind, to all of which was added the saving clause,\u2014\u2018unless you like\nit best.\u2019 The person administering the oath was always to be called\nfather by the juror, and he, in return, was to style him son, under\npenalty of a bottle.\u201d\u2014(Grose, \u201cDictionary of Buckish Slang.\u201d)\n\n\u201cHorn Fair; an annual fair, held at Carlton, in Kent, on Saint Luke\u2019s\nday, the 18th of October. It consists of a riotous mob, who, after a\nprinted summons, dispersed through the adjacent towns, meet at Cuckold\u2019s\nPoint, near Deptford, and march from thence in procession through that\ntown and Greenwich to Charlton, with horns of different kinds upon their\nheads; and at the fair there are sold rams\u2019 horns and every sort of\ntoy made of horn; even the gingerbread figures have horns. The vulgar\ntradition gives the following history of the origin of this fair. King\nJohn, or some other of our ancient kings, being at the palace of Eltham\nin this neighborhood, and having been out hunting one day, rambled from\nhis company to this place, then a mean hamlet, when, entering a cottage\nto inquire his way, he was struck with the beauty of the mistress, whom\nhe found alone; and having prevailed over her modesty, the husband,\nreturning suddenly, surprised them together, and threatening to kill them\nboth, the king was obliged to discover himself, and to compound for his\nsafety with a purse of gold, and a grant of the land from this place to\nCuckold\u2019s Point, besides making the husband master of the hamlet. It is\nadded that, in memory of this, the fair was established for the sale of\nhorns, and all sorts of goods made of that material.\u201d\u2014(Grose, idem.)\n\n\u201cIn Minorca, the inhabitants have as much hatred of the word \u2018cuerno\u2019 as\nthey have of \u2018diablo.\u2019\u201d (See Brand, \u201cPop. Ant.,\u201d vol. ii. p. 186, art.\n\u201cCornutes.\u201d) Possibly we have here an example of the influence of the\nearly Christian church exerted to make detestable everything connected\nwith the deposed religion of the Mediterranean.\n\nThe horn still figures among the African tribes. Whenever one of the\npetty kings at the head of the Nile \u201cwishes to communicate with another,\nhe sends on the messenger\u2019s neck a horn, ... which serves both for\ncredentials and security.... No one dare touch a Mbakka with one of these\nhorns upon his neck.\u201d\u2014(Speke, \u201cNile,\u201d London, 1863, vol. ii. pp. 509,\n521.)\n\nBruce says that, after a victory, the Abyssinian commanders wear a\nhead-dress, surmounted by a horn,\u2014a conical piece of silver,\u2014gilt, about\nfour inches long, much in the shape of our common candle-extinguishers.\nThis is called kern, or horn, and is only worn in parades or reviews\nafter victory. This, I apprehend, like all other of their usages, is\ntaken from the Hebrews, and the several allusions made in Scripture to\narise from this practice. \u201cI said unto fools, Deal not foolishly, and to\nthe wicked, Lift not up the horn.\u201d And so in many other places throughout\nthe Psalms.\u2014(Bruce, \u201cNile,\u201d Dublin, 1791, vol. iii. p. 551. See also\n\u201cEncyclop\u00e6dia of Geography,\u201d Philadelphia, 1845, vol. ii. p. 588, art.\n\u201cAbyssinia.\u201d See also under \u201cMistletoe;\u201d \u201cMilk,\u201d and \u201cSemen,\u201d under\n\u201cPharmacy;\u201d extract from Pliny; extract from Lentilius; extract from\nEtmuller; \u201cPerspiration,\u201d under \u201cPharmacy,\u201d and others.)\n\nA \u201cblack letter\u201d copy of \u201cMalleus Maleficarum,\u201d one of the \u201cincunabula\u201d\nfrom the press of Peter Sch\u0153ffer, Mayence, 1487, was carefully examined;\nbut besides being very dim and extremely hard to decipher, it contained\nnothing not already given from other authorities.\n\n\n\n\nXLV.\n\nCURES BY TRANSPLANTATION.\n\n\nThe most curious method of alleviating physical and mental disorders\nwas that termed by various writers: \u201cCures by Transplantation,\u201d by\n\u201cTranslation,\u201d by \u201cSympathy,\u201d and by \u201cMagnetic Transference.\u201d\n\nThere is a perfect embarrassment of riches on this division of our\nsubject, and the difficulty has been not to select, but to know what to\nreject.\n\nEtmuller enumerates five different kinds of cures by transplantation: 1.\nInsemenation, wherein \u201cmagnes mumia\u201d (the spirit distilled from mummy\nflesh) was used to water the rich earth in which certain seed had been\nplanted; but care must be taken in the selection of the plant, some\nbeing beneficial, others noxious; 2. Implantatio, where a plant, already\ngrowing, or the root only of such a plant is selected, and watered as\nabove described; 3. Impositio, where some of the skin of the diseased\nmember, or some of the patient\u2019s excrement, or anything else intimately\nconnected with him, \u201caut ejus excrementum aut utrumque,\u201d is inserted\nbetween the bark and body of a tree, and the opening then tamped with\nmud. But in every case bear in mind that if a slow, gradual cure is to\nbe brought about, a slow-growing tree must be selected; but for a speedy\nrecovery, a quick-growing tree; 4. Inoratio, in which daily certain\ntrees or plants, until cure results, are to be watered with the \u201curina,\nsudore, fecibus alvi vel lotura membri aut totius corporis;\u201d but it is\nrecommended that each irrigation be covered up with earth, to keep out\nthe air; 5. Inescatio, where \u201cmummy\u201d is given to an animal to eat; the\nanimal will die, the patient recover.\n\nHuman ordure was a frequent addition to the \u201cspiritus mumi\u00e6.\u201d\n\nFrommann opens the way to a clearer understanding of the principles upon\nwhich these cures depended. He states that not all diseases were thus\ncurable; only those which in themselves were \u201cmovable.\u201d Poison could\nnot be so cured, because its lethal action was effected too quickly for\nthe slow-moving remedial agency of transplantation. Injuries to the\n\u201cvital faculties,\u201d such as \u201caneurisms of the aorta,\u201d etc., were not\ntransplantable. Worms ditto, although they were able to move of their own\nwill. \u201cLipothymia\u201d or syncope, was not transferable. All \u201ctransplantable\u201d\ndiseases were called \u201csaline\u201d diseases, because, according to the medical\ntheories prevailing in those days, they originated in some defect of the\n\u201csalts\u201d of the body.\u2014(See Frommann, \u201cTract. de Fascinatione,\u201d pp. 1017,\n1018.)\n\nAmong the strongest \u201cmagnetic\u201d medicines, according to Paracelsus, was\nthe one \u201cex stercore humano.\u201d\u2014(See Etmuller, vol. i. p. 69.)\n\nThere was another: \u201cTake a sufficient quantity of the ordure of a healthy\nman, and make it into a poultice with human urine, to which add sweat\ngathered from the body with a sponge; place this in a clean place in\nthe shade until it dries, and when needed for use, moisten with human\nblood.\u201d \u201cRecipe copiosum stercus hominis sani, et hoc cum urina ejusdem\nmisce, redige in consistentiam pultis, adde quantum habere potes sudoris\nex hominibus sanis a linteo aut spongia collecti, ponantur simul in loco\nmundo in umbra donec siccentur, hinc adde sanguinem recentem, misce,\nsicca, et ad usum reserva.\u201d\n\nEtmuller also mentions a \u201csympathetic\u201d cure for quartan ague, in which\nthe hair of the patient was to be mixed with food and thrown to birds,\nwhich, swallowing the food, took away the fever.\n\nAnother method was to take the clippings of the toe and finger nails of\nthe sick person, place them in an egg and throw them to the birds; others\nagain wrap them up in wax and early in the morning, before the rising\nof the sun, affix the parcel to the door of a neighbor\u2019s house, or else\ntie it to the back of a living crab, and throw the crab back into the\nstream: \u201cSunt cui ad curandam febrem segmenta e manibus et pedibus ovo\nincludunt, avibusque devoranda objiciunt; alii eadem cer\u00e6 involvunt,\nmatutinoque tempore ante solis ortum janu\u00e6 affigunt, aliii dorso cancri\nvivi alligant, cancrumque fluenti committunt.\u201d\u2014(Idem, vol. ii. p. 265.)\n\nThe first excrement of a man sick with dysentery was mixed with salt as\na \u201cmagnetic\u201d cure; to this, some people added the powder of eel-skins\n(Frommann, \u201cTractatus,\u201d p. 1012, _et seq._). Yellow jaundice patients\nurinated upon clean linen sheets; if they succeeded in dyeing them yellow\nthey would recover soon; if not, not (p. 1012); roots wet with the\npatient\u2019s urine were burned as a cure for the yellow jaundice (p. 1013);\nall the clothing of an epileptic patient was burned, and the ashes\nthrown in a stream, down-stream (p. 1013); especially was this the case\nif any of it had been defiled by alvine dejections voided in one of the\nparoxysms; and the same care was taken to burn this excrement (p. 1013).\n(Note that epilepsy was always regarded as the sacred disease; here we\nhave a suggestion of human sacrifice.)\n\nThe method of curing by digging up the ground, depositing some plant\nand enriching the surrounding soil with the patient\u2019s egest\u00e6 is given\nby Frommann (p. 1016); but the trees or plants to be selected for this\npurpose were to be those of forests or those which bore edible fruits,\n\u201cut fraxinus, quercus, betula, tilia, fagus, alnus,\u201d etc. (Ash, oak,\nbirch, linden, beech, alder, etc.) The animals had to be such as did not\neat human flesh, as \u201ccanes, feles, equi, lupi, vulpes;\u201d others could be\nused on occasion, but the results were not so sure (idem, p. 1017). There\nwere two general methods: one, in which the \u201csanguis, pili, excrementa\u201d\nof the patient himself were offered; the other, in which crabs, meat,\neggs, lard, apples, and other things, were rubbed to the affected parts\nand then offered (idem.)\n\nBeckherius gives the recipe for effecting a \u201csympathetic cure\u201d of fever\nby clipping the finger and toe-nails of the patient and tying these\nclippings in a rag to the door of a neighbor\u2019s house. \u201cSi resegmine\nunguium e manibus et pedibus deprompta, cera involvantur, matutininoque\ntempore ante solis exortum alien\u00e6 janu\u00e6 affiguntur.\u201d And wicked people\nwere in the habit of preparing a draught composed of equal parts of\ntheir dirty finger-nails and cantharides, and whoever drank that in his\nliquor fell into a condition of atrophy (Med. mic. pp. 15, 16). When the\npatient\u2019s own hair was used in these cures, it was placed in an egg and\nthrown to chickens.\u2014(Idem, p. 8.)\n\nFrommann speaks of enclosing fragments of the patient\u2019s nails and\nclippings of his hair in knots and throwing these in the road to be\nuntied by some curious person who would catch the disease.\u2014(\u201cTract. de\nFascinatione,\u201d p. 1003.)\n\nThe blood, urine, or excrement of the patient was to be placed in an\negg-shell and fed to barn-yard fowl.\u2014(Idem.)\n\n\u201cId quod alio modo per urinam \u00e6gri quoque fieri valet; qua ratione cum\nsanguine, urina, excrementis, \u00e6grotantis mult\u00e6 sympathetic\u00e6 cur\u00e6 fieri\npossunt;\u201d and to this class belong such remedies as cutting an apple or a\npiece of bacon in half, then hanging the piece up in the chimney to melt\nor rot; as fast as this was effected, the disease disappeared. Speaking\nof transplantation, he says: \u201cPrioris exemplum est dum applicato stercore\nhumano ad certam aliquam partem transplantatur eo ipso morbo in plantam\ncujus semen in terram hoc stercore mistam inferitur.\u201d The first example\nis where the ordure of the patient is applied to a certain plant, and\nthus transfers the disease from the patient to the plant.\u2014(Etmuller,\n\u201cOpera Omnia,\u201d vol. i. p. 69, Lyons, 1696.)\n\nEtmuller teaches that clippings of the toe and finger nails tied to the\nback of a living crab, which was then to be thrown into a stream by a\nman who would perform the duty and return home without speaking would\neffect cures; similarly, for the alleviation of gout, he recommends\nthat these clippings be buried in a hole made in the bark of an oak\nwhich should then be closed with a wedge: \u201cAbscinduntur ungues manuum\net pedum, alligantur dorso cancri viventis, et cancer istis unguibus\noneratus, immittitur in flumen retrofaciem redeundo sine loquela, donec\nin domum facta fuerit reversio. Instituuntur qq. transplantationes pro\nviribus recuperandis per ungues. Sic in podagr\u00e6.... R.; Ungues pedis,\natque immittuntur in foramen excavatum in quercum et super foramen ponunt\ncuneum ex quo subito fit, ut remittat dolor ac desinat Podagra\u201d (vol. ii.\np. 270.)\n\nEtmuller mentions the cure by tying the fragments of finger and toe nails\nto a crab, in another place in his works. For the recovery of impaired\nstrength, these clippings should be buried in the bark of a cherry-tree,\nwhich should then be closed with ordure: \u201cAd recuperandos vires abscissos\nungues et capillos cerasi radici incis\u00e6 imponunt, vulnusque fimo\nco-operiunt.\u201d\u2014(Idem, vol. ii. p. 265.)\n\n\u201cDenique si quid aliud singulare est si quis accipiat ovum recens, hoc\ncoquat cum urina propria ad assumptionem medietatis, quo facto urina\nsuperstes projiciatur in flumen secundum ejusdem cursum, ovum vel ita\ncoctum leviter apertur immittatur in acervum formicarum. Unde quando\nformic\u00e6 assumpserunt ovum solutem erit fascinum\u201d (idem, vol. i. p. 462).\n\u201cFinally, there is this singular method of taking a fresh egg and putting\nit in some of the patient\u2019s own urine, which is boiled down one half; the\nsupernatant urine is then to be thrown into a stream (down current) and\nthe egg itself buried in an ant-heap; as fast as the ants consume the\negg, the effects of the witchcraft vanish.\u201d\n\nAgain, for the cure of gout, toe and finger nails were to be cut and\nplaced in an aperture in the bark of an oak-tree: \u201cVel dum ungues pedum\nabscissi et in quercum terebratam inclusi, hominem liberum reddunt a\npodagra.\u201d\u2014(Idem, p. 69, vol. i.)\n\nUrine was of great use in curing people bitten by serpents. \u201cPer\nurinam solent fieri curationes magico-magnetic\u00e6 morborum, si scillicet\nlardum vel potius caro porcina coquatur ter in urina \u00e6gri et caro ista\nincoctionis urin\u00e6 postmodum propinetur cani vel porco devoranda, sic enim\nsit, ut quam plurimi morbi curentur per transplantationem in animalia qu\u00e6\ndevorant carnem et urinam.\u201d\u2014(Etmuller, p. 271.)\n\nHog-lard or a lardy hog-skin, rubbed on warts and then suspended in\nthe chimney or buried in horse-dung, caused the warts to disappear as\nfast as it decayed. \u201cSuspendatur in camino furni, vel in fimo equino\nsepeliatur.... Sicut exsiccatur in fumo, vel putrescit in fimo lardum\nita exsiccetur et putrescat verruca.\u201d (Idem.) Half a dozen methods of\nemploying hog-dung are given.\n\nFrommann quotes Ratray as saying from his own observation that there\nwas a \u201csympathy\u201d between the patient\u2019s urine when enclosed in a glass\nvial and the condition of the patient himself,\u2014a sort of \u201cbarometrical\u201d\nsympathy, as we would term it. At an earlier period of culture the urine\nwould have been placed in the horn of a goat, or in the bladder of a hog.\n\nThe methods of effecting these cures by placing the patient\u2019s urine in\nan ants\u2019 nest, in any manner, are all given by Johannes Christianus\nFrommann (\u201cTract. de Fascinat.,\u201d pp. 1004 _et seq._); also the method\nby boiling an egg in the urine and placing the egg in the nest of ants\n(p. 1005); also the method of making bread with the patient\u2019s urine, and\ngiving the bread to a dog to eat (p. 1005). In Italy there was a variant\nof this custom, consisting in giving bread made with the urine of a male\npatient to a male dog, and that made with the urine of a sick woman to\na bitch (idem). Yellow jaundice was cured by boiling a piece of meat in\nthe patient\u2019s urine and giving said meat to a dog (idem); for the cure\nof rupture the patient should soak some barley in his urine, and then\nbury the barley in the bark of a tree (p. 1007). Another mode of cure\nby transplantation was for the patient to urinate in a vial of glass,\nstop it up with a linen rag or a paper wad, and bury it in the earth (p.\n1010). For the cure of yellow jaundice, the patient dug a hole in the\nground and urinated therein before sunrise (pp. 1010, 1011); for the cure\nof dysentery the patient deposited his excrement on a piece of ash and\nleft it in a hole (p. 1011); fever patients threw their excrement in a\nstream (idem). Other modes were to make a mixture of the urine of the\nsick man, mixed with ashes, let the mass dry in the sun, and then put it\nby the embers of the kitchen fire to bake (p. 1012); the ordure of a man\nsick from \u201cincantation\u201d was applied to the place of the spell, and then\nhung up (enclosed in a hog\u2019s bladder) for three days in the smoke of the\nchimney (idem).\n\nIn his long and most interesting chapter upon the cure of diseases by\nthe use of human ordure, \u201cmagically or sympathetically,\u201d Schurig relates\nmany quaint and curious methods of employment of the alvine dejections\nof those supposed to be almost _in articulo mortis_. For example, the\nordure of the patient was taken, placed in the hollow of a dead man\u2019s\nbone, which was then thrown into boiling water. This remedy, if we can\ntrust Schurig, seems to have been of the highest efficacy. Another mode\nwas to mix the ordure with the lees of wine and the pounce of cherries,\nand let the mass ferment together; or the ordure was collected and thrown\ninto running water.\u2014(See Schurig, \u201cChylologia,\u201d pp. 783, 784. The whole\nchapter \u201cDe Stercoris Humani Usu Magico seu Sympathetico,\u201d No. xiii.\nshould be read.)\n\nGoat-urine was applied to sore eyes; but a more certain cure in grave\ncases was additionally effected by hanging some of it in a goat\u2019s horn\nfor twenty days. \u201cSi cum cornu capr\u00e6 suspenditur diebus viginti.\u201d\u2014(Sextus\nPlacitus, \u201cDe Med. ex Animal.,\u201d article \u201cDe Capro.\u201d)\n\nBeckherius has a \u201csympathetic\u201d cure for the yellow jaundice. Make a\npoultice of horse-dung and the patient\u2019s own urine, and hang it up in\nthe chimney. \u201cFimum equinum cum urina \u00e6gri sic misce, ut pultis referat\nconsistentiam, h\u00e6c linteolo excipe, et in camino suspende ut fumo semper\nsunt exposita.\u201d (\u201cMed. Microcos.,\u201d p. 65.) Another was to hang the urine\nof the patient in a bladder in the chimney; as the urine evaporated the\npatient was to recover. \u201cPropriam urinam vesica suilla excerpisse et hanc\nin fumo exposuisse seque observasse ad exsiccationem. Urina in vesica\nipsum quoque icteritiam evanuisse.\u201d (Idem, p. 65.) Another cure of yellow\njaundice was a dose, morning and evening, of a mixture of human urine and\nhorse-radish. (Idem, p. 66.) There was still another \u201csympathetic\u201d cure:\nthe patient urinated in a vessel, which was allowed to evaporate by the\nfire, and this was continued for nine days.\u2014(Idem, p. 66.)\n\nFor consumption Beckherius gives a \u201csympathetic\u201d cure (already noted from\nother sources) of boiling an egg in the patient\u2019s urine until it hardens,\nand then burying it in an ant-hill. (Idem, p. 75.) The same cure was\nemployed in fevers. (Idem.)\n\nA pinch of salt, the size of a big bean, was wrapped in a linen rag,\nand dipped in the urine of the patient for a whole day; then heated in\nthe fire until it became reddish in color; some of this was sprinkled\non bread, and the patient rubbed with it morning and evening.\u2014(\u201cMedicus\nMicrocosmus,\u201d pp. 75, 76.)\n\nA fresh egg was boiled in the sick person\u2019s urine, and then thrown to\nthe fishes. \u201cRecens ovum in urina \u00e6gri quod in piscinam ubi pisces sunt\nconjiciatur, et momento febrem cessare dicunt.\u201d\u2014(Idem, p. 78.)\n\nStill another was to make a cake out of flour moistened with the urine\nof the sick; throw this to the fishes. The fishes who ate it would take\nthe disease, and the patient recover. \u201cSubige farinam cum urina \u00e6gri ad\nformam placentul\u00e6; coque h\u00e6c in forno, instar panis objice piscibus, ut\nab iis devoretur; abit febris, maxime quartana.\u201d\u2014(Idem.)\n\nFrommann devotes a long chapter to cures by \u201ctransplantation.\u201d He cites\nfrom Pliny the method of curing a bad cough by spitting into the mouth of\na toad (tree-toad; see notes already taken), and also gives another in\nwhich the urine of the patient made into a dough with flour, was given to\na dog or hog.\u2014(\u201cTract. de Fascinat.\u201d p. 1002.)\n\nFrommann believed with Von Helmont that there was nothing superstitious\nabout such cures, because there were no rites and no incantations used.\n(Idem, p. 1033.) But later on, he mentions having heard a woman (who was\ntrying one of these cures by rolling some of her son\u2019s hair in wax and\nburying the wax ball in an incision in an apple-tree) recite certain\nwords, which she declined to repeat for him when asked; hence he was in\nsome doubt about her particular case (p. 1034). He quotes the English\nCount of Digby as stating that he knew of a nurse who carelessly allowed\nsome of a baby\u2019s excrement to be burned up in a fire; the result was the\nchild suffered terribly from excoriation of the fundament (p. 1038). The\nway in which a cure was effected in this case was the \u201csympathetic\u201d one\nof placing the baby\u2019s excrements for three days in a basin filled with\ncold water, and exposing in a cold place (p. 1039).\n\nDropsy was cured by hanging the patient\u2019s urine (enclosed in a pig\u2019s\nbladder) up in a chimney, and neglecting all other remedies. \u201cUrinam\nejus recentem vesica suilla conclusam in camino suspendi, curavi.\u201d\n(Idem, p. 1047.) A young virgin was cured of a tertian fever by giving\nto a hen bread made with the urine voided during the paroxysms. The girl\nrecovered; the hen died. \u201cVirginis cujusdam febre intermittente tertiana\nlaborantis urinam calidam in paroxysmo redditam gallin\u00e6 familic\u00e6 cum\npane mistam exhiberi curavi\u201d (p. 1047).\n\nSee also notes from Samuel Augustus Flemming, under \u201cPerspiration.\u201d\n\nDr. Joseph Lanzoni did not believe that any good results followed the\nsuspension above the earth, in a sow\u2019s bladder, of human urine in cases\nof suppression of urine, as was often to be noticed among Jews and some\nof the religious orders. \u201cUrin\u00e6 suppressionem minime referare vesicam\nsuis suspensam, qu\u00e6 non tetigit terram, quod nonnulli volunt, observavi\nin quodam Religioso et Hebr\u00e6o.\u201d\u2014(\u201cPhemer. Physic-Medic.,\u201d Leipsig, 1694,\nvol. i. p. 49.)\n\nPaullini taught that fevers of all kinds could be cured by pouring the\npatient\u2019s urine into a fish-pond. \u201cSuch of the fish as drink of that\nwater,\u201d he says, \u201cwill receive the fever, which will leave the sick man.\u201d\n\nFor the \u201csympathetic\u201d cure of epilepsy, all the clothing worn by the\npatient during the paroxysm, even his shoes, were to be carefully burned,\nand the ashes cast into flowing water. More than this; if, during\nthe attack, the patient had defecated, the ordure was collected, and\nwith everything touched by it, burned up with the same care. \u201cHominis\nepilepticum insultum primum patientis sive junior sit, sive senior\nindumenta omnia et vestes indusium, calcei, tibialis, et similia sub dio\ncomburantur, et in cinerem redigantur; cinis vero in aquam fluvialem\nsecundum flumen projiciatur. Si autem jam ante homo epilepsia laboravit,\nad alvi excrementa in ipso paroxysmo reddita attendatur; qu\u00e6 si adest res\ncommaculata cum ipsis excrementis modo jam dicto comburatur.\u201d\u2014(Schurig,\n\u201cChylologia,\u201d p. 1013, quoting Frommann.)\n\nSchurig gives the recipe of Johannes Philippus ab Hertodt for the\npreparation of a \u201csympathetic\u201d powder, which serves to inform us as to\nthe incoherent ideas of the practitioners of a couple of centuries ago.\nFreely translated, it reads, \u201cTake of a healthy human mummy, moistened\nwith a little urine; let it be dried in a place exposed to an east wind,\nbut not to the sun, until it shall be reduced to powder; this is to be\nmixed with an equal weight of cream of tartar, and the \u2018sympathetic\npowder of vitriol,\u2019 prepared according to formula, in the dog-days; or of\nthe salt of Hungarian vitriol, heated to whiteness in a furnace.\u201d A pinch\nof this sympathetic powder should be sprinkled upon the feces of the sick\nperson, or upon a cloth dipped in his urine, and then preserved in a cool\nplace. Its efficacy was vouched for in the highest terms: \u201cEffective\ncurat omnia vulnera, ulcera, febres petechiales, et urina fabulum,\npericulosissimas h\u00e6morrhagias puerperarum, arthriditem quamcunque,\npodagram et illam vagam dictam, pulmonis apostemata, h\u00e6morrhoides nimias,\nnarium fluxus immodicos, capitis dolores, catarrhos, fluxos albos\nmulierum, menstrua copiosa, morsus canis rabidi, vel alterium cujuscunque\nanimalis, item mammas ulceratas.\u201d\u2014(Schurig, pp. 775, 776.)\n\nSchurig adds a number of these cures for dysentery, such as placing\nthe dejecta in the retort used for the distillation of vitriol, ...\nsprinkling such dejecta with salt, or with vitriol, or mixing them with\nhot ashes and live coals; preferably, the excrement to be thus employed\nshould be the first ejected having a bloody tinge.\n\n\u201cThe various modes of application of these remedies are too long\nfor insertion here, but are valuable to the student as showing how\ndeep-seated was the belief in the occult properties of the excreta\nthemselves.\u201d\u2014(\u201cChylologia,\u201d pp. 785, 786.)\n\nThe following is an old French \u201csympathetic\u201d recipe for the cure of all\nkinds of colic: \u201cPour la colique ce sera ici la recette d\u2019un vilain\nrem\u00e8de, mais pourtant sympathique en ceux qui sont tourment\u00e9s de la\ncolique, car s\u2019ils mettent sous la selle perc\u00e9e bien ferm\u00e9e de la\nfiente de vache fraichement recueillie, et qu\u2019ils pissent et d\u00e9chargent\nles excr\u00e9ments de leur ventre dessus, par sympathie sans difficult\u00e9\nils auront du soulagement.\u201d\u2014(Lazarus Neyssonier, quoted by Schurig,\n\u201cChylologia,\u201d pp. 784, 785.)\n\nFor the \u201csympathetic\u201d cure of hernia, the root of the herb \u201cwall-wort\u201d\nwas smeared with the ordure of the patient, and then buried in\nthe ground. \u201cRadicem Symphti Oleto Proprio delibutam et in terram\ndefossam.\u201d\u2014(Idem, p. 787.)\n\nTo stop hemorrhage \u201csympathetically,\u201d whether from wounds or other\ninjuries, some of the flowing blood was taken, and mixed with the ordure\nof the patient, and the mixture then exposed in a jar to the action\nof the air. \u201cContra h\u00e6morrhagias, sive in l\u00e6sonibus et vulneribus, ut\nsanguis sistatur, misce sanguinem ex sanguine profluentem cum proprio\nstercore et in olla ad desiccandum \u00e6ri libero expone.\u201d\u2014(Idem, p. 787.)\n\nA patient suffering from yellow jaundice should urinate upon horse-dung\nwhile warm. This same remedy seems to have been in vogue in helping women\nin the expulsion of the placenta. One of the prescriptions given by\nSchurig states that the horse-dung must be from an animal that was not\ntired at the time of the evacuation,\u2014\u201cnon defatigati.\u201d\u2014(Idem, p. 812 _et\nseq._)\n\nA \u201csympathetic\u201d cure by the use of the dung of horses seems to be implied\nin the case of infants\u2019 small-pox, where we find it suspended in beer;\n\u201cpendatur in cerevisiam ... propterea ne fauces affligantur a variolis\nquod alias solet esse casus periculosissimus.\u201d\u2014(Etmuller, vol. ii. p.\n264.)\n\n\u201cThere is no doubt that the practice was at one time very general, but\nit would now be a waste of time to go into particulars respecting the\nvarious compositions of the sympathetical curers; the manner in which\ntheir vitriol was to be prepared by exposure for three hundred and\nsixty-five days to the sun, the unguents of human fat and blood, mummy,\nmoss of dead man\u2019s skull, bull\u2019s blood and fat, and other disgusting\ningredients.\u201d\u2014(\u201cMedical Superstitions,\u201d Pettigrew, Philadelphia, 1844, p.\n206.)\n\nFor ague, \u201clet the urine of the sick body, made early in the morning,\nbe softly heated nine daies continually untill all be consumed into\nvapour.\u201d\u2014(Reginald Scot, \u201cDiscoverie,\u201d p. 196.)\n\nIn Great Britain and Ireland, \u201cague in a boy is cured by a cake made of\nbarley-meal and his urine, and given to a dog to eat; the dog, in the\ncase cited, had a shaking fit, and the boy was cured.\u201d (\u201cFolk-Medicine,\u201d\nBlack, p. 35. In a footnote there is added, \u201cPettigrew, \u2018Superstitions\nconnected with the practice of Medicine and Surgery,\u2019 p. 77.\u201d) Madame\nde Scudery mentions a similar cure for fever in a letter of date 20th\nof October, 1677, to the Comte de Bussy. Speaking of an abb\u00e9 of fame,\n\u201cOn dit qu\u2019il ne fait que prendre pour toutes les fi\u00e8vres de l\u2019urine des\nmalades dans laquelle il fait durcir un \u0153uf hors de sa coque, apr\u00e8s quoi\nil le donne \u00e0 manger \u00e0 un chien qui prend en m\u00eame temps la fi\u00e8vre du\nmalade qui par ce moien en gu\u00e9rit. C\u2019est une question de fait que je n\u2019ay\npas \u00e9prouv\u00e9e.\u201d\u2014(\u201cNotes and Queries,\u201d 5th series, vol. viii. p. 126.)\n\nThe following are given as cures by \u201ctransplantation.\u201d \u201cSeven or nine\u2014it\nmust be an odd number\u2014cakes, made of the newly emitted urine of the\npatient, with the ashes of ash wood, and buried for some days in a\ndunghill, will, according to Paracelsus, cure the yellow jaundice.\u201d In\nthe journal of Dr. Edward Browne, transmitted to his father, Sir Thomas\nBrowne, we read of \u201ca magical cure for the jaundice: Burn wood under a\nladen vessel filled with water; take the ashes of that wood, and boyle\nit with the patient\u2019s urine; then lay nine long heaps of the boyld\nashes upon a board in a rank, and upon every heap lay nine spears of\ncrocus.\u201d\u2014(\u201cMedical Superstitions,\u201d Pettigrew, Philadelphia, Penn., 1844,\np. 103.)\n\nWe are likewise informed of \u201cthe cure of jaundice by the burying in a\ndunghill a cake made of ashes and the patient\u2019s urine. Ague in a boy was\ncured by a similar cake made of barley-meal and his urine, and given to a\ndog to eat; the dog had a shaking fit, and the boy was cured.\u201d\n\n\u201cBoys were cured of warts by taking an elder-stick and cutting as many\nnotches in it as there were warts, and then rubbing it upon the warts,\nand burying it in a dunghill.\u201d\u2014(Idem, p. 104.)\n\n\u201cBlisters on the tongue are caused by telling fibs. When they show no\ndisposition to leave, the following process is adopted. Three small\nsticks are cut from a tree, each about the length of a finger, and as\nthick as a pencil; these are inserted in the mouth, and buried in a\ndung-hill; the next day the operation is repeated, as well as on the\nthird day; after which the three sets of sticks are allowed to remain in\nthe manure, and as they decay the complaint will disappear.\u201d\u2014(\u201cFolk-Lore\nof the Pennsylvania Germans,\u201d Hoffman, p. 28.)\n\n\u201cThe following procedure for the cure of bronchitis is still practised in\nBerks County. Make a gimlet hole in the door-frame, at the exact height\nof the patient\u2019s head, into which insert a small tuft of his hair, and\nclose the hole with a peg of wood; then cut off the projecting portion\nof the peg. As the patient grows in height beyond the peg, so will the\ndisease be outgrown.\u201d\u2014(Idem, p. 28.)\n\n\u201cGout may be transferred from a man to a tree, thus: Pare the nails of\nthe sufferer\u2019s fingers, and clip some hair from his legs. Bore a hole in\nan oak, stuff the nails and hair in the hole, stop up the hole again, and\nsmear it with cow\u2019s dung.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. ii. p. 153,\nquoting Grimm. Bavaria.)\n\nA curious method of relieving and eradicating all kinds of colic by\n\u201ctransplantation\u201d is related and described by Schurig. The excrement\nvoided during one of the paroxysms should be buried in an unfrequented\nspot. The grass growing on the soil where the ordure had been deposited\nwould be eaten by domestic cattle, which would acquire the disease,\nrelieving the sufferer. \u201cExcrementa tempore paroxysmi reddita sepeliantur\nin locum a viatorum frequentia separatum. Gramen quod enascitur super\nterram cui stercora commissa fuerint, bovi vel agno pabuli loco offertur,\nquod ubi comederit, colica transplantatur ab homine in brutum, et nunquam\nipsum reaffliget.\u201d (Schurig, \u201cChylologia,\u201d p. 785.) Other people took the\npatient\u2019s excrement, dried it in the open air, mixed it with sweet wine,\nand gave it to the sick man to drink. \u201cSunt qui illud idem exceptum in\n\u00e6re exsiccant, cum vino edulcorant et patienti propinant.\u201d\u2014(Idem, p. 785.)\n\nNurses were cautioned not to let the excrement of the babies under their\ncare touch the hot coals or cinders of the fire; they should throw all\nthe excrement in at once, or not at all. If we are to understand that\nthis excrement was to be habitually thrown into the kitchen fire, a most\ncharming idea is conveyed of the Arcadian simplicity of European life\nseveral centuries back.\n\n\u201cHoc loco monend\u00e6 quoque sunt nutrices vel ali\u00e6 muliercul\u00e6 infantulis\nadministrantes ne infantum excrementibus contegat, aut post modum omnia\nsimul in ignem projiciunt. Exinde enim plurima symptomata exoriri\nsolent.\u201d\u2014(Schurig, p. 995.)\n\nThe case is cited of a physician suffering from marasmus, or emaciation.\n\u201cHe took an egg and boiled it hard in his own urine; he then with a\nbodkin perforated the shell in many places and buried it in an ant-hill,\nwhere it was to be kept to be devoured by the emmets; and as they\nwasted the egg he found his distemper to abate.\u201d\u2014(Pettigrew, \u201cMed.\nSuperstitions,\u201d p. 102.)\n\n\u201cAmong medical men ... the Galenist of much repute, of whom Boyle writes,\nwas induced, when other means of cure failed, to boil an egg in his own\nurine. The egg was afterwards buried in an ant-hill, and as the egg\nwasted the physician found his distemper go and his strength increase.\nIn Staffordshire a correspondent says that to cure jaundice a bladder is\noften filled with the patient\u2019s urine and placed near the fire; as the\nwater dries up the jaundice goes, and, were it necessary, other instances\ncould be given of this superstition.\u201d\u2014(Black, \u201cFolk-Medicine,\u201d p. 56.)\n\nThe following \u201csympathetic\u201d cure is from Steller\u2019s \u201cKamtchatka\u201d (pp. 362\nand 367): When a man is suffering from incontinence of urine, a wreath is\nmade of the soft herb \u201ceheu;\u201d in the centre of this some fish-spawn is\nplaced, and then the sufferer makes his water upon it.\u2014(Translated by Mr.\nBunnemeyer.)\n\nOrdure alone or mixed with urine, made into a sausage by being put\ninto a hog\u2019s bladder, and hung up in the chimney, was of \u201cmagical\nuse\u201d in the treatment of yellow jaundice. Christian Franz Paullini\u2019s\nown son was cured by mixing his own ordure with asses\u2019 urine in this\nmanner. The following are some of the extracts from Schurig referred\nto in this paragraph: \u201cAb Incantatione introductis doloribus externe\nimpositum sulphur hoc occidentale magni usus esse dicitur.... Alii\naddunt allium, atque elapsis post impositionem viginti quatuor horis\nfumo culinari h\u00e6c committunt.... Contra ejusmodi dolores a veneficio\nalliis placent cataplasmata ex stercore maleficiati in vesicam porcinam\ninjecto et in Caminum ad suffumigandum suspenso.... In veneficio arcendo\nnotum est, quod stercus humanum sit magni usus si scilicet parti ex\nveneficio dolenti applicetur stercus humanum vel solum, vel cum allio,\nvel asaf\u0153tida; sic enim est ut alii qui perpetravit veneficium sapiant\nomnia stercus humanum et allium, adeo ut necessum habeant solvere\nveneficium.... Pro icteri cura magica stercus, vel perse, vel cum urina\nmixtum, vesic\u00e6 suill\u00e6 indunt atque in camino suspendunt, Christianus\nFranciscus Paullini cujusdam meminit, qui filii sui icterici stercus cum\nurina asini commixtum modo tractavit.\u201d\u2014(Schurig, \u201cChylologia,\u201d pp. 787,\n788.)\n\nWhen cures were to be effected by the method called by some authors\n\u201cinsemination\u201d each disease seemed to require its special plant. Thus\nyellow jaundice required swallow-wort and juniper berries; dropsy,\nabsinthe (worm-wood) and box-elder; pleurisy, the poppy; the plague, the\nplant known as scordium (this plant smells like garlic), etc.\u2014(Frommann,\n\u201cTract. de Fascinat.,\u201d p. 1030.)\n\nThe following problem is presented for solution or for such explanation\nas competent scholars may find it possible to give.\n\nWe know that every disease was looked upon as an infliction from some\nangry god; on the other hand, we know also that for each disease\nthere was some god, in later days some saint, to whom the afflicted\nmight appeal; we know also that certain plants were sacred to certain\ndivinities. Therefore the question to be answered is, Were the plants\nhereinbefore specified those which were sacred to those gods who had\ncharge of those diseases respectively? The examination to be complete\nshould include all that may now survive among European peasantry of\nthe worship of Roman, Ph\u0153nician, Celtic, Teutonic, or even Egyptian or\nEtruscan, deities.\n\nGrimm recites the names of the trees employed for the cure of different\ndiseases,\u2014epilepsy, peach-blossoms; ague, elder-tree; gout, fir-tree;\nague, willow; gout, young pine-tree.\u2014(\u201cTeut. Mythology.\u201d)\n\nWhy was Apollo supposed to love the laurel and the cornel cherry, \u201cPluto\nthe cypress and the maiden-hair,\u2014a moisture-loving fern, which we may\ntake for granted could not be very plentiful in his chosen realm,\u2014Luna\nthe dittany, Ceres the daffodil, Jupiter the oak, Minerva the olive,\nBacchus the vine, and Venus the myrtle-shade?\u201d\u2014(Extract from an article\nentitled \u201cFlowers as Emblems,\u201d in \u201cStandard,\u201d London, copied in \u201cSun,\u201d\nNew York, May 12, 1889.)\n\n\u201cA sick man\u2019s perspiration from the brow wiped off with bread, and given\nto a dog, will cure the patient.\u201d\u2014(Sagen-M\u00e4rchen, \u201cVolksaberglauben aus\nSchwaben,\u201d Freiburg, 1861, p. 494.)\n\nAs a certain cure for witchcraft take the excrement of the patient, put\nit in a pig\u2019s bladder, and hang it up in the chimney; or let him take\nsome of his own excrement, inwardly, dissolved in vinegar; or apply\nhuman excrement to the bewitched part, then put that excrement in a\npig\u2019s bladder, and hang it up in the chimney to smoke for three or four\ndays.\u2014(Paullini, pp. 260, 261.)\n\nBy the French, urine was considered a certain cure for fever. Such an\namount of superstition attached to the panacea that the prescription may\nwell be given in full:\u2014\n\n\u201cKnead a small loaf with urine voided in the worst stage of his fever by\na person having the quaternary ague. Bake the loaf, let it cool, and give\nit to be eaten by another person. Repeat the same during three different\nattacks, and the fever will leave the patient and go to the person who\nhas eaten the bread.\u201d\n\nAnother one runs in these terms:\u2014\n\n\u201cTake an egg, boil it hard, and break off the shell. Prick the egg\nin different places with a needle, steep it in the urine of a person\nafflicted with fever, and then give it to a man if the patient be a man,\nto a woman if a woman, and the recipient will acquire the fever, which\nwill abandon the patient.\u201d[85]\n\nThis remedy Thiers traces back to the Romans, quoting from Horace in\nsupport of his assertion.\n\nThe second recipe finds its parallel in the \u201cChinook olives,\u201d described\nin the first pages of this work.\n\nThe fact that human ordure was the panacea by which all the effects of\nwitchcraft could be undone, and all charms and incantations frustrated,\ncan easily be shown from the citations to be found in Schurig.\n\u201cOccidental sulphur,\u201d applied externally to the pains occasioned by\nincantations was said to be very efficacious. Others added garlic,\nand twenty-four hours after exposed the mixture to the smoke of the\nkitchen-fire. Others again took the ordure of the bewitched person, made\nsausage of it, and hung it up to be smoked in the kitchen-fire.\n\nVarious instances are given of the efficacy of human ordure in undoing\nthe work of witches; it was to be applied alone or mixed with garlic or\nassaf\u0153tida.\n\nTake a liver, cut in pieces, and secretly place in the urinal of the\npatient; if the patient unconsciously use the chamber for defecation he\nwill recover\u2014(\u201cSagen-M\u00e4rchen, Volksaberglauben,\u201d etc., Drs. Birlinger and\nBuck, p. 481.)\n\nThe method of curing fevers by imbedding clippings of the finger and toe\nnails of the patient in wax and affixing to another person\u2019s door-post,\nis mentioned by Pliny (lib. xxxviii. c. 24).\n\nThe same are given, with the others already noted, by\nFrommann.\u2014(\u201cTractatus de Fascinatione,\u201d p. 1003 _et seq._)\n\nEtmuller says that the oak was the tree most highly commended; to secure\na good set of teeth, one of the milk teeth was buried in an oak; to\nrestore falling hair, some of the patient\u2019s hair; to cure gout, some of\nhis toe-nail clippings, etc.\u2014(Etmuller, vol. i. p. 127.)\n\n\u201cIn Donegal, the sufferer should seek a straw with nine knees, and cut\nthe knots that form the joints of every one of them, any superfluous\nknots being thrown away; then bury the knot in a midden or dung-heap; and\nas the joints rot, so will the warts.\u201d\u2014(\u201cFolk-Medicine,\u201d p. 57.)\n\nGrose says, \u201cTo cure warts, steal a piece of beef from a butcher\u2019s shop\nand rub your warts with it; then throw it down the necessary-house, or\nbury it; and as the beef rots, your warts will decay.\u201d\u2014(Brand, \u201cPop.\nAnt.\u201d vol. iii. p. 276, art. \u201cPhysical Charms.\u201d)\n\nThe American cures for warts in which the sufferer is enjoined to steal a\npiece of meat, etc., are a perfect \u201csurvival\u201d from the above, while the\n\u201ccure\u201d given by Mark Twain, in his story of \u201cHuckleberry Finn\u201d\u2014\n\n    \u201cBarley-corn, barley-corn, Indian meal shorts,\n    Spunk water, spunk water, swallow these warts,\u201d\n\nmay be classed as a \u201cdistorted survival.\u201d\n\n\u201cA piece of meat is cut from one of the arms of the menaced man (i. e.\nmenaced with death), and a lock of hair from the opposite side of his\nhead, and cast into the fire; and he is rubbed with artemisia, dipped\nin water, as this plant is the food of the ghosts. These rites, omitting\nthe cutting of the flesh and hair, must be performed on four successive\nnights.\u201d\u2014(\u201cDeath and Funeral Customs among the Omahas,\u201d Francis La\nFlesche, in \u201cJour. of Amer. Folk-Lore,\u201d Jan.-March, 1889, p. 4.)\n\n\u201cThe Orkney islanders will wash a sick person and then throw the water\ndown a gateway in the belief that the sickness will leave the patient and\nbe transferred to the first person who passes through the gate.\u201d\u2014(\u201cThe\nGolden Bough,\u201d Frazer, vol. ii. p. 153.)\n\nThese cures by \u201ctransplantation\u201d are still to be found in full vigor\namong the descendants of the immigrants from Westphalia and the\nPalatinate who made their homes in the State of Pennsylvania.\n\nFor the cure of jaundice: \u201cHollow out a carrot, fill it with the\npatient\u2019s urine, and hang it, by means of a string, in the fireplace.\nAs the urine is evaporated, and the carrot becomes shrivelled, the\ndisease will leave the patient. In this there is an evident belief in the\nconnection between the properties and color of the carrot and the yellow\nskin of the patient having jaundice. To this class may belong the belief\nrespecting the use of a band of red flannel for diphtheria, and yellow or\namber beads for purulent discharges from the ears.\u201d\u2014(\u201cFolk-Med. of the\nPenn\u2019a Germans,\u201d Hoffman, Amer. Phil. Society, 1889.)\n\nReference should be had to Black\u2019s notes upon a similar custom\nin Staffordshire, where, instead of a carrot, a bladder is\nfilled.\u2014(\u201cFolk-Medicine,\u201d p. 56.)\n\n\u201cConvulsions in a child are sometimes due to the influence of the\nfairies.\u201d Mooney describes a cure effected by a mother who \u201cpicked\nfrom the roadside ten small white pebbles, known as \u2018fairy stones.\u2019\nOn reaching home, she put nine of these stones into a vessel of urine\nand threw the tenth into the fire. She also put into the vessel some\nchicken-dung and three sprigs of a plant (probably ivy or garlic) which\ngrew on the roof above the door. She then stripped the child and threw\ninto the fire the shirt and other garments which were worn next the skin.\nThe child was then washed from head to foot, wrapped in a blanket and put\nto bed. There were nine hens and a rooster on the rafters above the door.\nIn a short time the child had a violent fit and the nine hens dropped\ndead upon the floor. The rooster dropped down from his perch, crew three\ntimes, and then flew again to the rafters. If the woman had put the tenth\nstone with the others, he would have dropped dead with the hens. The\nchild was cured.\u201d\u2014(\u201cMed. Mythol. of Ireland,\u201d James Mooney, \u201cAmer. Phil.\nSoc.\u201d 1887.)\n\nMooney remarks upon the above: \u201cThis single instance combines in itself\na number of important features in connection with the popular mythology;\nthe dung, the urine, the plant above the door, the chickens, the fire\nand the garment worn next the skin, and introduces also a new element\ninto the popular theory of disease, viz.: the idea of vicarious cure,\nor rather of vicarious sacrifice. This belief, which is general, is\nthat no one can be cured of a dangerous illness, unless, as the people\nexpress it, \u2018something is left in its place\u2019 to suffer the sickness and\ndeath.\u201d\u2014(Idem.)\n\nIn the case of a \u201cchangeling child,\u201d the mother was ordered to leave\nit \u201con the dung-hill to cry and not to pity it.\u201d\u2014(Hazlitt\u2019s edition of\n\u201cFairy Tales,\u201d London, 1875, p. 372.)\n\n\u201cAt Sucla-Tirtha, in India, an earthen pot containing the accumulated\nsins of the people, is annually set adrift on the river.\u201d\u2014(\u201cThe Golden\nBough,\u201d Frazer, p. 192, vol. ii.)\n\nSee notes under \u201cCatamenial Fluid,\u201d from Etmuller.\n\n\n\n\nXLVI.\n\nTHE USE OF THE LINGAM IN INDIA.\n\n\nIn connection with the Lingamic ritual in India, there remain usages now\ndegenerated into symbolism, which cannot be interpreted in any other\nsense than as \u201csurvivals\u201d of very obscene and disgusting practices in the\nprimitive life of that region. In describing the sacrifice called Poojah,\nMaurice says: \u201cThe Abichegam makes a part of the Poojah. This ceremony\nconsists in pouring milk upon the lingam. This liquor is afterwards kept\nwith great care, and some drops are given to dying people that they may\nmerit the delights of the Calaison.\u201d The \u201csalagram of the Vishnuites\nis the same as the lingam of the Seevites.\u201d \u201cHappy are those favored\ndevotees who can quaff the sanctified water in which either has been\nbathed.\u201d\u2014(\u201cInd. Ant.\u201d vol. v. pp. 146, 179.)\n\nDulaure describes the rites of the Cochi-couris, in which the sacred\nwater of the Ganges is first poured upon the lingam; it is then preserved\nto be dealt out in drops to the faithful; it is specially serviceable in\nsoothing the last hours of the dying. The Lingam is the Phallic symbol.\nThe water or milk sanctified by it may represent a former employment of\nurine, such, as will be shown, as prevailed all over Europe. The use of\nlingam water is perhaps analogous to that of mistletoe water, previously\nnoted.\n\nIn speaking of the \u201cmysteries\u201d of the goddess \u201cCotitta,\u201d a popular Venus\nof the isle of Chios, Dulaure says: \u201cLes initi\u00e9s, qui se livraient \u00e0\ntous les exc\u00e8s de la d\u00e9bauche, y employaient le Phallus d\u2019une mani\u00e8re\nparticuli\u00e8re; ils \u00e9taient de verre et servaient de vases \u00e0 boire.\u201d He\nquotes Juvenal, satire 2, verse 95, as saying of the extreme license\nof these mysteries: \u201cvitreo bibit ille Priapo.\u201d\u2014(\u201cDes Divinit\u00e9s\nG\u00e9n\u00e9ratrices.\u201d)\n\nDoes not the preceding paragraph, in the lines from the Roman satirist,\nconceal under a very gauzy veil, a dirty proceeding akin to the urine\ndance of the Zu\u00f1is?\n\nFrommann quotes the above lines from Juvenal, without attempting to enter\nupon an explanation of them. (See \u201cTract. de Fascinatione,\u201d p. 333.) Rev.\nLewis Evans, a Fellow of Wadham\u2019s College, Oxford, translates them as\nfollows in his edition of \u201cJuvenal:\u201d\u2014\n\n    \u201cAnother drains a Priapus-shaped glass.\u201d\n\nBut Gifford renders it:\u2014\n\n    \u201cSwill from huge glasses of immodest mould.\u201d\n\nMontfaucon says that in the Festivals of Priapus \u201ccelebrated by the\nwomen ... the priestess sprinkles Priapus with water.\u201d\u2014(\u201cl\u2019Antiquit\u00e9\nexpliqu\u00e9e,\u201d lib. i. part 2, c. xxviii.; in the first volume is a\nrepresentation of a phallic vase with human ears attached.)\n\n\u201cVerser quelques gouttes sur la t\u00eate dans la bouche des\nagonisants.\u201d\u2014(Dulaure, \u201cDes. Div. Generat.,\u201d Paris, 1825, pp. 105, 106,\n111.)\n\n\u201cIn a manuscript of the church of Beauvais about the year 500, it is said\nthat the chanter and canons shall stand before the gates of the church,\nwhich were shut, holding each of them urns full of wine with glass\ncups, of whom one canon shall begin the Kalends of January.\u201d\u2014(Fosbroke,\n\u201cBritish Monachism,\u201d p. 81.)\n\nIn out of the way nooks and corners in Europe, intelligent observers may\nstill stumble upon traces of the religious observances alluded to in\nJuvenal; Mr. Macaulay, of Philadelphia, Penn\u2019a, who lived for a time near\nMonaco, in the Riviera, imparts the information that, in that section of\nItaly he had personally noticed such a peculiar custom; i. e. that of\nassembling each family on Christmas eve, in a semicircle, round the fire;\nthe youngest boy urinated on the blazing log; then the father took a\nglass goblet, filled with white wine, and sprinkled the log with an olive\nbranch; finally, all sipped from the goblet, the contents of which Mr.\nMacaulay said he had been told were undoubtedly symbolical of urine.\n\nAmong people farther to the north, the same worship of fire by offering\nfood and drinking a libation still obtains without any offensive features.\n\nIn Sweden and Norway \u201cearly in the morning, the good wife has been\nup, making her fire and baking; she now assembles her servants in a\nhalf-circle before the oven door, they all bend the knee, take one bit of\ncake, and drink the fire\u2019s health; what is left of cake or drink is cast\ninto the flame.\u201d\u2014(Grimm, \u201cTeut. Mythol.\u201d vol. ii. p. 629.)\n\n\u201cOur German sagen and m\u00e4rchen have retained the feature of kneeling\nbefore the oven and praying to it.... The unfortunate, the persecuted,\nresort to the oven and bewail their woe, they reveal to it some secret\nwhich they dare not confess to the world.\u201d\u2014(Idem, p. 629.)\n\n\u201cA leur Coleda, les Serbes font br\u00fbler une b\u00fbche de ch\u00eane, l\u2019arrosent\nde vin, la frappent en faisant voler les \u00e9tincelles, et crient: \u2018Autant\nd\u2019\u00e9tincelles, autant de ch\u00e8vres et de brebis.\u2019\u201d\u2014(\u201cLes Primitifs,\u201d R\u00e9clus,\np. 111.)\n\nThe resemblance to the customs of the East Indies was, in places, even\ncloser than as above indicated.\n\nInman tells of sterile women who drank \u201cpriapic wine,\u201d i. e. wine poured\nupon an upright conical stone representing the lingam, and then collected\nand allowed to turn sour.\u2014(Inman, \u201cAncient Faiths,\u201d etc., vol. i. p. 305,\narticle \u201cAsher.\u201d)\n\nThe same statement is to be found in Hargrave Jennings\u2019 work,\n\u201cPhallicism,\u201d London, 1884, p. 256, but it seems to be repeated from\nInman and Dulaure. Campbell reports that \u201camong the principal relics of\nthe Church at Embrun was the statue of Saint Foutin. The worshippers of\nthis idol poured libations of wine upon its extremity, which was reddened\nby the practice. This wine was caught in a jar and allowed to turn sour.\nIt was then called \u2018holy vinegar,\u2019 and was used by the women as a lotion\nto anoint the yoni.\u201d\u2014(\u201cPhallic Worship,\u201d Robert Allen Campbell, St.\nLouis, Mo., 1888, p. 197.)\n\nAmong the Apache Indians of Arizona, the Zu\u00f1is, Moquis, and Pueblos, the\nauthor has seen large arrow or spear shaped pieces of flint which had\nbeen obtained under peculiar circumstances, were regarded as possessed\nof great virtues, and were worn round the necks by the women, generally\nby those who professed \u201cmedicine\u201d powers. Fragments of these flints\nwere ground to fine powder, and administered to women while pregnant,\nto ensure safe delivery; all that was learned of these stones will be\npresented in another work; the veneration paid them seems to be closely\nassociated with the worship of lightning. Vallencey, in his \u201cCollectanea\nde Rebus Hibernicis,\u201d No. xiii. 17, says: \u201cIn the Highlands of Scotland,\na large chrystal, of a figure somewhat oval, was kept by the priests\nto work charms by; water poured upon it at this day is given to cattle\nagainst diseases; these stones are now preserved by the oldest and most\nsuperstitious in the country.\u201d\u2014(Brand, \u201cPop. Antiq.\u201d vol. iii. p. 60,\nart. \u201cSorcerer.\u201d)\n\n\n\n\nXLVII.\n\nPHALLIC SUPERSTITIONS IN FRANCE AND OTHER PARTS OF EUROPE.\n\n\nAmong the peasantry of Ireland there are in use certain prehistoric\narrow-heads, believed by them to be fairy darts. \u201cWhen an illness is\nsupposed to be due to the influence of the fairies, ... this \u2018fairy dart\u2019\n... is put into a tumbler and covered with water, which the patient then\ndrinks, and if the fairies are responsible for his sickness, he at once\nrecovers.\u201d\u2014(\u201cMedical Mythology of Ireland,\u201d Mooney, Amer. Phil. Soc.,\n1887.)\n\nAnd in like manner,\u2014as has already been shown of the sacred character\nattaching, among the people of the far East, to water, wine, or milk\nwhich had been poured over the lingam,\u2014the women of France solaced\nthemselves with the hope that children would come to those who drank\nan infusion containing scrapings from the phalli, existing until the\noutbreak of the French revolution, at Puy en Velay, in the church of\nSaint Foutin, in the shrine of Saint Guerlichon, near Bruges, in the\nshrine of Guignolles, near Brest; and in that of an ancient statue of\nPriapus, at Antwerp.[86]\n\n\n\n\nXLVIII.\n\nBURLESQUE SURVIVALS.\n\n\nA new task now presents itself, the examination into burlesque survivals\nof rites and usages no longer countenanced as matters of religious\nimportance.\n\nReligion is not content with being tenacious of its ceremonial; it often\ngoes so far as to sanctify reversions to usages and modes of thought\nwhich have passed out of the recollection of the people; in doing this,\nit is frequently necessary that some explanation be invented, as the\nhierophants themselves are generally ignorant of the true reasons for\ntheir conduct; but more ordinarily mankind accepts and complies with\nritualistic precepts without inquiry, and even with a vague belief that\nthe more archaic a practice may be, the more efficacy it must necessarily\nhave in securing protection and good fortune.\n\nThe Hindu festival of Holi, Huli, or Hulica, familiar to most readers,\nhas thus been outlined by a recent witness as celebrated in the provinces\nnear Oudeypore.[87] The proceedings are characterized as saturnalia,\nattended with much freedom and excessive drunkenness:\n\n\u201cThe importance of the study of popular traditions, though recognized\nby men of science, is not yet understood by the general public. It is\nevident, however, that the mental tokens which belong to one intellectual\nstock, which bear the stamp of successive ages, which connect the\nintelligence of our day with all periods of human activity, are worthy\nof serious consideration. Much of this time-honored currency is rude\nand shapeless, it may be ore scarcely marked by the die; but among the\ntreasures silver and gold are not wanting. An American superstition\nmay require for its explanation reference to Teutonic mythology, or\nmay be directly associated with the philosophy, monuments, and arts of\nHellas.... It is, however, now a recognized principle that higher forms\ncan only be comprehended by the help of the lower forms out of which\nthey grew.... The only truly scientific habit of mind is that wide and\ngenerous spirit of modern research which, without disdain and without\nindifference, embraces all aspects of human thought, and endeavors in\nall to find a whole.\u201d\u2014(Prof. W. W. Newell, in \u201cJournal of American\nFolk-Lore,\u201d Jan.-March, 1889.)\n\n\u201cIt is not too much to assert, once for all, that meaningless customs\nmust be survivals; that they had a practical, or at least ceremonial\nintention when and where they first arose; but are now fallen into\nabsurdity from having been carried on in a new state of society, where\ntheir original sense has been discarded.\u201d\u2014(\u201cPrimitive Culture,\u201d E. B.\nTylor, New York, 1874, vol. i. p. 85.)\n\n\u201cI believe that no custom which we find among early races was initiated\nwithout some very good reason why, though those who practise it may long\nhave lost it, and even have been obliged to invent a new one, utterly\ndifferent from the original, to explain the rite which they ignorantly\npractise.\u201d\u2014(Personal letter from J. W. Kingsley, Esq., M. D., Brome Hall,\nScole, England.)\n\n\u201cThe serious business of ancient society may be seen to sink into\nthe sport of later generations, and its serious belief to linger\non in nursery folk-lore, while superseded habits of old-world life\nmay be modified into new-world forms, still powerful for good and\nevil.\u201d\u2014(\u201cPrimitive Culture,\u201d E. B. Tylor, London, 1871, vol. i. p. 15.)\n\nAnd again: \u201cReligion holds on, with the tenacity of superstition, to all\nthat has ever been practised.\u201d\u2014(\u201cCustom and Myth,\u201d Andrew Lang, New York,\n1885, p. 241.)\n\nA brighter light will be thrown upon future investigations by regarding\nfolk-lore and folk-usage, especially folk-medicine, as the crystalization\nof primordial religious thought and practice.\n\n\u201cIt can hardly be too often repeated, since it is not yet generally\nrecognized, that, in spite of their fragmentary character, the popular\nsuperstitions and customs of the peasantry are by far the fullest and\nmost trustworthy evidence we possess as to the primitive religion of\nthe Aryans. Indeed, the primitive Aryan, in all that regards his\nmental fibre and texture, is not extinct. He is amongst us to this\nday. The great intellectual and moral forces which have revolutionized\nthe educated world, have scarcely affected the peasant. In his inmost\nbeliefs, he is what his forefathers were in the days when forest trees\nstill grew, and squirrels played on the ground where Rome and London now\nstand.\n\n\u201cHence every inquiry into the primitive religion of the Aryans should\neither start from the superstitious beliefs and observances of the\npeasantry, or should at least be constantly checked and controlled\nby reference to them. Compared with the evidence afforded by living\ntradition, the testimony of ancient books on the subject of ancient\nreligion is worth very little. For literature accelerates the advance of\nthought at a rate which leaves the slow progress of opinion by word of\nmouth at an immeasurable distance behind. Two or three generations of\nliterature may do more to change thought than two or three thousand years\nof traditional life. But the mass of the people, who do not read books,\nremain unaffected by the mental revolution wrought by literature; and so\nit has come about that in Europe, at the present day, the superstitious\nbeliefs and practices which have been handed down by word of mouth are\ngenerally of a far more archaic type than the religion depicted in the\nmost ancient literature of the Aryan race.\u201d\u2014(\u201cThe Golden Bough,\u201d James G.\nFrazer, M. A., London, 1890, Preface, viii, ix.)\n\nThe people of Rangoon, Siam, observe a peculiar usage at the time\nof their New Year. Every man, woman, boy, or girl is armed with a\n\u201csquirt-gun,\u201d with which all people on the street are drenched.[88]\n\nElliott, apparently quoting from Zagoskin (a Russian explorer, _temp._\n1843), says that the Alaskans have \u201centertainments\u201d in the \u201ckashga.\u201d\n\u201cIt sometimes happens, on these occasions, that lovers of fun sprinkle\nthe women with oil, or with that fluid which they use in place of soap,\nsquirted from small bladders concealed about their persons, and such\njokes are never resented.\u201d\u2014(\u201cOur Arctic Province,\u201d Henry W. Elliott, New\nYork, 1887, p. 392.)\n\n\u201cFrom the very beginning effigies of the most revolting indecency are set\nup in the gates of the town and in the principal thoroughfares.\n\n\u201cTroops of men and women, wreathed with flowers and drunk with bang,\ncrowd the streets, carrying sacks full of a bright red vegetable powder.\nWith this they assail the passers-by, covering them with clouds of\ndust, which soon dyes their clothes a startling color. Groups of people\nstanding at the windows retaliate with the same projectile, or squirt\nwith _wooden syringes red and yellow streams of water into the streets\nbelow_.\u201d\n\nThe Nautch dances reach the acme of voluptuousness, and the accompanying\nchants are filled with suggestiveness. The author here quoted says that\nHolica was the Indian Venus.\n\nAn eminent authority says that \u201cthis red powder (_gul\u00e0l_) is a sign of\na bad design of an adulterous character. During the holi holidays the\nMaharaj throws _gul\u00e0l_ on the breasts of female and male devotees, and\ndirects the current of some water of a yellow color from a syringe upon\nthe breasts of females.\u201d\u2014(Inman, \u201cAncient Faiths embodied in Ancient\nNames,\u201d p. 393.)\n\nThis \u201cyellow water\u201d may be a survival of and a refinement upon urine.\nThe Apaches and Navajoes, close neighbors of the Zu\u00f1is, have had until\nvery recently (and may still celebrate) the dance of the Joshk\u00e2n, in\nwhich clowns scatter upon the spectators, from bladders wound round their\nbodies, water, said to be representative of urine.\n\nAmong the Aztecs there was a festival allowing the fullest license to\nclowns, armed with bladders filled with red powder or fine pieces of\nmaguey paper attached by strings to short poles. With these bladders\nall persons caught in the streets, especially women and girls, were\nmercilessly buffeted.\u2014(Sahagun, vol. ii. in Kingsborough\u2019s \u201cMexican\nAntiquities,\u201d vol. vi. p. 33, and again vol. vii. p. 83.)\n\nHis account says that in the seventeenth month, which was called\n\u201cTititl,\u201d and corresponded almost to our winter solstice, the\nMexican year being divided into eighteen months of twenty days each,\nbeginning with our February, the Aztec populace played a game called\n\u201cnechichiquavilo.\u201d\n\nAll the men and boys who wished to play this game made little bags or\nnets, filled with the pollen of the rush, called \u201cespada\u00f1a,\u201d or with\npaper cut in fine pieces. These were attached to cords or ribbons half a\nyard long, in such a manner that a blow could be struck with them. Others\nmade these bags like gloves, which they stuffed as above stated, or with\nleaves of green maize. No one was allowed, under penalty, to put into\nthese bags any stones, or anything else which could hurt.\n\nThe boys at once began to play this game, in the way of a sham-battle,\nhitting each other on the head, or wherever else they could. As the\nfun increased the more mischievous of the boys began to beat the young\nmaidens passing along the street. At times three or four young boys\nwould attack one girl, and beat her so hard as to weary her and make\nher cry. The more prudent of the young girls, in going from point to\npoint, carried a club with which to defend themselves. Some of the\nboys concealed the bag, and when any old women carelessly approached\nthey would suddenly begin to beat them, crying out, \u201cChichiquatzinte\nmantze!\u201d\u2014which means, \u201cOur mother, this is the bag of the game!\u201d[89]\n\nThe following is Torquemada\u2019s description:\u2014\n\n\u201cIn the festival in honor of the goddess Yamatecuhtli, or \u201cprincipal old\nwoman,\u201d in the seventeenth month of the Mexican calendar, all the people\nof the city made bags after the manner of purses, and stuffed them full\nof hay and straw and other things, which would have no weight and do no\nharm, and, attaching them to a cord, carried them hidden under their\ncloaks. With these bags they buffeted all the women they met on the\nstreet.\u201d[90]\u2014(Torquemada, \u201cMonarchia Indiana,\u201d lib. x. cap. 29.)\n\nHe recognizes the similarity between this and the blind-man\u2019s-buff games\nof other countries.\n\nA contributor to \u201cAsiatic Researches\u201d calls this powder of the Huli\nfestival a \u201cpurple powder,\u201d and claims that the idea is to represent the\nreturn of spring, which the Romans call \u201cpurple.\u201d[91]\n\nIn some parts of North America the 1st of April is observed like Saint\nValentine\u2019s Day, with this difference, that the boys are allowed\nto chastise the girls, if they think fit, either with words or\nblows.\u2014(Brand, \u201cPopular Antiquities,\u201d vol. i. p. 141, article \u201cApril\nFool\u2019s Day.\u201d)\n\n\nA FEW REMARKS UPON THE USE OF BLADDERS IN RELIGIOUS CEREMONIES.\n\nWhether or not primitive man, excited by his insatiate, omnivorous\nappetite for gods, under the impulses of which he deified winds, waters,\ntrees, and stones, and looked with a veneration not far removed from\ndevotion itself, upon the holy graals, chalices, and other paraphernalia\nof his ritual, should have associated a mysterious power with the\nbladders he employed to hold his urine and ordure is a question which no\none can to-day determine.\n\nFor our own cow-worshipping Aryan ancestry bladders were a natural means\nof transporting liquids, exactly as they remain among the Apaches and\nother Indian tribes of America.\n\nIntroduced of necessity into religious ceremonial, they would, with the\nadvance of years, and in spite of the improvement which might be brought\nabout in the domestic comfort of the people at large, gain a certain\n\u201cmedicine\u201d value, strictly parallel to that which we know has been gained\nby the gourd-rattle, which, in not a few cases, has been consulted as an\noracle, and adored as a god.[92]\n\nThe author has observed a number of instances of the use by Sioux,\nApache, and other Indians, of bladders tied in the hair as an \u201cornament\u201d\nlong after traders had placed within reach glass beads, feathers, and\nother means of decoration. The Hottentots kept drinking-water in \u201cthe\nintestines of animals.\u201d\u2014(Thurnberg, in Pinkerton, vol. xvi. pp. 38, 73,\n141.)\n\nOf the Patagonians we are informed that \u201cthe only vessels they use for\ncarrying water are bladders.\u201d\u2014(\u201cAdventure and Beagle,\u201d vol. i. p. 93.)\n\nWe are informed that the Shamans of Alaska throw into the sea inflated\nbladders and watch them sink, as a means of divination.\u2014(\u201cOur Arctic\nProvince,\u201d Elliott, p. 393.)\n\nIn some parts of rural England there were kept up even to our own day\ncertain feasts or ceremonies, connected with the ploughing of the land.\nThese \u201cfool-plough\u201d days varied in different sections from early in\nJanuary to Shrove Tuesday. They partook of the nature of a frolic, the\nplough being driven by a clown armed with a bladder, with which he urged\nhis team. There were certain peculiarities connected with this custom\nindicative of a Pagan origin. The clown was attired as a woman, there\nwas music, the plough was drawn three times round a fire, the blacksmith\nreceived \u201csharping corn\u201d for sharpening the plough-irons, and the whole\nended with feasting, in which the cock figured as one of the articles\nof food. All this suggested to the writer in Brand a relationship with\nthe \u201cCompitalia\u201d of the Romans and \u201cthe three sacred ploughings\u201d of the\nAthenians; also the sacred ceremonial ploughing of the Chinese.\u2014(Brand,\n\u201cPopular Antiquities,\u201d vol. i. pp. 505 _et seq._, article \u201cFool-Ploughs.\u201d)\n\nBruce describes the commander-in-chief of the Abyssinian army on an\nexpedition against the Gallas while in the act of making his toilet. \u201cA\nman was then finishing his head-dress by plaiting it with some of the\nlong and small guts of an ox, which I did not perceive had ever been\ncleaned.\u201d\u2014(Bruce, \u201cNile,\u201d vol. iv. p. 212.)\n\nThe Gallas of Abyssinia, upon slaughtering an ox, \u201chang the entrails\nround their necks, or interweave them with their hair.\u201d\u2014(Maltebrun, \u201cUn.\nGeography,\u201d Boston, 1847, vol. ii. p. 47, article \u201cAbyssinia.\u201d)\n\nBruce describes a chief of the Gallas as having \u201chis long hair plaited\nand interwoven with the bowels of oxen, and so knotted and twisted\ntogether as to render it impossible to distinguish the hair from the\nbowels.... He had likewise a wreath of guts hung about his neck, and\nseveral rounds of the same about his middle.\u201d\u2014(\u201cNile,\u201d vol. iv. p. 560.)\n\n\u201cTheir favorite ornament is composed of the entrails of their oxen,\nwhich, without superfluous care in cleansing them, are plaited in\nthe hair and tied as girdles round the waist.\u201d\u2014(\u201cEncyc. of Geog.,\u201d\nPhiladelphia, 1855, vol. ii. p. 588, article \u201cAbyssinia.\u201d)\n\n\u201cA Norwegian witch has boasted of sinking a ship by opening a bag in\nwhich she had shut up a wind. Ulysses received the winds in a leather bag\nfrom \u00c6olus, king of the winds.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. i. p.\n27.)\n\nAn examination of the examples just adduced, as well as of those\nintroduced under \u201cCures by Transplantation,\u201d would seem to show that\nbladders were used in preference to material just as available and\nconvenient, and that when a substitution was made it was always by a\nhorn or a glass, clear as the entrail which it no doubt was supposed to\nresemble. The god Crepitus, as we have shown, was symbolized as a swollen\npaunch. The clowns of the circuses of the present day are armed with\nbladders; but why no antiquarian has yet arisen to explain to us.\n\nBrand (\u201cPopular Antiquities,\u201d vol. i. p. 261 _et seq._, article \u201cFools\u201d)\ncontains no information on this point.\n\nThe use of the bladder is to be noted in the festivals of the Inuits.\n\u201cApr\u00e8s un superbe vacarme, ils suspendent \u00e0 des cordes une centaine\ndes vessies, prises \u00e0 des animaux tous tu\u00e9s \u00e0 coups de fl\u00e8che.\u201d\u2014(\u201cLes\nPrimitifs,\u201d R\u00e9clus, p. 110, \u201cLes Inoits Occidentaux.\u201d)\n\nThe explanation given by R\u00e9clus is as follows: \u201cFaut-il expliquer que\nles vessies, \u00e9chauff\u00e9es par la flamme, symbolisent les souffles du\nprintemps?... Qu\u2019elles symbolisent l\u2019esprit de vie qui entre dans les\nnarines?\u201d\u2014(Idem.)\n\nIt may be enough to point out the care with which these bladders must be\nselected; not every bladder will do,\u2014only those from animals killed with\narrows.\n\n\n\n\nXLIX.\n\nTHE WORSHIP OF COCKS AND HENS.\n\n\nOnly such matter has been admitted into this volume as could _prima\nfacie_ be considered as having the right of entry; the greatest care has\nbeen taken to avoid distortion or mutilation of authorities, and much has\nbeen excluded that might have been presented without running a risk of\nbeing accused of unfairness.\n\nFor example, as old an authority as John de Laet calls attention to\nthe great prevalence of intoxication and debauchery among the Indians\nof Vextipa, near Mexico, who on feast days had the ancient custom of\nbecoming drunk as beasts and committing enormous excesses.[93] And in\nlike manner the first missionaries in Canada complained of the brutal\norgies of the natives, in which, under cover of darkness and the cloak\nof their superstitions, deeds were committed which the pen dared not\ndescribe. Ample reference to these has been preserved in the Jesuit\nrelations, and in the exact and interesting American treatises dependent\nso largely upon them.[94] It is more likely, however, that the Huron\nand Algonkin saturnalia were, in general terms, scenes of promiscuous\nlicentiousness.\n\nOnly two authorities can be cited, Fathers Le Jeune and Sagard, who\ninstance the use of human urine or ordure under spiritual direction; all\nothers leave the inference that the bacchanalia of which they were the\nreluctant and disgusted observers had no other peculiarity than that of\nunrestrained sexual intercourse.\n\nIt would be hard to find a better example of the tenacity of superstition\nthan that which the subjoined extract from the \u201cEvening Star,\u201d of\nWashington, D. C., shows as existing under our own noses.\n\n                \u201cA CURIOUS HUNGARIAN SUPERSTITION.\n\n    \u201cA correspondent of the \u2018Philadelphia Press,\u2019 at Pottsville,\n    Pa., tells of a curious scene he witnessed in the Hungarian\n    quarter. A number of children were running round barefooted,\n    beating tin pans and boxes. In the midst of the circle they\n    were describing was a live baby buried up to the neck in the\n    cold ground with a shawl wound round its throat for protection.\n    It was learned that the object of putting the baby in this\n    peculiar position was to cure it of a skin disease, the Huns\n    having the same faith in the curative properties of mother\n    earth that is characteristic of many savage tribes.\n\n    \u201cWhile the child was thus experiencing the medicinal virtues of\n    the earth packed round its body, the boys beat upon the pans\n    in order to frighten away the evil spirit that had caused the\n    disease.\u201d\n\nA retrospective glance at the long list of excrementitious remedies\ncollected shows that both the disease to be treated and the remedy by\nwhich the cure was to be effected were regarded as entirely beyond the\ndomain of human science. Even in these cases, where medicines, pure and\nsimple, as we should now recognize them, were to be administered, there\nwas a complication of mysterious mummery and ceremony, the first vestige\nof the former power of the medicine-man. Thus felons could be treated by\ntracing a circle round them with a dead man\u2019s bone; but the circle, we\nshould remember, was pre-eminently the line of magic.[95]\n\nTeeth were worn as amulets, or given as medicine in disease, but it was\nessential that they should be drawn from the jaw before the burial of the\nbody; or that they should be the first shed by a child; that they should\nbe those of a man who had died a violent death; or that they should be\ncaught before they touched the ground.\n\nIf they were not to be used immediately, they were not to be carried\nabout, but were to be buried in the bark of a tree.\n\nThe skull of a man was a remedy for the diseases of men only; that of a\nwoman, for those of the female sex.\n\nThere were combinations of numbers; no medicine was to be administered\nan even number of times; of color[96] based upon the doctrine of\nsignatures which taught among other things, that red medicines cured red\ndiseases, and saffron-tinted ones, those of the jaundice type. There\nwere iron-clad formul\u00e6 for gathering medicinal plants in which the hour\nof the day, the season of the year, the age of the moon, the position of\nthe planets, the hand to be used in plucking, the silence to be observed,\nwere all sedulously inculcated and enjoined.\n\nThere were charms and counter-charms, such as the Dea-soil and the\nBadershin of the Druids, in which the same magical incantation, used in\ndifferent manners, i. e. going with or against the sun, induced contrary\nresults.\n\nTraces of all these superstitious ideas are to be looked for in[97]\nclose association with the administration of excrementitious remedial\nagents, or the incantations in which such agents appear.\n\nThe method of curing incontinence of urine by micturating into a dog\nkennel probably belongs to the class of the Druidic Badershin or\nWidershin, to which also we might be able to refer, did we know more\nabout it, the very ancient and widely-disseminated charact or charm,\n\u201cDiabolus effodiat,\u201d etc.\n\nThus, in making use of lion-dung, it was recommended that it should be\nthat of a lioness which had brought forth young; and, to continue the\nsubject, we find the dung of black cows, the dung of bulls and cows\n\u201ccollected in the month of May,\u201d \u201cwater of cow-dung collected in May and\nJune,\u201d etc., specially enjoined in the compounding of prescriptions.\n\nQuestions of the deepest interest spring up like weeds as we re-examine\nour text. Of these, it is impossible to enumerate all, or to elaborate\nthese remarks into a disquisition upon religio-medical botany; one or\ntwo, however, will be named. Why was hyoscyamus (henbane) added to human\nordure and human urine for the frustration of witchcraft? Was it because\nthis plant was able to kill the chicken-god sacred to so many European\npeoples, and still to be detected upon the spires of our churches? Was\nthe chicken-god, or to adopt modern language, was the god of whom the\nchicken was the symbol, friendly to witches? Being one of the principal\ndeities of a supplanted cultus, he must necessarily have been the\npower, or one of the powers, invoked by the witches who were the secret\nadherents of the old order of things spiritual.\n\nAgain, we read that in treating the bewitched, their limbs were bathed\nin their own urine; to which, Frommann says, some added assaf\u0153tida and\nothers garlic; but assaf\u0153tida was called \u201cmerde du Diable.\u201d (\u201cBib. Scat.\u201d\np. 128.) Was this fetid gum sacred to some god, and was this dung-god,\nor were dung-gods in general, the powers to be invoked for rendering\nnugatory the assaults of witches?\n\nIn our quotations we have shown that, in the opinion of old authors\nnothing equalled human ordure for baffling witches, and Luther has been\ncited as expressing the belief that Satan fled in dismay from human\nflatulence.\n\nThis belief has been transplanted to American soil with the German\nimmigrants settled in the State of Pennsylvania.\n\nHoffman speaks of a \u201cquack\u201d who gave a credulous dupe \u201csome charms and\nvile-smelling herbs, which he was directed to burn in his house so as to\ndrive out the evil and remove the visitor\u201d (i. e. the spirit which was\ntroubling the dupe).\u2014(\u201cFolk-Med. of the Penn\u2019a Germans,\u201d in Trans. Amer.\nPhil. Soc. 1889.)\n\nA marked peculiarity of the list of animals is the absence of those\nbelonging to the fauna of the New World; there is no reference to the\nexcrement of the turkey, a bird unknown to the nations migrating into\nEurope; but there are to be found the names of nearly all the birds and\nbeasts known to Egyptian, Greek, Roman, Celtic, or Teutonic races, with,\nhowever, some notable exceptions; there is no mention of the excreta of\nthe bear, the swan, the wren, the parrot, and a few others; the complete\nlist contained in this work is repeated for convenience: Hare, camel,\ngoat, wild goat, bull, cow and calf, wolf, hen, chickens and cock, boar,\nwild and tame, horse, ass, hippopotamus, lynx, badger, cuckoo, swallow,\ncat, hawk, mouse, peacock, pigeon, domestic, wood-pigeon, turtle dove,\nraven, sparrow, hedge-hog, dog, ring-dove, mule, weasel, stork, vulture,\ncrocodile, starling, eagle, owl, elephant, goose, lizard, rat, duck, kid,\nchameleon, quail, kite, rabbit, deer, magpie, crow, ape, hyena, reindeer,\nfox, lion, leopard.\n\nA closer examination will discover that the ordure and urine so\nprescribed were not to be taken indiscriminately from each and every\nanimal, but that each was assigned as a remedy appropriate for some\nspecial physical disturbance.\n\nUnfortunately, modern knowledge of the medical lore, of the botanical,\nmineralogical, and chemical attainments and hagiology of the ancients\nis not so thorough that we can venture, with the positiveness warranted\nby the suspicion to which a close study of this subject gives rise, to\nassert that the dung or urine of a given animal was most suitable to\npalliate the pangs of the disease traceable to the offended dignity\nof the deity of which the particular animal was the representative or\nsymbol; but it is a fact deserving of scrutiny that such an association\nis unmistakably indicated in a number of cases.\n\nPliny says that goat-dung could be applied with benefit to ulcers upon\nthe generative organs. Was not the goat sacred to Pan (i. e., was not Pan\nhimself, in primitive days, the deified goat)? And was not Pan the god\nto whose care the generative organs were, under certain circumstances,\nconfided?\n\nWhen the feet of travellers became blistered, they were bathed with\nthe urine of asses. Was the ass, the burden-bearer, at any time, or in\nany place under the domination of the Romans, regarded as the god of\ntravellers? Fosbroke says, \u201cAn ass carried the utensils and statues in\nthe sacrifices of Cybele and at the birth of Bacchus, the god newly\nborn, but he was only sacrificed to Mars or Priapus.\u201d\u2014(\u201cEncyclop\u00e6dia of\nAntiquities,\u201d London, 1843, vol. ii. p. 1009.)\n\nPliny also prescribed asses\u2019 dung for uterine troubles,\u2014a clear\nrecognition of the animal\u2019s priapic association.\n\nHippopotamus-dung was given as a remedy for fever and ague. This monster\npachyderm lives in swamps, which are the hotbeds of malaria. By a\nmistaken analogy, the animal would have been credited with the origin of\nthe disease always to be dreaded by intruders upon its lair.\n\nWithout desiring to enter into unnecessary controversy upon the meaning\nof terms, it would seem to be perfectly reasonable to assert that the\nmajority of the deities of paganism had been zo\u00f6morphic before man\u2019s\nincreasing intellectuality anthropomorphized them, and relegated the\nanimal first to the subordinate position of being the head or limbs of\nthe god, and then to the still more ancillary one of being simply the\ncompanion or symbol.\n\nTo consider an animal a god, the messenger, attendant, companion, or\nrepresentative of that god; to offer it up as the most delectable\nsacrifice to that deity, and afterwards restrict the oblation to a part\nonly of the animal, such as its horns, hoofs, excreta,\u2014are all links in\nthe same psycho-religious chain of reasoning.\n\nMrs. Fanny D. Bergen shrewdly observes, \u201cThere seems to be the best of\nreason for believing that, to seek the origin of the popular delusion\nconcerning the curative properties of certain animal excreta, we must\nstudy the mythology of our long-ago Aryan ancestors.\u201d And again: \u201cIt has\noften happened that substances, as well as ceremonies, which originally\nhad a religious signification, in later ages degenerated into fancied\ncures for diseases; so it is more than probable that the employment of\nanimal excreta as remedies among the less intelligent classes of Europe,\nin both earlier and later times, as well as in our own newest offshoot\nfrom the Indo-European stem, is a survival of early Aryan religious\nobservance.\u201d\u2014(\u201cAnimal and Plant Lore,\u201d in Popular Science Monthly, New\nYork, September, 1888.)\n\n\u201cCar, dans la conception vraiment orthodoxe du sacrifice, l\u2019hostie,\nqu\u2019elle soit homme, femme ou vierge, agneau ou g\u00e9nisse, coq ou colombe,\nrepr\u00e9sente la divinit\u00e9 elle-m\u00eame.\u201d\u2014(\u201cLes Primitifs,\u201d R\u00e9clus, p. 366.)\n\n\u201cOur general ignorance of the popular superstitions and customs of the\nancients has already been confessed.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol.\ni. p. 363.)\n\n\u201cFrazer\u2019s remarks make very interesting reading in support of the theory\nof Zo\u00f6theistic pharmacy. He not only shows that the animals enumerated\nin this chapter were the deities in charge of the corn, rye, and other\ncereals, but that to them recourse was had for the cure of wounds, hurts,\nand aches happening to the reapers during harvest. In one example the\ncat which is introduced into the field is made to lick the laborer\u2019s\nwounds; in another, the goat\u2014which is decked with ribbons, and afterwards\nkilled with much ceremony, and eaten at the end of the harvest\u2014has its\nskin converted into a cloak, which the farmer is required to put over his\nshoulders during the coming harvest ... but if a reaper gets pains in his\nback, the farmer gives him the goat-skin to wear.\u201d\u2014(Idem, vol. ii. p. 16.)\n\n\u201cAmongst the animals whose forms the corn-spirit is supposed to take,\nare the wolf, dog, hare, cock, goose, cat, goat, cow (ox), bull, pig,\nand horse.\u201d (Idem, vol. ii. p. 1.) \u201cOther animal forms assumed by the\ncorn-spirit are the stag, roe, sheep, bear, ass, fox, mouse, stork, swan,\nand kite.\u201d\u2014(Idem, vol. ii. p. 33.)\n\nHere we have pretty nearly all our list of animals, and the excrement of\nevery one here mentioned has been and is used in the prescriptions of\nfolk-medicine, excepting the excreta of the bear and swan.\n\n\u201cRemembering that in European folk-lore the pig is a common embodiment of\nthe corn-spirit, we may now ask, May not the pig, which was so closely\nassociated with Demeter, be nothing but the goddess herself in animal\nform? The pig was sacred to her; in art she was represented carrying\nor accompanied by a pig; and the pig was regularly sacrificed in her\nmysteries, the reason assigned being that the pig injures the corn,\nand is therefore an enemy of the goddess. But after an animal has been\nconceived as a god, or a god as an animal, it sometimes happens, as we\nhave seen, that the god sloughs off his animal form, and becomes purely\nanthropomorphic; and that then the animal, which at first had been slain\nin the character of the god, comes to be the victim offered to the god,\non the ground of its hostility to the deity; in short, that the god is\nsacrificed to himself, on the ground that he is his own enemy.... As men\nemerge from savagery, the tendency to anthropomorphize or humanize their\ndivinities gains strength.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. i. p. 360.)\n\n\u201cA man would eat freely of what was regarded as the incarnation of the\ngod of another man, but the incarnation of his own particular god he\nwould consider it death to injure or eat. The god was supposed to avenge\nthe insult by taking up his abode in that person\u2019s body, and causing\nto generate there the very thing which he had eaten, until it produced\ndeath.\u201d\u2014(\u201cSamoa,\u201d Turner, p. 17.)\n\n\u201cThe ram was Ammon himself. On the monuments, it is true, Ammon appears\nin semi-human form, with the body of a man, and the head of a ram.\nBut this only shows that he was in the usual chrysalis state through\nwhich beast-gods regularly pass before they emerge as full-fledged\nanthropomorphic gods.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. ii. p. 93.)\n\n\u201cEach god has his favorite animal, which is dedicated to him, and serves\nhim as messenger.\u201d\u2014(\u201cFetichism,\u201d Baudin, p. 68.)\n\nTo write what may be designated the hagiology of animal life, as known to\nthe ancients, would be impossible. Our knowledge is too fragmentary and\ntoo confused, from the inextricable blending of the ideas of different\nraces and cults, due to the conquests by and the subversion of the Roman\nempire, when victor and vanquished reciprocally exchanged gods, or added\nto the attributes of the victorious deities those of the defeated.\n\nReligion, in the last years of the Roman empire, was a kaleidoscopic\njumble of the tenets and rituals of many races, adopting without caring\nto fully understand, whatever struck the fancy in the religion of their\nneighbors.\n\nHence it is impossible to demonstrate, what at first sight seemed to\nbe an easy task, that the excreta of any particular animal was applied\nin the treatment of the diseases over which the god to whom the animal\nwas assigned stood guard. We are not absolutely without light upon the\nsubject,\u2014just enough to discover that no animal was insignificant enough\nto be absolutely without adoration, but not sufficiently clear to define\nexactly what functions each quadruped or bird god exercised.\n\n\u201cThe representation of the devil in the shape of a he-goat goes back\nto a remote antiquity. What can have given it such a vigorous growth\namong heretics and witches? The witches all imagine their master as a\nblack he-goat, to whom, at festival-gatherings, they pay divine honors;\nconversely, the white goat atoned for and defeated diabolic influence....\nIn oaths and curses of the fifteenth and sixteenth centuries, the he-goat\napes the true god.\u201d (Grimm, \u201cTeutonic Mythology,\u201d vol. iii. p. 395.)\n\u201cThe devil, in retiring, is compelled unawares to let his foot be seen.\u201d\n(Idem, p. 994.) \u201cA kobold (horse-sprite) is also horse-footed.... To the\nwater-sprite, the whole or half of a horse\u2019s figure is attributed....\nThat is why horses are sacrificed to rivers.... A British demon, Grant,\n... shewed himself as a foal.... Loki changed himself into a mare.... The\ndevil appears as a horse in the stories of Zeno and Brother Rausch....\nIn legends, black steeds fetch away the damned.... Next to the goat, ...\nthe boar is a devil\u2019s animal.\u201d (Idem, pp. 994-996.) \u201cA soul-snatching\nwolf, the devil was already to the fathers.\u201d (Idem, p. 996.) \u201cA canine\nconformation of the devil is supported by many authorities.\u201d (Idem, p.\n996.) \u201cForemost among birds comes the raven, whose form the devil is fond\nof assuming.\u201d (Idem, p. 997.) \u201cWithin the last few centuries only I find\nthe vulture put for the devil.... Still more frequently the cuckoo.\u201d\n(Idem, p. 997.) \u201cAnother bird whose figure is assumed is the cock.\u201d\n(Idem, p. 997), \u201cWhen stag-beetles and dung-beetles are taken as devils,\n... it gives assurance of a heathen point of view.\u201d\u2014(p. 999.)\n\n\u201cIn Norway, lambs and kids, mostly black ones, were offered to the\nwater-sprite.\u201d\u2014(Idem, p. 1009.)\n\n\u201cIt is a natural and well-known fact, that the gods of one nation become\nthe devils of their conquerors or successors.\u201d\u2014(Black, \u201cFolk-Medicine,\u201d\np. 12.)\n\nGladiators wore camel\u2019s dung as a charm; it is not at all unlikely that\nto the Bedouin nomad the \u201cship of the desert\u201d was the god of fortitude.\n\nFosbroke says that it was the \u201csymbol of Arabia.\u201d\u2014(\u201cAntiquities,\u201d p.\n1011.)\n\nThe sacredness of the domestic cattle in India and elsewhere is too well\nknown to require remark; so is that of the crocodile in parts of ancient\nEgypt.\n\nThe hare was sacred in China, and is as sacred to-day to certain tribes\nof American Indians as it was to the Britons when Boadicea drew one from\nher bosom to consult as an omen before joining battle with the Roman\nlegions.\n\nThe rabbit and hare figured upon ancient Spanish coins.\u2014(Fosbroke,\n\u201cAntiquities,\u201d vol. ii. p. 1022.)\n\nThe dung of hawks, eagles, and vultures was administered to expel the\nf\u0153tus from the womb. This may have been on the principle of _similia\nsimilibus_, because these rapacious birds tore the young of other birds\nfrom their nests and devoured them. However, the eagle was worshipped\nby the Romans, Persians, and Babylonians, upon whose standards it\nperched.\u2014(See Fosbroke, \u201cAntiquities,\u201d vol. ii. pp. 1024, 1025, article\n\u201cEagle.\u201d)\n\n\u201cIt was the common symbol of Jupiter.\u201d\u2014(Idem.)\n\nThe cat was a moon-goddess symbol to the Egyptians, as well as to many\nothers.\u2014(Idem, p. 1011.)\n\nThe dog was sacred to Mercury as being the protector of shepherds.\u2014(Idem,\np. 1012.)\n\nThe dove, as well known, was one of the symbols of Venus.\n\nThe dove was also worshipped by the Assyrians.\u2014(Idem, p. 1024.)\n\nThe stork \u201caccompanies filial piety ... upon coins.\u201d\u2014(Idem, vol. i. p.\n215.)\n\nThe swallow was the emblem of Isis.\u2014(Idem, p. 216.)\n\nThe ancient Britons, the English down to modern days, the ancient Romans,\nthe Hungarians, the Scotch, and many other nations, drew omens from the\ncrossing of a man\u2019s path by a hare. It is related of Queen Boadicea that\nbefore joining battle with the Romans she drew from her bosom a hare,\nwhich she released, and from its gambols the priests drew the augury that\nsuccess was to rest with her.\u2014(See in Brand, \u201cPopular Antiquities,\u201d vol.\niii. pp. 201 _et seq._, article \u201cHare, Wolf, or Sow.\u201d)\n\nSays Plinius: \u201cThere must be something in the general persuasion that\nafter seeing a hare a man is good-looking for nine days.\u201d\u2014(\u201cSaxon\nLeechdoms,\u201d vol. i. p. 14.)\n\n\u201cThe sun was represented by the Persians under the form of a lion,\nwhich they called Mithra; and his priests were called lions, and the\npriestesses hyenas.\u201d\u2014(Fosbroke, \u201cAntiquities,\u201d vol. ii. p. 1020.)\n\nThe hyena, according to Pliny, was an especially \u201cmagic\u201d animal.\u2014(Lib.\nxxviii.)\n\nThe ape was \u201cworshipped in Egypt, and is now in India.\u201d\u2014(Fosbroke,\n\u201cAntiquities,\u201d vol. ii. p. 1008.)\n\n\u201cThe Greeks of Pythsecusa worshipped this animal\u201d (monkey).\u2014(Idem, p.\n1020.)\n\nThe wolf. \u201cThe Hebrews venerated this animal.\u201d\u2014(Idem, p. 1023.)\n\nThe wolf was \u201cconsecrated to Apollo.\u201d\u2014(Idem.)\n\nThe ancient belief all over Europe was that it was lucky to have one\u2019s\npath crossed by a wolf. This corresponds to the idea of the Apache in\nregard to the bear.\u2014(See Brand, \u201cPopular Antiquities,\u201d vol. iii. p. 202,\narticle \u201cHare, Wolf, or Sow.\u201d)\n\nThe Irish veneration for the wolf is well known.\n\nThe lynx \u201caccompanied Bacchus.\u201d\u2014(Fosbroke, \u201cAntiquities,\u201d vol. ii. p.\n1020.)\n\nThe pig was \u201csacrificed in the Eleusinian mysteries.\u201d\u2014(Idem, p. 1021.)\n\nThe cow, among the Egyptians, \u201cwas the symbol of Venus.\u201d\u2014(Idem, p. 1011.)\n\nThe elephant was \u201cpeculiar to the cars of Bacchus.\u201d\u2014(Idem, p. 1014.)\n\nThe goat. \u201cMaimonides says ... that the Zabii worshipped demons under the\nfigure of goats.\u201d\u2014(Idem, vol. ii. p. 1015.)\n\n\u201cSteeds were consecrated to the sun.\u201d\u2014(Idem, p. 1016.)\n\nThe crow, \u201canciently the symbol of Venus,\u201d was \u201csuperseded by the\nowl.\u201d\u2014(Idem, p. 1024.)\n\nThe cock was \u201cthe symbol of courage, ... consecrated to Mars; also to\nMinerva, to Bellona, to Mercury, to Esculapius.\u201d\u2014(Idem, p. 1029.)\n\nA flock of geese was kept on the Capitoline Hill in memory of the\nstory that they had saved Rome,\u2014a story which it is safe to say had no\nfoundation in fact.\n\nThe raven \u201cwas the ensign of the Danes.\u201d\u2014(Idem, p. 1030.)\n\n\u201cSo revered is he (the fox) that no place in a Mantchurian temple is too\nhigh for him.\u201d\u2014(H. E. M. James, \u201cThe Long White Mountain,\u201d London, 1888,\np. 190.)\n\n\u201cThe serpent also is greatly feared and worshipped; so is the\nhare.\u201d\u2014(Idem, p. 192.)\n\nThe peacock was sacred to Juno, whose car was drawn by those birds. Pliny\nsays that the peacock was reported to swallow its own excrement, as if\nenvying man the possession of a treasure so precious. When the dung of\nthe peacock was administered in epilepsy, vertigo, etc., the medicine was\nto be taken from the new moon to the full. Juno was a lunar deity.\n\n\u201cIt was an ancient and wide-spread custom in Europe to bestow names\nof honor on these three\u201d (bear, wolf, and fox).\u2014(Grimm, \u201cTeutonic\nMythology,\u201d vol. ii. p. 667.)\n\n\u201cThe Gypsies call the bear \u2018vieux,\u2019 or \u2018grand-p\u00e8re.\u2019\u201d\u2014(Idem, foot-note,\nquoting Victor Hugo\u2019s \u201cNotre Dame de Paris.\u201d)\n\nThe blood of a hare was regarded as one of the finest remedies for\nerysipelas and bloody flux, and this by a certain \u201csympathetic power.\u201d A\ntowel dipped in hare\u2019s blood and allowed to dry was kept to be touched to\nan epileptic patient.\u2014(See Von Helmont, \u201cOrotrika,\u201d English translation,\nLondon, 1662, pp. 114, 475.)\n\nThe Ostaiks of Siberia \u201cregardent comme sacr\u00e9 l\u2019arbre o\u00f9 un aigle a fait\nsa ponte plusieurs ann\u00e9es de suite; et ils ont aussi beaucoup d\u2019\u00e9gards\npour cette aigle. On ne peut les offenser plus cruellement qu\u2019en tuant\ncette aigle ou en d\u00e9truisant son nid.\u201d\u2014(\u201cVoyages de Pallas,\u201d vol. iv. pp.\n81, 82.)\n\nThe very name of owl (_googue_) was considered unlucky by the Abyssinians\nfor use as the watchword, although we are told that it was so used.\u2014(See\nBruce, \u201cNile,\u201d vol. iv. p. 698.)\n\nThat a belief in the sinister character of the hooting of the owl\nby night prevailed all over Europe, especially among the Romans, in\nthe period of their greatest civilization, and that this credulity\nwas transmitted down almost to our own times, see in Brand, \u201cPopular\nAntiquities,\u201d vol. iii. p. 206 _et seq._, article \u201cOwl.\u201d He quotes\nfrom Suetonius, Pliny, Ovid, Lucan, Claudia, and from various old\nEnglish authors,\u2014\u201cThe cryinge of the owle by night betokeneth deathe, as\ndivinours conjecte and deme,\u201d and\n\n    \u201cThen screech-owls croak upon the chimney-tops\n    It\u2019s certain then you of a corse shall hear.\u201d\n\nIn Egypt, \u201cit is said that in whatever house a cat died all the family\nshaved the eyebrows.\u201d\u2014(Idem, vol. iii. p. 38, article \u201cSorcery.\u201d)\n\n\u201cIn the earliest period the horse seems to have been the favorite animal\nfor sacrifice.\u201d\u2014(\u201cTeut. Mythol.,\u201d Grimm, vol. i. p. 47.)\n\nThe crow was always a bird of bad omen among the Romans.\u2014(See Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 213, article \u201cThe Crow.\u201d)\n\nRoman magicians asserted \u201cthat the heart of a horned owl applied to the\nleft breast of a woman, while asleep, will make her disclose all her\nsecret thoughts.... Persons who have it about them in battle will be sure\nto display valor;\u201d but \u201cit was ominous to see the bird itself.\u201d\u2014(Pliny,\nlib. xxix, c. 26.)\n\nThe crocodile seems to take in Borneo the place occupied so generally\nelsewhere by the serpent; although we know that in Central America\nthe alligator was revered, and along the Nile in many districts the\ncrocodile.\u2014(See Bock\u2019s \u201cHead-Hunters of Borneo,\u201d London, 1881, passim.)\n\n\u201cThe hare, which shares with the cat the reputation of being the familiar\nof witches, has naturally some virtues attributed to it. Thus that the\nright forefoot worn in the pocket will infallibly ward off rheumatism\nis a common belief in Northamptonshire, and generally over England.\u201d\n(\u201cFolk-Medicine,\u201d Black, p. 154.) The Chinese say that a hare sits at the\nfoot of the cassia-tree in the moon pounding out the drugs of which the\nelixir of immortality is compounded. In a poem of Tu-fu, a bard of the\nT\u2019ang dynasty, the fame of this hare is sung,\u2014\n\n    \u201cThe frog is not drowned in the river;\n    The medicine hare lives forever.\u201d\n\n\u201cThe devil\u2019s mark was said to sometimes resemble the impression of\na hare\u2019s foot.... Seeing a hare was thought in Ireland to produce\na hare-lip in the child to be born; and, as a charm, the woman who\nunfortunately saw the hare was recommended to make a small rent\nimmediately in some part of her dress.\u201d\u2014(Idem, p. 155.)\n\n\u201cIt is held extremely unlucky, says Grose, to kill a cricket, a\nladybug, a swallow, martin, robin red-breast, or wren,\u2014perhaps from\nthe idea of its being a breach of hospitality, all these birds and\ninsects alike taking refuge in our houses.... Persons killing any of\nthe above-mentioned birds or insects, or destroying their nests, will\ninfallibly, within the course of the year, break a bone, or meet with\nsome other dreadful misfortune.... On the contrary, it was deemed lucky\nto have martins or swallows build their nests in the eaves of a house or\nin the chimneys.... Its being accounted unlucky to destroy swallows is\nprobably a pagan relic. We read in \u00c6lian that these birds were sacred\nto the penates or household gods of the ancients, and therefore were\npreserved. They were honored anciently as the nuncios of the spring. The\nRhodians are said to have had a solemn anniversary song to welcome in the\nswallow. Anacreon\u2019s ode to that bird is well known.\u201d Brand also alludes\nto the still surviving omens attaching to the swallow,\u2014such as \u201cthe\nswallow falling down the chimney,\u201d and others.\u2014(\u201cPopular Antiquities,\u201d\nvol. iii. p. 193.)\n\n\nTHE SPANISH-AMERICAN SPORT OF \u201cCORRER EL GALLO\u201d AND THE ENGLISH PASTIME\nOF \u201cTHROWING AT \u2018SHROVE-COCKS.\u2019\u201d\n\nThe Spaniards brought with them to the New World a cruel form of sport,\nwhich consisted in burying a cock or hen in the earth up to its neck, and\nthen allowing the young men of the village to mount their horses, and\ncharging down at full speed upon the hapless bird, reach down from their\nsaddles and endeavor to seize it and wring its neck. This sport (as seen\nby the author in the Indian Pueblo of Santo Domingo, New Mexico, in 1881,\nand described by him in \u201cThe Snake Dance of the Moquis\u201d) is evidently\na distorted form of the sacrifice of the chicken deity, which is to be\ndiscovered in many parts of Europe, always under the guise of brutal\nsport.\n\nIn England there was a modification. A goose was hung up by the feet, and\nthen the villagers ran and attempted to seize its head, which was finally\npulled off. There was still another of the same series in which a cat was\nput in a barrel, and the barrel was then beaten to pieces.\u2014(See Brand,\n\u201cPopular Antiquities,\u201d vol. iii. p. 40, article \u201cSorcery.\u201d)\n\nThere was another English pastime, \u201cThrowing at Shrove-Cocks,\u201d much of\nthe same nature.\u2014(See idem, vol. i. p. 101, article \u201cAsh-Wednesday,\u201d and\np. 72, article \u201cShrove-Tuesday.\u201d)\n\nGrimm describes the \u201cheathen custom of tying cocks to the tops of\nholy-trees,\u201d which prevailed very generally over Europe in Pagan times.\n\u201cThe Wends erected cross-trees, but still secretly heathen at heart, they\ncontrived to fix at the very top of the poles a weather-cock.\u201d\u2014(Grimm,\n\u201cTeutonic Mythology,\u201d London, vol. ii. p. 672.)\n\n\u201cIn parts of Germany, Hungary, Poland, and Picardy, the reapers place\na live cock in the corn which is to be cut last, and chase it over\nthe field, or bury it up to the neck in the ground; afterwards they\nstrike off its neck with a sickle or a scythe.\u201d\u2014(\u201cThe Golden Bough,\u201d\nFrazer, vol. ii. p. 9. He gives still other examples from Westphalia,\nTransylvania, etc.)\n\nSee also Grose, \u201cDictionary of Buckish Slang,\u201d London, 1811, article\n\u201cGoose Riding,\u201d in which it is stated that this game was practised \u201cin\nDerbyshire within the memory of persons now living.\u201d\n\n\nTHE SCARAB\u00c6US OF EGYPT.\n\nThe radical divergence of opinion among scholars as to the basis of the\nveneration accorded by the inhabitants of the Nile delta to the scarab\u00e6us\nhas been an occasion of much perplexity; no two authors can be found to\nagree upon the subject.\n\nIn the absence of anything which can be considered conclusive, it is not\nworth while to more than allude to the fact that it was the dung-beetle\nto which this adoration was manifested, and possibly because it\nassociated itself with material so intimately connected with the living\norganism.\n\nThe dung-beetle \u201cscarab\u00e6us ... worn as an amulet for the cure of\nfever.\u201d\u2014(Pliny, lib. xxx. cap. 30.)\n\nSee also \u201cSaxon Leechdoms,\u201d vol. i. p. 16, in which the preceding\nparagraph from Pliny is quoted.\n\n\u201cTo the Egyptians the beetle (scarab\u00e6us) was sacred, being an emblem\nof inmost life and mysterious self-generation. They believed that he\nproceeded out of matter which he rolled into globules and buried in\nmanure.\u201d\u2014(Grimm, \u201cTeut. Mythol.,\u201d vol. ii. p. 692.)\n\n\u201cThe Thebaic beetle, the first animal that is seen alive after the Nile\nretires from the land.\u201d Bruce thinks that the scarab\u00e6us was the symbol\nof \u201cthe land which had been overflowed and from which the water had soon\nretired, and has nothing to do with the resurrection or immortality,\nneither of which were at that time in contemplation.\u201d\u2014(\u201cNile,\u201d Bruce,\nDublin, 1790, vol. i. p. 129.)\n\nSir Samuel Baker says: \u201cIt appears shortly after the commencement of the\nwet season, its labors continuing until the cessation of the rains, at\nwhich time it disappears. Was it not worshipped by the ancients as the\nharbinger of the high Nile?\u201d\u2014(\u201cThe Albert Nyanza,\u201d pp. 240, 241.)\n\n\u201cOn sait que l\u2019escarbot ou fouille-merde, qui nait dedans et qui s\u2019en\nnourrit, \u00e9tait pour les \u00c9gyptiens l\u2019image du monde, du soleil, d\u2019Isis,\nd\u2019Osiris.\u201d\u2014(\u201cBib. Scat.,\u201d pp. 1 and 2, quoting Pliny, lib. xxx. cap. 11;\nlib. ii. cap. 30; Kircher, Prodrom. Egypt. cap. ult.)\n\nThe beetle was not killed by the peasantry of Ireland, according to Lady\nWilde. See her book, page 175.\n\nScholars will understand that the remarks submitted upon the veneration\nattaching to all these animals have been introduced merely as aids\nto memory in the consideration of this matter, and not as completely\ncovering all that could be advanced on the subject.\n\n\n\n\nL.\n\nTHE PERSISTENCE OF FILTH REMEDIES\n\n\nAnother feature deserving of attention is the persistence with which\nthe same remedies have been perpetuated through the centuries; from\nHippocrates, perhaps, certainly from Pliny to Sextus Placitus, then to\n\u201cSaxon Leechdoms,\u201d and thence to the authorities prepared immediately\nafter the discovery of printing, there is a transmittal of the same\nprescriptions for the same diseases.\n\nAvicenna, the Arabian, has unmistakably drawn the inspiration of his\nknowledge from the broken fountains of Latin-Christian civilization.\n\n\nEPILEPSY.\n\nThe dung of the peacock was one of the favorite prescriptions for the\nalleviation of epilepsy, the disease so pre-eminently of divine origin\nthat by the Romans it was termed the Divine Disease[98] (Morbus sacer).\n\nEpilepsy was likewise called the \u201ccomitial disease,\u201d because, according\nto the different authorities consulted upon the subject, the moment a\nRoman was attacked by it, the \u201ccomitia,\u201d if in session, were dissolved.\nThe \u201ccomitia ... were the assemblies of the clans for deliberating upon\nsuch important matters as the appointment of judges, etc.\u201d[99] Of exactly\nwhat transpired afterwards we have no knowledge; it is most likely that\nthe assembled clans devoted themselves to supplicating the gods to take\nmercy upon an afflicted kinsman. It is not at all beyond the limits of\nprobability that the patient was, in early days, sacrificed to appease\nthe wrath of the deity inflicting the punishment, or disease as we should\ndesignate it. This, at least, is the only rational inference to be drawn\nfrom the action taken with the clothing worn during the fit, and the\nexcrement voided at the same time, both of which, as we have seen, were\nburned,\u2014a reminiscence of the earlier practice when such a fate was meted\nout to the victim himself.\n\nBut we do find that the belief in transference or transplantation was\none of the underlying principles of all medical practice in ancient and\nmedi\u00e6val times; and, by a reference to the examples cited, it will be\nnoted that special stress was laid upon the employment of clippings of\nthe hair or nails of the patient, or his urine, ordure, or, in rarer\ninstances, his saliva or perspiration; these were to be placed in\negg-shells and then buried in ant-hills, thrown into fish-ponds, given to\ndogs or chickens, or thrown out in the cross-roads, in the hope that some\ntraveller, impelled by curiosity, would pick up the strange package and\nwith it take the disease from the original sufferer.\n\nAll diseases were believed to be punishments inflicted by angry gods;\ntherefore, all medicines were originally charms, i. e. oblations\nor sacrifices to propitiate the offended spirits or to secure the\ninterposition of still more powerful gods who should render nugatory the\nmalevolent work of the minor. Sometimes, the charms employed suggest\nunmistakably the prior existence of human sacrifice; the trembling victim\nwas ordered to sacrifice himself or one of his household. But, on the\nprinciple that the part represents the whole, in other words, that the\nactual sacrifice could be deferred in consideration of the presentation\nof a pledge, such a pledge was offered in the shape of hair, nails,\nskin, blood, excrements, saliva, or shreds of the clothing belonging\nto the interested devotee, the supposition, of course, being that the\npropitiated Deity could, at a future time, insist upon the execution of\nthe contract, or the consummation of the sacrifice the pledge guaranteed.\n\nTherefore, when we find in \u201csympathetic\u201d cures, that human exuvi\u00e6,\nexcrements, etc., are thrown into ponds, we may without difficulty infer\nthat the fishes or water gods, in accepting the oblation, accepted the\nsacrifice as symbolized, and, being appeased, took back to themselves the\ndisease they had in their wrath inflicted.\n\nThe same is the underlying principle when such \u201ccharms,\u201d as we very\nproperly call them, were hung upon trees, or stones, or around holy\nwells; it was the guardian spirits of those localities which had been\noffended and must be mollified by the \u201ccarmen\u201d or ode of incantation\nwhich was an inseparable adjunct of all such votive offerings,\u2014from which\ncomes our own word \u201ccharm.\u201d[100]\n\nWhen the \u201ccharm\u201d was thrown to a dog, or placed in a field, where cattle,\nhorses, or sheep, or wild beasts might pasture upon it, an animal god had\nto be propitiated; and where it was simply thrown out on the road, or,\nbetter still, at a cross-roads, the \u201cearth-spirits,\u201d or some goblins not\ndefinitely determined upon, in the mind of the sacrificer, were believed\nto be the authors of his infirmity.\n\nHanging these charms up in the chimney of one\u2019s own house was clearly\nan invocation to clan or family spirits to withdraw their wrath from an\nafflicted kinsman, or hasten to his assistance. Viewed in this light, the\n\u201ccharms\u201d that to us seem so trivial, the rags, tufts of hair, etc., may,\nin the mind of the person offering them, have been oblations of the most\nsacred character.\n\n\n\n\nLI.\n\nAN EXPLANATION OF THE REASON WHY HUMAN ORDURE AND HUMAN URINE WERE\nEMPLOYED IN MEDICINE AND RELIGIOUS CEREMONIES.\n\n\nANCESTOR-WORSHIP.\u2014MAN-WORSHIP.\u2014THE GRAND LAMA.\n\n\u201cHomo est medicus, et ex homine medicina paratur,\u201d said Flemming, in his\n\u201cDe Remediis ex corpore humano desumtis,\u201d that is to say, man being a\ndoctor, from man medicine is prepared.\n\nThe savage, with all his fear of the vague and indefinable, had still\na wonderful belief in himself as the greatest of nature\u2019s works; all\nhis great gods he created in his own image and likeness; he went even\nfurther, and ascribed to the priests or representatives of the gods,\nthe same respect and veneration as were supposed to be due to the gods\nthemselves; hence arose man-worship, still existing in Thibet in its most\npronounced form, and surviving in Europe down to the present generation\nalmost, in the modification known as \u201ctouching for the king\u2019s evil,\u201d\nwhich touching derived its efficacy from the double belief that all\nailments were sent from some supernatural, and, generally, maleficent,\nsource, and could, therefore, best be cured by the imposition of the\nhands of an individual whom the inunction of a little consecrated fat had\nbound more closely to the Omnipotent.[101]\n\nThis belief cropped out in charms and talismans, which were nothing\nmore nor less than medicines to avert bad luck and remedy disease,\nitself a manifestation of bad luck; or, to express the idea still more\nclearly, medicines themselves were nothing but charms originally,\nin the application of which our forefathers paid less attention to\npharmaceutical properties than they did to those of an occult or\n\u201csympathetic\u201d nature which their own ignorance attributed to them.\n\nAnimals and plants and stones, being objects of worship, were naturally\nenough called upon to furnish remedies for all ailments, and palliatives\nfor every misfortune. The grandest animal of all, man, could not well be\nomitted from the Materia Medica; every thing that pertains to either sex,\neither in structure or in function, must have impressed the untutored\nmind with a sense of awe; all excretions, solid or fluid, were invested\nwith mystic properties, and called into requisition upon occasions of\nspecial import.\n\nOn the subject of man-worship, consult Frazer, \u201cThe Golden Bough,\u201d vol.\ni. c. 2, pp. 8, 9.\n\n\u201cAmong the negroes, royalty is deified; kings are supposed to be of the\nrace of gods, and, after death, become demi-gods.\u201d\u2014(\u201cFetichism,\u201d Baudin,\np. 24.)\n\nSaliva, the ordure, urine, catamenial fluid, blood, bile, calculi, bones,\nskulls,\u2014all were mysterious, and therefore were \u201cmedicine,\u201d especially\nwhen obtained from a saint or lama.\n\nThis belief subsisted among tribes and communities long after\ncivilization of a high type had been attained, and is probably what Saint\nMark alludes to in an ambiguous passage, when he says, \u201cIt is not the\nthings which enter a man\u2019s body, but those which come out of it, which\ndefile him.\u201d\n\nAgain, it is not from the bodies of the living alone, but from the\ncorpses of the dead likewise, that medicinal preparations were derived;\nbut in the latter case there enters into the question another expression\nof thought, shared by primitive man in all countries and in all ages;\ni. e., that the part is ever the representative of the whole, and that\nwhen the whole cannot be obtained, the part will be equally efficacious.\nHence the precious care with which, in all communities in a low state\nof culture, the bones, teeth, rags of clothing, and other exuvi\u00e6 of the\nsacred dead have been treasured.\n\n\n\n\nLII.\n\nEASTER EGGS.\n\n\nThe constant use of the egg in effecting these cures by transplantation\nawakens a suspicion that the origin of the pretty custom of giving away\nEaster eggs, beautifully colored, was induced by something more than\ncharitable impulse. Nearly every usage that remains among us as a game\nor a play derives from a serious ancestry. Easter was pre-eminently the\nfestival of the Christian church which most tenaciously preserved the\nrites of paganism. It was, for some reason, looked upon as the season\nwhen the human body, as well as the house occupied by that body, should\nundergo a thorough cleansing, and get rid of all its ailments. The\ncoloring of the eggs suggests color-symbolism, an essentially heathen\nidea, still retained among ourselves in full vigor, under many Protean\ndisguises.\n\nWhen the Puritans gained control of the government of Great Britain, the\ncoloring of eggs, as we may imagine, was temporarily discontinued. The\n\u201cpicking\u201d of the eggs is a survival from one of the innumerable forms of\ndivination by lot in which the pagan mind of Rome and elsewhere delighted.\n\nTherefore we may reasonably conclude that the custom, as transmitted\nto us, is a \u201csurvival\u201d from a religious usage intended to effect the\ntransference by lot of the diseases with which the egg-players were\nafflicted.\n\n\u201cThe oldest, most familiar, and most universal of all Easter customs\nare those associated with eggs. Hundreds of years before Christ, eggs\nheld an important place in the theology and philosophy of the Egyptians,\nPersians, Gauls, Greeks, and Romans, among all of whom an egg was the\nemblem of the universe, and the art of coloring it was profoundly\nstudied. The sight of street boys striking their eggs together to see\nwhich is the stronger and shall win the other, was as common in the\nstreets of Rome and Athens, two thousand years ago, if we are to believe\nantiquarians, as it is in any of our American cities to-day. These eggs,\nnow called Easter eggs, were originally known as Pasche eggs, corrupted\nto paste eggs, because connected with the Paschal or Passover feast.\nOne reason for associating the egg with the day on which our Saviour\nrose from the dead may be, that the little chicks entombed, so to speak,\nin the egg, rising from it into life, was regarded as typical of an\nascension from the grave.\n\n\u201cIn the north of England it is customary to exchange presents of Easter\neggs among the children of families who are on intimate terms, a custom\nwhich also prevailed largely among the ancients, and to which the sending\nof Easter cards and other offerings, which has become so popular here of\nlate years, may be traced.\u201d\u2014(From the \u201cPress,\u201d Philadelphia, Penn., April\n21, 1889.)\n\n\u201cThirty years ago, it was a common practice for all elderly people to\nbe bled or cupped each spring.\u201d\u2014(\u201cFolk-Medicine of the Pennsylvania\nGermans,\u201d Hoffman, in Trans. Amer. Phil. Soc., 1889.)\n\n\u201cTo hang an egg laid on Ascension Day in the roof of the house,\npreserveth the same from all hurt.\u201d\u2014(Scot, \u201cDiscoverie,\u201d p. 193.)\n\n\u201cThe modern custom, practised in Tripoli, of a widow transferring her\nmisfortunes from herself by delivering four eggs to the first stranger\nshe meets.\u201d\u2014(Dalyell, \u201cSuperstitions of Scotland,\u201d p. 110.)\n\n\u201cIt comes to be thought desirable to have a general riddance of evil\nspirits at fixed times, usually once a year, in order that the people may\nmake a fresh start in life, freed from all the malign influences which\nhave been long accumulating among them.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer,\nvol. ii. p. 163.)\n\n\u201cModern Jews sacrifice a white cock on the eve of the Festival of\nExpiation, nine days after the beginning of their new year. The father of\nthe family knocks the cock thrice against his own head, saying, \u2018Let this\ncock be a substitute for me,\u2019 etc.\u201d\u2014(Idem, vol. ii. p. 195.)\n\nThe negroes of Guinea seem to entertain notions on this subject worthy\nof incorporation in this chapter: \u201cThe sending of the parrot\u2019s egg\nsignifies, Choose the kind of death which would be easiest to you;\notherwise, we will choose for you.\u201d\u2014(\u201cFetichism,\u201d Baudin, p. 23.)\n\nIn many portions of Europe there are still in existence rustic\nobservances which, under the mask of games, preserve to the mind of\nthe anthropologist the former rite of human sacrifice. Among these may\nbe mentioned one from Sweden, in which a boy\u2014who in the past ages was\nevidently the victim selected for sacrifice, and to bear to the gods the\nmessages of the community,\u2014goes about from house to house, carrying a\nbasket, in which he collects gifts of eggs and the like. (Frazer, \u201cThe\nGolden Bough,\u201d vol. i. p. 78.) It seems to be logical to imagine that\nthese gifts, sent to the deities to propitiate them, also served the\npurpose of carrying away from the donors any ailments with which they\nwere afflicted,\u2014the same purpose for which Easter eggs were broken, and\nthe transfer of illness brought about by lot. The insignificance of the\negg as an offering, in comparison with the benefits to be expected,\noffers no argument in rebuttal of the opinions just expressed. We should\nbear in mind the proneness of the devotee to reduce the money value of\nhis sacrifice or oblations to the minimum. This is peculiar to no cultus,\nconfined to no latitude. The worship of the chicken-god was apparently\nvery widely ramified, especially among the divisions and subdivisions\nof what we have chosen to call the Aryan family. To several of these\nbranches, notably the Wendish and the Celtic, the chicken was, perhaps,\nthe principal god; and he remains to this day in his proud position,\nwhence the first missionaries were unable to dislodge him, at the summit\nof the sacred tree or spire of the village church.\n\nNaturally enough, what we should expect to see upon the recurrence among\nthese tribes of a festival in which their principal spiritual powers were\nto be invoked to expel all forms of disease and evil from among their\nworshippers, would be the sacrifice of chickens; but the poverty or the\nniggardliness of the suppliant in many cases suggested a substitution of\nthe cheaper offering, the egg, which may, in its turn, have been replaced\nby the feathers of the bird.\n\nIn parts of India, to this day, the scapegoat of the community is a cock.\n\u201cIn southern Konkan, on the appearance of cholera, the villagers went\nin procession from the temple to the extreme boundaries of the village,\ncarrying a basket of cooked rice, covered with red powder, a wooden doll,\nrepresenting the pestilence, and a cock. The head of the cock was cut off\nat the village boundary, and the body was thrown away. When cholera was\nthus transferred from one village to another, the second village observed\nthe same ceremony, and passed the scourge on to its neighbors.\u201d\u2014(\u201cThe\nGolden Bough,\u201d Frazer, vol. ii. p. 191.)\n\n\u201cWhen spring comes,\u201d said Pantagruel to Panurge, \u201cI will take a purge.\u201d\n\n\u201cLes \u0153ufs sont partout fatidiques.\u201d\u2014(\u201cLes Primitifs,\u201d R\u00e9clus, p. 356,\nart. \u201cLes Kolariens du Bengalou.\u201d)\n\n\n\n\nLIII.\n\nTHE USE OF BLADDERS IN MAKING EXCREMENT SAUSAGES.\n\n\nIt was believed to be peculiarly necessary that the urine or ordure of\nthose suffering from epilepsy, yellow jaundice, quartan fevers, etc.,\nshould be placed in a pig\u2019s bladder, and hung up in the chimney; in other\nwords, they were made into an excrement sausage.\n\nTraces of the employment of these sausages appear from the most remote\ntimes. Galen has a paragraph which reads as if he had some such practice\nin mind. Speaking of human ordure, he says: \u201cUtitur non modo medicamenti\nqu\u00e6 focis imponuntur commiscens, sed iis quoque qu\u00e6 intro in os\nsumuntur.\u201d It would seem that he was alluding to mixtures in domestic\nmedicine when some such preparations were placed on the hearths (focis).\n\nFor the potency of these excrement sausages in rescuing victims from the\nclutches of witches, from the yellow jaundice, from fevers, and other\ntroubles we have the assurances of such grave and reputable writers as\nSchurig, Paullini, Etmuller, Frommann, and others of ages past; while\nBlack certifies to their use in Staffordshire; and Hoffman tells us\nof customs among the Germans of Pennsylvania which are distinctly and\nundeniably modifications of those transmitted from the mother-country.\nReference to the words of these authorities, as herein quoted, is\nrecommended; among them the following may be found worthy of remark.\n\n\u201cThe entrails will be affected with corrosion when hot excrement is\nplaced in a bladder.\u201d\u2014(Frommann, p. 1023.)\n\nSchurig instances a farmer who by hanging up in his chimney the dung of\nhis neighbor\u2019s horses drove them all into a consumption.\u2014(\u201cChylologia,\u201d\np. 815.)\n\nIn the Island of Nukahiva the witch wasn\u2019t content with getting the\nexcrement of the victim; it had to be put in a \u201cbag woven in a particular\nmanner,\u201d and buried.\u2014(Krusenstern.)\n\nThe devil cannot be more completely frustrated than by placing upon some\nof his works human ordure, or by hanging human ordure in the smoke of the\nchimney.\u2014(Paullini, p. 260.)\n\n\u201cA certain man bewitched a boy nine years old by placing the boy\u2019s ordure\nin a hog\u2019s bladder and hanging the sausage in a chimney.\u201d\u2014(Idem, p. 261.)\n\nIn Staffordshire, to cure the yellow jaundice, a bladder was often\nfilled with the urine of the patient and placed near the fire. (Black,\n\u201cFolk-Medicine.\u201d) It is strange to encounter among the Australians the\nvery same ideas, expressed in identical terms, in regard to effecting\nenchantments by means of the victim\u2019s ordure, wrapped in a roll or bundle\nnot altogether unlike the sausages of European occult art.\n\n\u201cShould a Bangal in the course of his wanderings drop across an old\nencampment of Bukeens, he searches about for some d\u00e9bris (such as bones)\nof the food they have eaten; but should his search for bones or some\nother kindred d\u00e9bris be unsuccessful, as frequently happens (from the\nfact of its being a habit common to all the aboriginal tribes to consume\nby fire the bones of the game upon which they have fed before they\nabandon a camp), he anxiously scans the ground all round the abandoned\ncamp for feculent excrement; and should any of the Bukeens, from laziness\nor other cause, have omitted to use his paddle, or to have used it\ncarelessly, the vigilant Bangal pounces upon the unhidden feces as a\nmiser would upon a treasure.\n\n\u201cAfter he has secured his savory find, he lubricates a piece of\nopossum-skin with the kidney-fat of some of his victims, and carefully\nwraps it round his treasure, after which yards of twine are wound round\nand round, each wind being what sailors term a \u2018half-hitch.\u2019 ... At\nnight, when all in camp are quiet, the Bangal carefully takes his prize\nfrom the bag, beginning a low, monotonous chant, while he thrusts one end\nof the prepared roll into the fire (the fire is small by design); during\nthe process of gradual combustion the chant is continued.... Should it\nbe his wish to kill the Bukeen outright in one night, he keeps up the\nchant, and pushes the burning roll forward into the glowing embers as\nit consumes, and when the last vestige of it has dispersed in unsavory\nsmoke the life of the Bangal\u2019s victim has ceased.... Should the Bangal,\nhowever, wish to prolong the dying agonies of his foe, he merely burns a\nsmall portion of the roll nightly, chanting his incantation during the\nprocess, and should months pass before the roll is totally consumed so\nlong will the torture of his victim continue.\u201d\u2014(\u201cThe Aborig. of Vict.\nand Riverina,\u201d Beveridge, Adelaide, 1889, p. 169, received through the\nkindness of the Royal Society, Sydney, New South Wales, F. B. Kyngdon,\nsecretary.)\n\n\u201cIn Thuringia a sausage is stuck in the last sheaf at threshing,\nand thrown with the sheaf on the threshing-floor. It is called the\n\u201cbarrenwurst,\u201d and is eaten by all the threshers. After they have eaten\nit, a man is encased in pease straw, and thus attired is led through the\nvillage.\u201d\u2014(\u201cThe Golden Bough,\u201d Frazer, vol. i. p. 371.)\n\nAttaching to this array of facts the value which properly belongs to each\nand every one of them, and no more, it seems that the Feast of Fools\nmay be better understood by regarding it as the burlesque and distorted\n\u201csurvival\u201d of a sacred, comitial gathering of the gens or community, in\nwhich the excrement sausage served a now completely forgotten purpose in\neliminating from the people the baleful curse of witchcraft, epilepsy,\njaundice, fevers, and other disorders which would not yield promptly to\nthe simple medicaments of primitive therapeutics.\n\n\n\n\nLIV.\n\nCONCLUSION.\n\n\nLastly, it may be urged that the thoughtful consideration of this subject\nwill not be without results of importance to science. It shows us, if we\nmay employ a mathematical expression, that by integrating the equation\nof man\u2019s development between the limits zero, in which these disgusting\npractices had full sway, and the limit of A.D. 1891, the precise extent\nof his advancement in all that we call civilization can better be\nunderstood.\n\nThe biologist and psychologist may find material to demonstrate to what\nextent primitive man, in corresponding environment in different regions\nof the world, will display the same instincts and act under identical\nimpulses.\n\nThe student of comparative mythology will certainly discover much to\ninterest and instruct him.\n\nThe student of folk-lore should find here a field promising the most\nprolific results. Folk-usage, especially in folk-medicine,\u2014which is\nsimply the crystallization of the mythology and religious medicine of the\nmost primitive ages,\u2014should respond most generously to any demands that\nmay be made upon this and other points which the ordinary writer believes\nto be too unclean for his pen.\n\nTo the author it has been a work involving apparently endless research,\nmuch of it barren of result, and a correspondence with scholars in all\ncountries, whose contributions have been of the first importance in\ndetermining that the filthy rite of urine-drinking as seen among the\nZu\u00f1is of the United States was paralleled by the orgies of other savages,\nand had its counterparts and imitations in the \u201csurvivals,\u201d often\ndistorted into burlesque, of nations of high enlightenment.\n\nVerily, it may be said in concluding, as in beginning this volume, the\nproper study of mankind is man; the study of man is the study of man\u2019s\nreligion.\n\n\n\n\nFOOTNOTES.\n\n\n[1] John Baptist Pellegrini, who wrote an \u201cApologia ... adversus\nPhilosophi\u00e6 et Medicin\u00e6 calumniatores,\u201d at Bononiae (Bologna), 1582,\nuses only this expression, \u201cQuamvis humanis corporis excrementa\nconspicienda considerandaque esse pr\u00e6cipiat non tamen propter hoc aliquid\nsu\u00e6 nobilitati et proestanti\u00e6 detrahitur,\u201d p. 190. He means that the\nnobility of the medical profession is in no manner impaired by the fact\nthat the good physician examines the egest\u00e6 of his patient. \u201cHowever\ndisgusting the subject may appear to such readers who do not consider\nit in the light of science, the article is a fair specimen of the maxim\nthat, for a scientific mind, nothing is too abject or insignificant\nfor consideration; and it also illustrates the other principle, that\nto the pure everything is pure. Many of the rites described in these\npages show how deeply engraved in the human mind is the tendency of\nsymbolizing, anthromorphizing, and deifying abstract ideas and phenomena\nof nature.\u201d\u2014(Extract from review by Dr. Alfred Gatchett, Bureau of\nEthnology, in \u201cFolk-Lore Journal,\u201d Boston, Mass.)\n\n[2] Mr. Cushing\u2019s reputation as an ethnologist is now so firmly\nestablished in two continents that no further reference to his\nself-sacrificing and invaluable labors in the cause of science seems to\nbe necessary.\n\n[3] \u201cThere are three secret orders in Zu\u00f1i,\u2014the \u201cZu\u00f1i,\u201d the \u201cKnife,\u201d\nand the \u201cNehue-Cue.\u201d The object of the latter is said to be to teach\nfortitude to its members, as well as to teach them the therapeutics of\nstomachic disorders, etc. In their dances they resort to the horrible\npractice of drinking human urine, eating human excrement, animal\nexcrement, and other nastiness which can only be believed by seeing\nit.\u201d\u2014(Extract from the Personal Notes of Captain Bourke, November 16,\n1881.)\n\n[4] \u201cThere must, I think, be some mistake about the fanatical dance of\nArabian Bedouins; probably one of the wild practices of Moslem Dervishes\nwas described in the source you have mislaid. These practices are\nTurkish or Persian, not Arabian, in origin. The Rifar Dervishes eat live\nserpents and scorpions, and, I dare say, perform still more disgusting\nacts.\u201d\u2014(Personal letter from Professor W. Robertson Smith, Christ\u2019s\nCollege, Cambridge, England.)\n\n[5] See in Dictionary of French and English Language, by Ferdinand E. A.\nGasc, London, Bell and Daldy, York Street, Covent Garden, 1873.\n\nLittr\u00e9, whose work appeared in 1863, gives as one of his definitions,\n\u201canything that is shaped like a sausage.\u201d\n\nBescherelle, Spiers and Surenne, and Boyer, do not give Gasc\u2019s definition.\n\n[6] And very probably a phallic symbol also.\n\n[7] Faber advances the opinion that the \u201cmummers\u201d or clowns who figured\nin the pastimes of \u201cthe abbot of unreason,\u201d etc., bear a strong\nresemblance to the animal-headed Egyptian priests in the sacred dances\nrepresented on the Bembine or Isiac table. (See Faber\u2019s \u201cPagan Idolatry,\u201d\nLondon, 1816, vol. ii. p. 479.)\n\n[8] \u201cHowever horrible was this profanation, I could quote a passage\nwhere in part of a curious penance actions most indecent were to be\npublicly performed upon the altar-table; and therefore our ancestors had\nplainly not the same ludicrous ideas of these mummeries as ourselves.\nThey were the mere coarse festivities of the age which delighted in low\nhumor.\u201d\u2014(Fosbroke, \u201cBritish Monachism,\u201d 2d edition, London, 1817, quoted\nprincipally from Ducange.)\n\n[9] \u201cIls mangent des araign\u00e9es, des \u0153ufs de fourmis, des vers, des\nl\u00e9zards, des salamandres, des couleuvres, de la terre, du bois, de la\nfiente de cerfs, et bien d\u2019autres choses.\u201d\u2014(Alvar Nu\u00f1ez Cabeza de Vaca,\nin \u201cTernaux,\u201d vol. vii. p. 144.)\n\n[10] \u201cComen ara\u00f1as, hormigas, gusanos, salamanquesas, lagartijas,\nculebras, palos, tierra, y cagajones y cagarrutas.\u201d\u2014(G\u00f3mara, \u201cHistoria de\nlas Indias,\u201d p. 182.) He derives his information from the narrative of\nVaca. The word \u201ccagajon\u201d means horse-dung, the dung of mules and asses;\n\u201ccagarruta,\u201d the dung of sheep, goats, and mice.\n\n[11] \u201cAlgunas veces se juntan varios Indios y \u00e1 la redonda va corriendo\nel bocado de uno en otro.\u201d\u2014(Orozco y Berra, \u201cGeografia de las lenguas de\nMejico,\u201d Mexico, 1854, p. 359.)\n\n[12] \u201cPeupl\u00e9 de sauvages qui vont tous nus, et qui mangent leurs propres\nordures.\u201d\u2014(Casta\u00f1eda, in Ternaux, vol. ix. p. 156.)\n\nCasta\u00f1eda de Nagera accompanied the expedition of Francisco Vasquez de\nCoronado, which entered Arizona, New Mexico, and the buffalo country in\n1540-1542. Part of this expedition, under Don Garcia Lope de Cardena,\nwent down the Colorado River, which separates California from Arizona;\nwhile another detachment, under Melchior Diaz, struck the river closer to\nits mouth, and crossed into what is now California.\n\n[13] Harmon\u2019s notes are of special interest at this point because he is\nspeaking of the Ta-cully or Carriers, who belong to the same Tinneh stock\nas the Apaches and Navajoes of Arizona and New Mexico, Lipans of Texas,\nUmpquas of Washington Territory, Hoopahs of California, and Slocuss of\nthe head-waters of the Columbia River.\n\n[14] Lit. \u201cde la maladie froide;\u201d voy. O\u2019Donovan, \u201cAnnals of the Four\nMasters,\u201d note \u00e0 l\u2019ann\u00e9e 601, t. 1. p. 228.\n\n[15] La mort subite est regard\u00e9e comme le plus grand malheur, parce\nqu\u2019elle ne laisse pas le temps de se confesser et de recevoir\nl\u2019absolution de ses p\u00e9ch\u00e9s.\n\n[16] O\u2019Donovan, \u201cThree Fragments of Irish Annals,\u201d Dublin, 1860, pp.\n10-12. The bodies of Indian chiefs in Venezuela were incinerated, the\nashes drunk in native liquor. \u201cTuestanlo, muelenlo, y echado en vino lo\nbeben y esto es gran honra.\u201d\u2014G\u00f3mara, \u201cHistoria de las Indias,\u201d p. 203.\n\n[17] Nanacatl, que son los hongos malos que emborrachan tan bien como el\nvino; y se juntaban en un llano despues de haberlo comido, donde bailaban\ny cantaban de noche y de dia \u00e1 su placer; y esto el primer dia porque al\ndia siguiente lloraban todos mucho y decian que se limpiaban y lavaban\nlos ojos y caras con sus l\u00e1grimas.\u2014(Sahagun, in Kingsborough\u2019s \u201cMexican\nAntiquities,\u201d vol. vii. p. 308.)\n\n[18] Hay unos honguillos en esta tierra que se llaman teo-nanacatl;\ncrianse debajo del heno en los campos \u00f3 p\u00e1ramos ... da\u00f1an la garganta y\nemborrachan ... los que los comen ven visiones y sienten buscas en el\ncorazon; \u00e1 los que comen muchos de ellos provocan \u00e1 luxuria, y aunque\nsean pocos.\u2014(Sahagun, in Kingsborough\u2019s \u201cMexican Antiquities,\u201d vol. vii.\np. 369.)\n\n[19] Tenian otra manera de embriaguez ... era con unos hongos \u00f3 setas\npeque\u00f1as ... que comidos crudos y por ser amargos, beben tras ellos \u00f3\ncomen con ellos un poco de miel de abejas, y de alli \u00e1 poco rato, veian\nmil visiones y en especial culebras.\u2014(By the author of \u201cRitos Antiguos,\nSacrificios \u00e9 idolatrias de los Indios en Nueva Espa\u00f1a,\u201d Kingsborough,\nvol. ix. p. 17.)\n\nThis author seems to have been the Franciscan Fray Toribio de Benvento,\ncommonly called by his Aztec nickname of \u201cMotolinia, the Beggar.\u201d He is\ndesignated by Kingsborough \u201cthe Unknown Franciscan,\u201d because, through\nmotives of humility, he declined to subscribe his name to his valuable\nwritings.\n\n[20] A los estranjeros, les di\u00e9ron \u00e1 comer hongos montesinos que se\nembriagaban con ellos y con esto entr\u00e1ron \u00e1 la danza.\u2014(Tezozomoc,\n\u201cCr\u00f3nica Mexicana,\u201d in Kingsborough, \u201cMexican Antiquities,\u201d vol. ix. p.\n153.)\n\n[21] Ivan todos \u00e1 comer hongos crudos, con la cual comida salian\ntodos de juicio y quedaban peores que si hubieran bebido mucho vino;\ntan embriagados y fuera de sentido que muchos de ellos se mataban\ncon propria mano; y con la fuerza de aquellos hongos vian visiones y\ntenian rebelaciones de lo porvenir hablandoles el Demonio en aquella\nembriaguez.\u2014(Diego Duran, lib. 2, cap. 54, p. 564.)\n\n[22] Rushton M. Dorman, \u201cPrimitive Superstitions,\u201d New York, 1881, p. 295.\n\n[23] The word \u201cmattika\u201d cannot be found in Forbes\u2019 English-Hindustani\nDictionary (London, 1848). It may, perhaps, belong to an extinct dialect.\nThe word \u201cmatt,\u201d meaning \u201cdrunk,\u201d would serve a good purpose for this\narticle could a relationship be shown to exist between it and \u201cmattika.\u201d\nThis the author is of course unable to do, being totally ignorant of\nHindustani. Neither does \u201cbadrilata\u201d occur in Forbes, who interprets\n\u201cmistletoe\u201d as \u201cbanda.\u201d The contributor to the Asiatic Researches, who\nused the word, thought it meant \u201cagaric.\u201d\n\n[24] Higgins believes that the ancient Egyptians had discovered a\nsimilarity between the coats of an onion and the planetary spheres, and\nsays that \u201cit was called (by the Greeks), from being sacred to the father\nof ages, oionoon\u2014onion.... The onion was adored (as the black stone in\nWestminster Abbey is by us) by the Egyptians for this property as a type\nof the eternal renewal of ages.... The onion is adored in India, and\nforbidden to be eaten.\u201d\u2014(Quoting \u201cForster\u2019s Sketches of Hindoos,\u201d p. 35.\nHiggins\u2019 \u201cAnacalypsis,\u201d vol. ii. p. 427.)\n\n[25] But on the sixth day of the moon\u2019s age \u201cwomen walk in the forests\nwith a fan in one hand, and eat _certain vegetables_, in hope of\nbeautiful children. See the account given by Pliny of the Druidical\nmistletoe or viscum, which was to be gathered when the moon was six days\nold, as a preservative from sterility.\u201d\u2014(Sir William Jones in \u201cAsiatic\nResearches,\u201d Calcutta, 1790, vol. iii. art. 12, p. 284, quoted by Edward\nMoor, \u201cHindu Pantheon,\u201d London, 1810, p. 134.)\n\n[26] As has already been shown on page 93, the sacrificial mistletoe was\ngathered by the Druids when the moon was six days old, that day being the\nfirst of the month, year, and cycle among the Druids.\n\n[27] It was the only plant in the world which could harm Baldur, the son\nof Odin and Friga. When a branch of it struck him he fell dead.\u2014(See in\n\u201cBulfinch\u2019s Mythology,\u201d revised by Rev. E. E. Hale, Boston, 1883, p. 428.)\n\n[28] Lenormant speaks of \u201ccertain enchanted drinks, ... which doubtless\ncontained medicinal drugs, as a cure for diseases.\u201d\u2014(\u201cChaldean Magic,\u201d\nLondon, 1877, p. 41.)\n\n[29] See also Ellen Russell Emerson, \u201cIndian Myths,\u201d Boston, 1884, p.\n331, wherein Pidgeon is quoted.\n\n[30] \u201cLegends of the Sioux,\u201d Eastman, New York, 1849, p. 210. Readers\ninterested in the subject of Indian altars will find descriptions, with\ncolored plates, in \u201cThe Snake Dance of the Moquis\u201d (London and New York,\n1884), by the author of this volume; and in the elaborate monograph\nby Surgeon Washington Matthews, in the Annual Report of the Bureau of\nEthnology, Washington, D. C., 1888.\n\n[31] \u201cNeypachtly quiere decir \u2018mal ojo;\u2019 es una yerva que nace en\nlos arboles y cuelga de ellos, parda con la humedad de las aguas,\nespecialmente se cria en los encinales y robles.\u201d\u2014(Diego Duran, vol. iii.\ncap. 16, p. 391\u00bd, manuscript copy in the Library of Congress, Washington,\nD. C.)\n\n[32] Apr\u00e8s avoir donn\u00e9 du riz en pot, \u00e0 manger aux vaches ils vont\nfouiller dans la bouze et en retirent les grains qu\u2019ils trouvent entiers.\nIls font s\u00e9cher ces grains et les donnent \u00e0 leurs malades, non seulement\ncomme un rem\u00e8de mais encore comme une chose sainte.\u2014(Picart, \u201cCo\u00fbtumes et\nC\u00e9r\u00e9monies religieuses,\u201d etc., Amsterdam, 1729, vol. vii. p. 18.)\n\nThis is neither better nor worse than the custom of the Indians of Texas,\nFlorida, and California, herein before described.\n\nChez les Indiens, la bouze de la vache est tr\u00e8s-sainte.\u2014(Picart, _idem_,\nvol. vi. part 2, pp. 191-193.)\n\nPicart also discloses that the Banians swear by a cow.\u2014(_Idem_, vol. vii.\np. 16.)\n\nA small quantity of the urine (of the cow) is daily sipped by some (of\nthe Hindus.)\u2014(Asiatic Researches, Calcutta, 1805, vol. viii. p. 81.)\n\n[33] \u201cLes moines de Chivem sont nomm\u00e9s Pandarones. Ils se barbouillent\nle visage, la poitrine, et les bras avec des cendres de bouse de vache;\nils parcourent les rues, demandent l\u2019aum\u00f4ne et chantent les louanges de\nChivem, en portant un paquet de plumes de paon \u00e0 la main et le lingam\npendu au cou.\u201d\u2014(Dulaure, \u201cDes Divinit\u00e9s G\u00e9n\u00e9ratrices,\u201d Paris, 1825, p.\n105.)\n\n[34] \u201cLes H\u00e9breux sacrifiaient et faisaient br\u00fbler la vache rousse, dont\nles cendres m\u00eal\u00e9es avec de l\u2019eau servaient aux expiations.\u201d\u2014(_Idem_, cap.\ni. pp. 23, 24.)\n\n\u201cThey shall burn in the fire their dung.\u201d\u2014(Levit. xvi. 27.)\n\n\u201cHer blood with her dung shall he burn.\u201d\u2014(Numbers xix. 5.)\n\n[35] After the publication of his original pamphlet, the author became\nacquainted with the views of Mr. Lang upon this subject. An examination\nof them, as given in his \u201cMyth, Ritual, and Religion,\u201d vol. ii. p. 137,\nwill show that he perceives the defect in the explanation given by De\nGubernatis in much the same manner as here expressed.\n\n\u201cThe clouds in the atmosphere being often viewed as a herd of\ncows.\u201d\u2014(Introduction to vol. iv. of \u201cZendavesta,\u201d p. 64, James\nDarmesteter, edition of Oxford, 1880: \u201cSacred Books of the East,\u201d edited\nby Max M\u00fcller.)\n\nA personal letter received from W. S. Wyndham, Esq., Boyne Island,\nQueensland, Australia, relates that the tribes of Australia \u201chave the\nstars laid out the same as we have, only, instead of the Great Bear,\netc., they have the Emu, Kangaroo, Dog, and other things and men\nintroduced.\u201d\n\n[36] Disons un mot de la mani\u00e8re dont les Proselytes des Banians sont\noblig\u00e9s de vivre les premiers mois de leur conversion. Les Brahmines\nleur ordonnent de m\u00ealer de la fiente de la vache dans tout ce qu\u2019ils\nmangent pendant ce tems de r\u00e9g\u00e9neration.... Que ne diroit pas ici un\ncommentateur subtil qui voudrait comparer la nourriture de ces proselytes\navec les ordres que Dieu donna autrefois \u00e0 Ezechiel de m\u00ealer de la fiente\nde vache dans ses alimens. Ezekiel iv.\u2014(Picart, \u201cCo\u00fbtumes et c\u00e9r\u00e9monies\nreligieuses,\u201d etc., Amsterdam, 1729, vol. vii. p. 15.)\n\n[37] \u201cIl doit manger du pain, de froment, d\u2019orge, de f\u00e8ves, de millet, et\nde couvrir d\u2019excr\u00e9mens humains,\u201d etc.\u2014(Voltaire, \u201cEssais sur les M\u0153urs,\u201d\nvol. i. p. 195, Paris, 1795).\n\n\u201cAnd thou shalt eat it as barley cakes, and thou shalt bake it with dung\nthat cometh out of man in their sight.\u201d\u2014(Ezekiel iv. 12.)\n\n[38] Such an economic tendency in the sacrificial practices of the Parsis\nis shown by Tylor. The Vedic sacrifice, Agnishtoma, required that animals\nshould be slain and their flesh partly committed to the gods by fire,\npartly eaten by sacrificers and priests. The Parsi ceremony, Izeshne,\nformal successor of this bloody rite, requires no animal to be killed,\nbut it suffices to place the hair of an ox in a vessel, and show it to\nthe fire.\u2014(\u201cPrimitive Culture,\u201d E. B. Tylor, New York, 1874, vol. ii. p.\n400.)\n\n[39] Dubois declares that in the Atharvana Veda \u201cbloody sacrifices of\nvictims (human not excepted) are there prescribed.\u201d (\u201cPeople of India,\u201d\nLondon, 1817, p. 341.) And in those parts of India where human sacrifice\nhad been abolished a substitutive ceremony was practised \u201cby forming a\nhuman figure of flour paste or clay, which they carry into the temple,\nand there cut off its head and mutilate it in various ways, in presence\nof the idols.\u201d\u2014(Idem, p. 490.)\n\n[40] After the Jews had been humbled by the Lord, and made to mingle\n_human_ ordure with their bread, the punishment was mitigated by\nsubstitution. \u201cThen he said unto me, Lo! I have given thee cow\u2019s dung for\nman\u2019s dung, and thou shalt prepare thy bread therewith.\u201d\u2014(Ezekiel iv. 15.)\n\n[41] Pallas believed \u201cque le lamaisme des Kalmouks Mongols est originaire\ndes Indes.\u201d\u2014(Voy. de Pallas, vol. i. p. 535.)\n\n[42] Previous notes upon the Grand Lama of Thibet, and upon the\nabominable practices of the Agozis and Gurus seem to be pertinent in this\nconnection. See pp. 40-42.\n\n[43] Digo que adoraban (segun San Clemente escrive \u00e1 Santiago el menor),\nlas hediondas y sucias necesarias y latrinas; y lo que es peor y mas\nabominable y digno de llorar y no de sufrir, ni nombrarle por su nombre,\nque adoraban, el estruendo y crugimiento, que hace el vientre quando\ndespide de si alguna frialdad \u00f3 ventosidad y otras semejantes, que segun\nel mismo santo es vergu\u00ebnza nombrarlas y decirlas.\u2014(Torquemada, Monarchia\nIndiana, lib. vi. chap. 13, Madrid, 1723.)\n\n[44] Los Romanos ... constituieron Diosa \u00e1 los hediondas necesarias \u00f3\nlatrinas y la adoraban y consagraban y ofrecian sacrificios.\u2014(Idem, lib.\nvi. chap. 16, Madrid, 1723.)\n\n[45] There is another opinion concerning Cloacina\u2014that she was one of\nthe names given to a statue of Venus found in the Cloaca Maxima. Smith,\nin his Dictionary of Antiquities, London, 1850, expresses this view,\nand seems to be followed by the American and Britannic Encyclop\u00e6dias.\nLempri\u00e8re defines Cloacina: \u201cA goddess of Rome, who presided over the\nCloac\u00e6\u2014some suppose her to be Venus\u2014whose statue was found in the Cloac\u00e6,\nwhence the name.\u201d\u2014(See, also, in Anthon\u2019s Classical Dictionary.)\n\nHiggins says that \u201cthe famous statue of Venus Cloacina was found in\nthem (the Cloac\u00e6 Maxim\u00e6) by Romulus.\u201d\u2014(Anacalypsis, footnote to p. 624,\nLondon, 1836.)\n\nTorquemada insists that the Romans borrowed this goddess from the\nEgyptians: \u201cA esta diosa llamaron Cloacina, Diosa que presidia en sus\nalbanares y los guardaba, que son los lugares donde van \u00e1 parar todas las\nsuciedades, inmundicias, y vascosidades de una Republica.\u201d\u2014(Torquemada,\nlib. vi. chap. 17.)\n\nTorquemada, who makes manifest in his writings an intimate acquaintance\nwith Greek and Roman mythology, fortifies his position by references\nfrom St. Clement, Itinerar., lib. 5; Lactantius, Divinas Ejus, lib. 1,\nchap. 20; Epistle of St. Clement to St. James the Less, Eusebius, de\nPreparatione Evangel., chap. 1; St. Augustine, Civ. Dei, lib. 2, chap.\n22; Diod. Sic., lib. 1, chap. 2, and lib. 2, chap. 4; Lucian, Dialogues,\nCicero, de Nat. Deorum, Pliny, lib. 10, chap. 27, and lib. 11, chap. 21;\nTheodoret, lib. 3, de Evangelii veritatis cognitione.\n\n[46] \u201cIs Maurice\u2019s reference to Lucian correct? There is nothing of the\nkind in the De\u00e2 Syr\u00e2, nor can I find it elsewhere in his works, though\nthe Index by Rentz is practically a Concordance. Still, I do not affirm\nthat it is not there.\u201d\u2014(Personal letter from Professor W. Robertson\nSmith, Christ College, Cambridge, England.)\n\nBy a reference to page 36, it will be seen that Sakya-muni eats his own\nexcrement, and one of the Bourkans or gods of the Kalmucks is represented\nas addicted to the same filthy habit.\n\n[47] Tla\u00e7olteotl, la d\u00e9esse de l\u2019ordure, ou Tla\u00e7olquani, la mangeuse\nd\u2019ordure, parcequ\u2019elle pr\u00e9sidait aux amours et aux plaisirs\nlubriques.\u2014(Brasseur de Bourbourg, introduction to Landa, French edition,\nParis, 1864, p. 87.)\n\n[48] El dios de los vicios y suciedades que le decian\nTlazulteotl.\u2014(Mendieta, in Icazbalceta, Mexico, 1870, vol. i. p. 81.)\n\n[49] According to Neumann and Baretti\u2019s Velasquez, while, according to\nthe Dictionary of the Spanish Academy, the meaning is \u201cthe dirt and\nrefuse collected in sweeping,\u2014the sweepings and dung of stables.\u201d The\nsame idea has since been found in an extract from an ancient writer,\ngiven in \u201cM\u00e9lusine,\u201d May 5, 1888.\u2014(Paris, Gaidoz.)\n\n\u201cLes Esprits forts de l\u2019Antiquit\u00e9 Classique. Eus\u00e8be, dans sa \u2018Pr\u00e9paration\n\u00c9vang\u00e9lique\u2019 (XIII. 13), cite quelques vers de X\u00e9nophane de Colophone sur\nl\u2019unit\u00e9 et l\u2019immortalit\u00e9 de Dieu qui ne peut ressembler aux hommes ni en\nforme ni en esprit. Ces vers se terminent ainsi:\n\n\u201c\u2018Mais si les b\u0153ufs et les lions avaient des mains,\u2014s\u2019ils savaient\ndessiner avec ces mains, et produire les m\u00eames \u0153uvres que les hommes,\u2014ils\n(les dieux) seraient semblables aux b\u0153ufs pour les b\u0153ufs et semblables\naux chevaux pour les chevaux. Et ceux-ci dessineraient les figures\ndes dieux et ils leur feraient des corps semblables \u00e0 ceux qu\u2019ils ont\neux-m\u00eames.\u2019\u2014Patrologie Grecque de Migne, t. xxi. col. 1121, H. G.\u2014Voir\naussi J. Bizouard, \u201cRapports de l\u2019homme avec le d\u00e9mon,\u201d Paris, 1864,\ncon\u00e7us dans le m\u00eame esprit.\u201d\n\nAndrew Lang regards Tlazolteotl as the \u201cAphrodite of Mexico.\u201d\u2014(\u201cMyth,\nRit., and Relig.\u201d vol. ii. p. 42.)\n\n[50] L\u2019adorateur pr\u00e9sentait devant l\u2019autel son post\u00e9rieur nu, soulageait\nses entrailles et faisait \u00e0 l\u2019idole une offrande de sa puante\nd\u00e9jection.\u2014(Dulaure, \u201cDes Divinit\u00e9s G\u00e9n\u00e9ratrices,\u201d Paris, 1825, p. 76.)\n\nPhilo says the devotee of Baal-Peor presented to the idol all the outward\norifices of the body. Another authority says that the worshipper not only\npresented all these to the idol, but that the emanations or excretions\nwere also presented,\u2014tears from the eyes, wax from the ears, pus from\nthe nose, saliva from the mouth, and urine and dejecta from the lower\nopenings. This was the god to which the Jews joined themselves; and\nthese, in all probability, were the ceremonies they practised in his\nworship.\u2014(Robert Allen Campbell, Phallic Worship, St. Louis, 1888, p.\n171.)\n\nStill another authority says the worshipper, presenting his bare\nposterior to the altar, relieved his bowels, and offered the result to\nthe idol: \u201cEo quod distendebant coram illo foramen podicis et stercus\nofferebant.\u201d\u2014(Hargrave Jennings, Phallicism, London, 1884, quoting Rabbi\nSolomon Jarchi, in his Commentary on Numbers xxv.)\n\nThese two citations go to show that the worshipper intended making not\na merely ceremonial offering of flatulence, but an actual oblation of\nexcrement, such as has been stated, was placed upon the altars of their\nnear neighbors, the Assyrians, in the devotions tendered their Venus.\n\n[51] Ye have seen dung gods, wood and stone.\u2014(Deut. xxix. 17. See\nCruden\u2019s Concordance, Articles \u201cDung\u201d and \u201cDungy,\u201d but no light is thrown\nupon the expression.)\n\nAnd ye have seen their abominations and their idols (detestable things),\nwood and stone, silver and gold, which were among them.\u2014(Lange\u2019s\nCommentary on Deuteronomy, edited by Dr. Philip Schaff, New York, 1879.\nBut in footnote one reads: \u201cMargin\u2014dungy gods from the shape of the\nordure, literally thin clods or balls, or that which can be rolled\nabout.\u2014A. G.\u201d)\n\n[52] There is a reference in Martial to this use of the sponge and stick\n(see Epigram XLVIII., in English translation, edition of London, 1871).\nMartial also speaks of a Roman lady whose close-stool was of gold, but\nher drinking-cup of glass,\u2014\n\n    \u201cVentris onus puro, nec te pudet excipis auro;\n    Sed bibis in vitreo, chareus, ergo cacas.\u201d\u2014\n\n                    (Epigram XXXVI., quoted by Harington, \u201cAjax,\u201d p. 37.)\n\nHigh officials of Corea urinate in public into brass bowls, which are\ncarried by attendants in a sort of net or fillet and presented when\nrequired.\u2014(Mr. W. W. Rockhill.)\n\nThe monasteries and nunneries of Thibet were provided with latrines.\nAmong the sins against which the nuns (Bhikshuni) were warned were, \u201cSi\nune bhikshuni va seule aux lieux, et est,\u201d etc.\u2014(\u201cPratimoksha Sutra,\u201d\nThibetan version, translated by W. W. Rockhill, Paris, 1884, p. 44,\n\u201c\u00c9cole des langues Orientales vivantes.\u201d)\n\n[53] This recalls the repugnance of the Mahometans to the spray of urine\ntouching their persons or clothing, as already indicated.\n\n[54] Bel-Peor. \u201cVery little is really known of the nature of his worship,\nbut it is an almost universal opinion, which appears to be sustained by\nNumbers xxv., that it was licentious in its character. Human sacrifice\nappears to have been offered to him; and it is conjectured, from Psalms\ncvi. 28, that the worshippers ate of the victims that had been offered to\nhim.\u201d\u2014(\u201cDictionary of Religious Knowledge,\u201d Abbott and Conant, New York,\n1875, article \u201cBaal and Baal-Peor.\u201d)\n\n\u201cIn a story of Armagnac, Joan lou Pec runs after a man whom he believes\nto be a sage, and asks him when he will die. The man answers: \u2018Joan lou\nPec mouriras au troisi\u00e8me pet de toun ase,\u2019\u2014The ass breaks wind twice,\nand the fool endeavors to prevent the third flatus. \u2018Cop sec s\u2019en angone\ncerca un pau (stake) bien pounchut et l\u2019enfouncee das un martet dans lou\ncou de l\u2019ase. Mes l\u2019ase s\u2019enflee tant, e hasconc tant gran effort que lou\npau sourtisconc commo no balo e tuec lou praube Joan lou Pec.\u2019\u201d\u2014(\u201cContes\net Proverbes Populaires,\u201d recueillis en Armagnac, par J. F. Blad\u00e9, Paris,\nquoted by Angelo de Gubernatis, \u201cZo\u00f6l. Mythol.,\u201d vol. i. pp. 397, 398.)\n\nThe reader will please look under the heading of \u201cMyths\u201d in this volume,\nand will there see a similar adventure related of the Eskimo, or rather\nthe Kamtchatkan, god Kutka.\n\n\u201cWherefore my bowels shall sound like a harp for Moab, and mine inward\nparts for Kir-haresh.\u201d\u2014(Isaiah xvi. 11.)\n\n[55] \u201cThe Eskimo call the better being \u2018Torngarsuk.\u2019 They don\u2019t all\nagree about his form or aspect. Some say he has no form at all; others\ndescribe him as a great bear, or as a great man with one arm, or as small\nas a finger. He is immortal, but might be killed by the intervention of\nthe god Crepitus.\u201d\u2014(\u201cMyth, Ritual, and Religion,\u201d Andrew Lang, London,\n1887, vol. ii. p. 48.) A footnote to the above adds, \u201cThe circumstances\nin which this is possible may be sought for in Crantz, \u2018History of\nGreenland,\u2019 London, 1767, vol. i. p. 206.\u201d\n\nCrantz says of Torngarsuk: \u201cHe is immortal, and yet might be killed, if\nany one breaks wind in a house where witchcraft is carrying on.\u201d\u2014(Crantz,\nas above.)\n\n[56] Among the Chinese and Hindus an identical partition of\nresponsibility will be found ascribed to the deities. It would require a\nspecial disquisition to enumerate these gods and their functions, so far\nas known to us, but such an enumeration would do no good, because the\naccuracy of the statement will be admitted without dispute.\n\nA clipping from the \u201cTimes,\u201d of India, copied in the \u201cSunday Herald,\u201d of\nWashington, D. C., June 2, 1889, bears upon this point:\n\n\u201cThe general public are not aware of a ludicrous custom still followed\nin Hindu households of Bengal. The last day of Falgoon, that fell on\nthe 12th ultimo, was observed in worshipping Ghantoo, the god of itches\nand the diseases of the skin which afflict the natives. Very early in\nthe morning of the day the mistresses of the families, changing their\nnocturnal attire, put a useless, black earthen vessel outside the\nthreshold of their back doors, with a handful of rice and masoor dal,\nfour cowries, with a piece of rag smeared with turmeric. Wild flowers\nappearing in this season are offered in worship. (These flowers are\ncalled Ghantoo fool.) The young boys of the family stand in a semicircle\nbefore the mistress, with cudgels in their hands. When the conches are\nsounded by the female worshippers, as the signal of the poojah being\nover, the boys break the vessels into atoms. The mirthful children, in\ntheir anxiety to strike the first blow, sometimes break the fingers and\nhands of the matrons. The piece of rag is preserved over the doors of\nhouses in the zenana. In the evening of the day, the boys of the lower\norder of the villages sing the songs of the occasion from door to door\nfor pice.\u201d\n\nAlthough the adoration of Flatulence cannot be found among the Chinese,\nreligious customs equally revolting have been ascribed to them. \u201cThe\nChinese are addicted to the abominable vice of Sodomy, and the filthy\npractice of it they number among the indifferent things they perform in\nhonor of their idols.\u201d\u2014(\u201cThe Travels of Two Mahomedans through India and\nChina,\u201d in Pinkerton, vol. vii. p. 195.) These Mahomedans travelled in\nthe ninth century.\n\n\u201cThe negroes of Guinea have a god of the small-pox.\u201d See \u201cFetichism,\u201d by\nFather P. Baudin, New York, 1885, p. 74.\n\nAccording to the Guinea negroes, \u201cEvery man has three genii, or\nprotecting spirits. The first is Eleda, who dwells in the head, which he\nguides.... This second genius (Ojehun) has his habitation in the region\nof the stomach.... Ipori, the third protecting genius, takes up his abode\nin the great toe.\u201d\u2014(Idem, p. 43.)\n\n\u201cThe Samoans supposed disease to be occasioned by the wrath of some\nparticular deity.... The friends of the sick went to the high priest of\nthe village.... Each disease had its particular physician.\u201d\u2014(Turner,\n\u201cSamoa,\u201d London, 1884, p. 140.) See, in this connection, Banier\u2019s\n\u201cMythology,\u201d English translation, vol. i. p. 196, _et seq._\n\n\u201cThey (the ancients) had gods and goddesses for all the necessaries\nof our life, from our cradles to our graves; viz., 1. for sucking;\n2. for swathing; 3. for eating; 4. for drinking; 5. for sleeping; 6.\nfor husbandry; 7. for venery; 8. for fighting; 9. for physic; 10. for\nmarriage; 11. for child-bed; 12. for fire; 13. for water; 14. for the\nthresholds; 15. for the chimneys.\u201d\u2014(Harington, \u201cAjax,\u201d p. 27.)\n\nConsult, for the Chaldeans, \u201cThe Chaldean Account of Genesis,\u201d George\nSmith, New York, 1880, pages 11 and 125. Dibbara, the god of pestilence,\nhas the title of \u201cThe Darkening One,\u201d which recalls the passage in Psalm\nxci. 6, \u201cThe pestilence that walketh in darkness.\u201d ... \u201cEach of the\nBabylonian gods had a particular city.\u201d (Idem, p. 46.) \u201cThe Chaldeans\nhad twelve great gods.\u201d (Idem, p. 47.) See, also, \u201cChaldean Magic,\u201d\nLenormant, 35. It was written of the deceased (Egyptian), \u201cThere is not\na limb of him without a god.\u201d (\u201cRitual of the Dead,\u201d cap. xliii., idem.)\nSee \u201cLe Moyen Age M\u00e9dical,\u201d Dupouy, for the list of saints and shrines\nto cure all afflictions, in Europe, Minor\u2019s translation, p. 83. Those\npossessed claimed to be in the power of a demon, who entered their body\nby one of the natural passages, sporting with their persons. (Idem, p.\n50.) The Church recognized the truth of these beliefs (idem, p. 40); see,\nalso, notes taken from Turner\u2019s \u201cSamoa.\u201d\n\n[57] These ideas remained among the early Christians: \u201can odor of a sweet\nsmell; a sacrifice, acceptable, well-pleasing to God.\u201d\u2014(Phil. iv. 18.)\n\nSo, among the Chaldeans: \u201cThe gods smelt the savor, the gods smelt the\ngood savor.\u201d\u2014(\u201cChaldean Account of Genesis,\u201d Smith, p. 286.)\n\n[58] They also keep urine in tubs in their huts for use in dressing deer\nand seal skins. (Hans Egede; also quoted in Richardson\u2019s \u201cPolar Regions,\u201d\nEdinburgh, 1861, p. 304.) The same custom has been noted in Alaska.\nThe same thing mentioned by Egede\u2019s grand-nephew, Hans Egede Saabye.\n(\u201cGreenland,\u201d London, 1816, p. 6.)\n\n[59] The whole process was carefully observed by Captain Robert G.\nCarter, 4th Cavalry, U. S. Army.\n\n[60] \u201cTodas estas cosas que digo y muchas que no s\u00e9 y otras que callo\nse venden en este mercado destos de Mejico.\u201d\u2014(G\u00f3mara, \u201cHistoria de la\nConquista de Mejico,\u201d p. 349.)\n\n[61] See Graah, \u201cGreenland,\u201d London, 1837, p. 111, and Hans Egede Saabye,\n\u201cGreenland,\u201d London, 1818, p. 256.\n\n[62] Contra la caspa ser\u00e1 necesario cortar muy \u00e1 raiz los cabellos y\nlavarse la cabeza con orinas y despues tomar las hojas de ciertas yerbas\nque en indio se llaman coioxochitl y amolli \u00f3 iztahuatl que es el agenjo\nde esta tierra, y con el cuesco del aguacate molido y mezclado con el\ncisco que est\u00e1 dicho arriba; y sobre esto se ha de poner, el barro negro\nque est\u00e1 referido, con cantidad de la corteza de lo dicho.\u2014(Sahagun, in\nKingsborough, vol. vii. p. 294.)\n\n[63] Father De Smet, \u201cOregon Missions,\u201d New York, 1847, p. 383.\n\n[64] \u201cLe mal\u00e9fice amoureux ou le philtre\u201d is defined as follows: \u201cTelle\nest la pratique de certaines femmes et de certaines filles, qui, pour\nobliger leurs galans ... de les aimer comme auparavant ... les font\nmanger du g\u00e2teau o\u00f9 elles out mis des ordures que je ne veux pas\nnommer.\u201d\u2014(Jean Baptiste Thiers, \u201cTrait\u00e9 des Superstitions,\u201d Paris, 1741,\np. 150.)\n\n[65] Qu\u00e2 occasione vel potius execrabilis superstitionis quadam\nnecessitate coguntur electi eorum velut eucharistiam conspersam cum\nsemine humano sumere.\u2014(Saint Augustine, quoted by Bayle, \u201cPhilosophical\nDictionary,\u201d English edition, London, 1737, article \u201cManicheans.\u201d)\n\n[66] Les Catharistes qui \u00e9toient une esp\u00e8ce choisie de Manich\u00e9ens,\np\u00e9trissoient le pain Eucharistique avec la semence humaine.\u2014(Thiers,\n\u201cSuperstitions,\u201d etc., Paris, 1741, vol. ii. lib. 2, chap. i. p. 216; and\nPicart, \u201cCoutumes et C\u00e9r\u00e9monies,\u201d etc., Amsterdam, 1729, vol. viii. p.\n79.)\n\nE. B. Tylor says that \u201cabout A.D. 700 John of Osun, patriarch of Armenia,\nwrote a diatribe against the sect of Paulicians\u201d (who were believed to be\nthe descendants of the Manicheans, and in turn to have transmitted their\ndoctrines to the Albigenses). In the course of the diatribe the patriarch\ndeclares that \u201cthey mix wheaten flour with the blood of infants, and\ntherewith celebrate their communion.\u201d\u2014(E. B. Tylor, \u201cPrimitive Culture,\u201d\nLondon, 1871, vol. i. p. 69.)\n\n[67] See in Picart, Coutumes et C\u00e9r\u00e9monies Religieuses, vol. vii. p. 47.\n\n[68] Au Coromandel, ils mettent le visage du mourant sur le derri\u00e8re\nd\u2019une vache, l\u00e8vent la queue de l\u2019animal et l\u2019excitent \u00e0 lacher son urine\nsur le visage ... si l\u2019urine coule sur la face du malade, l\u2019assembl\u00e9e\ns\u2019\u00e9crie de joye et le compte parmi les bienheureux, mais ... si la vache\nn\u2019est pas d\u2019humeur d\u2019uriner, on s\u2019en afflige.\u2014(Picart, \u201cCoutumes et\nc\u00e9r\u00e9monies religieuses,\u201d etc., Amsterdam, 1729, vol. vii. p. 28.)\n\n[69] Picart, Coutumes et c\u00e9r\u00e9monies religieuses, etc., Amsterdam, 1729,\nvol. vii., pp. 52, 57.\n\n[70] Eloise seems here to allude to the well-known Greek inscription on\nan ancient marble, still to be seen in the Medicean gardens: \u201c\u03b8\u03b5\u03bc\u1ff6\u03c1 \u03b5\u1f50\u03c7\u03c1\u1f76\n\u03b8\u03ad\u03bb\u03b5\u03c2 \u03b5\u1f50\u03c0\u1f76\u03c2.\u201d Above it is an elegant figure in alto-relievo, supposed to\nbe the representation of the melting Niobe,\u2014Eloise, _en d\u00e9shabill\u00e9_.\n\n[71] \u201cWe have in the folk-medicine, which still exists, the unwritten\nrecord of the beginning of the practice of medicine and surgery....\nThe early history of medical science, as of all other developments\nof culture, can be studied more narrowly and more accurately in the\nfolk-lore of this and other countries than some students of modern\nscience and exact modern records may think possible.\u201d\u2014(\u201cFolk-Medicine,\u201d\nWilliam George Black, London, 1883, pp. 2, 3.)\n\n[72] Bull-urine was given to men, cow-urine to women.\n\n[73] Garrett, Myths in Medicine, New York, 1884, pp. 148, 149.\n\n[74] El remedio mas usual y eficaz es el de la triaca humana, as\u00ed\nllamada, para mayor decencia, el excremento humano, fresco y disuelto\nen agua que hacen beber al mordido.\u2014(Clavigero, \u201cHistoria de la Baja\nCalifornia,\u201d Mexico, 1852.)\n\n[75] Decian que era el antidoto de esta pon\u00e7ona el Fuego i el agua del\nmar, la dieta y continencia. Y otra dicen que la hez del herido tomada en\npildoras o en otra forma. (Herrera, \u201cDecades,\u201d 2, lib. i. pp. 3, 9, 10.)\nThey used to say that the antidotes for this poison were fire, sea-water,\nfasting, and continence. Another of which they speak was the excrement of\nthe wounded man, taken in form of pill or otherwise.\n\n[76] Garcilasso de la Vega, \u201cComentarios Reales,\u201d Markham\u2019s translation,\nHakluyt Society, vol. xli. p. 186.\n\n[77] Il se fit un jour une dance de tous les jeunes hommes, femmes et\nfilles toutes nues, en la pr\u00e9sence d\u2019une malade \u00e0 la quelle il fallut\n(traict que je ne s\u00e7ay comment excuser ou passer sous silence), qu\u2019un de\nces jeunes hommes luy pissast dans la bouche et qu\u2019elle auallast et beust\ncette eau, ce qu\u2019elle fit avec un grand courage, esperant en receuoir\ngu\u00e9rison.\u2014(Sagard, \u201cHistoire du Canada,\u201d edition of Paris, 1885, p. 107.)\n\n[78] \u201cThe urine of young children, mixed with lime and evaporated until a\nsolid is formed, cures general debility, and, made into a liquid, is most\nusefully applied as a lotion for the eyes.\u201d (China.)\u2014(\u201cEvening Star,\u201d\nWashington, D. C., Oct. 11, 1890.)\n\n[79] This is confirmed by Mr. Frank G. Carpenter, who has visited Corea.\n\n[80] Pour faire de l\u2019eau b\u00e9nite le Bouc pissoit dans un trou \u00e0 terre et\ncelui qui faisoit l\u2019office en arrosoit les assistants avec un asperge\nnoir.\u2014(Thiers, Superstitions, etc., vol. ii. book 4, cap. 1, p. 367. See\nthe same story in Picart, vol. viii. p. 69.)\n\n[81] Leur faisant voir en songe, qu\u2019ils ne s\u00e7auroient gu\u00e9rir qu\u2019en\nse veautrant dans toutes sortes d\u2019ordures.\u2014(P\u00e8re Le Jeune, \u201cJesuit\nRelations,\u201d 1636, published by Canadian Government, Quebec, 1858.)\n\n[82] Brand quotes Camden as relating of the Irish that, \u201cif a child is\nat any time out of order, they sprinkle it with the stalest urine they\ncan get.\u201d\u2014(Brand, \u201cPopular Antiquities,\u201d article \u201cChristening Customs,\u201d\nLondon, 1849, vol. ii. p. 86.)\n\n[83] Ceux qui lavent leurs mains le matin avec de l\u2019urine pour d\u00e9tourner\nles mal\u00e9fices ou pour en emp\u00eacher l\u2019effet. C\u2019est pour cela que le juge\nPaschase fit arroser d\u2019urine Sainte Luce, parce qu\u2019il s\u2019imaginoit qu\u2019elle\n\u00e9toit sorci\u00e8re.\u2014(Thiers, \u201cTrait\u00e9 des Superstitions,\u201d Paris, 1741, vol. i.\ncap. 5, p. 471.)\n\nThis statement is repeated verbatim by Picart (\u201cCoutumes et C\u00e9r\u00e9monies,\u201d\netc., Amsterdam, 1729, p. 35), and he adds that the judge believed that\nhe would by this precaution disable her from evading the torments in\nstore for her. John of Saulsbury, bishop of Chartres, with good reason\ncast ridicule upon this charm.\n\n[84] La rociaba con sus orinas.\u2014(Torquemada, \u201cMonarchia Indiana,\u201d lib. x.\ncap. 23.)\n\n[85] P\u00e9trir un petit pain avec l\u2019urine qu\u2019une personne malade de la\nfi\u00e8vre quarte aura rendue dans le fort de son acc\u00e8s, le faire cuire,\nle laisser froidir, le donner \u00e0 manger \u00e0 un ... et faire trois fois la\nm\u00eame chose pendant trois acc\u00e8s, le ... prendra la fi\u00e8vre quarte et elle\nquittera la personne malade.\n\nFaire durcir un \u0153uf, le peler, le piquer de divers coups d\u2019aiguille, le\ntremper dans l\u2019urine d\u2019une personne qui a la fi\u00e8vre ... puis le donner\n\u00e0 un ... si le malade est un m\u00e2le, ou \u00e0 une ... si le malade est une\nfemelle et la fi\u00e8vre s\u2019en ira.\u2014(Thiers, \u201cTrait\u00e9 des Superstitions,\u201d\nParis, 1745, vol. i. lib. v. cap. iv. p. 386, copied in Picart, \u201cCoutumes\net C\u00e9r\u00e9monies,\u201d etc., Amsterdam, 1729, vol. x. p. 80.)\n\n[86] See Dulaure\u2019s \u201cDes Divinit\u00e9s G\u00e9n\u00e9ratrices,\u201d Paris, 1825, pp. 271,\n277, 278, 280, 283. He says that this vestige of phallic worship was\ndiscernible in France \u201c\u00e0 une \u00e9poque tr\u00e8s-rapproch\u00e9e de la n\u00f4tre,\u201d and\nthat women \u201craclaient une \u00e9norme branche phallique que pr\u00e9sentait la\nstatue du saint; elles croyaient que la raclure enfus\u00e9e dans un boisson,\nles rendrait f\u00e9condes.\u201d\n\nBut Davenport, who has probed deeply into the question of phallic\nworship, contends that such vestiges existed in some of the communities\nof France, Sicily, and Belgium, not only down to the Reformation, but\neven to the opening decades of the nineteenth century.\u2014(See Davenport,\n\u201cOn the Powers of Reproduction,\u201d London (privately printed), 1869, pp.\n10-20.)\n\nE. Payne Knight speaks of this same instance of survival at Isernia, in\nSicily. It was known at that place as late as 1805.\n\nSee also \u201cThe Masculine Cross and ancient Sex Worship,\u201d Sha Rocco, New\nYork, 1874, etc.\n\nDulaure, however, admits that he knew of no example in antiquity of\nscraping the phallus and drinking an infusion of the powder. \u201cL\u2019usage de\nracler le phallus et d\u2019avaler de cette raclure avec de l\u2019eau, usage dont\nje ne connais point d\u2019exemple dans l\u2019antiquit\u00e9.\u201d\n\nDulaure, as above, p. 300.\n\n[87] See, in Rousselet\u2019s \u201cIndia,\u201d London, 1876, pp. 173, 343. It has\nbeen identified as our April Fool\u2019s Day. See in \u201cAsiatic Researches,\u201d\nCalcutta, 1790, vol. ii. p. 334; also, in Moor\u2019s \u201cHindu Pantheon,\u201d\nLondon, 1810, pp. 156, 157; also, the Encyclop\u00e6dia Britannica, and\nAppleton\u2019s Encyclop\u00e6dia, article \u201cApril.\u201d\n\nOn the Sunday and Monday preceding Lent people are privileged at Lisbon\nto play the fool; it is thought very jocose to _pour water_ on any\nperson who passes, or _throw powder_ in his face; but to do both is the\nperfection of wit.\u2014(Southey, quoted in Hone\u2019s \u201cEvery-Day Book,\u201d vol. i.\np. 206, London, 1825. See Brand\u2019s \u201cPopular Antiquities,\u201d London, 1849,\nvol. i., p. 131, article \u201cApril Fool\u2019s Day.\u201d)\n\n[88] The authority for this statement will be found in \u201cThe Press,\u201d of\nPhiladelphia, Penn., copied in the \u201cEvening Star,\u201d of Washington, July\n26, 1890.\n\n[89] Para este juego, todos los hombres y muchachos que querian jugar\nhacian taleguillas \u00f3 redecillos llenos de flor de las espada\u00f1as \u00f3 de\nalgunos papeles rotos; ataban estos con unos cordelejos \u00f3 cintas de media\nvara de largo, de tal manera que pudiese hacer golpe; otros hacian \u00e1\nmanera de guantes las taleguillas \u00e9 hinchabanlos de lo arriba dicho \u00f3 de\nojas de maiz verde; ponian pena \u00e1 todos estos que nadie echase piedra\n\u00f3 cosa que pudiese lastimar dentro las taleguillos. Comenzaban luego\nlos muchachos \u00e1 jugar este juego \u00e1 manera de escaramuza y dabanse de\ntalegazos en la cabeza y por donde acertaban y de poco en poco se iban\nmultiplicando de los muchachos y los mas traviesos daban de talegazos \u00e1\nlas muchachas que pasaban por la calle; \u00e1 las veces, se juntaban tres \u00f3\nquatro para dar \u00e1 una de tal manera que la fatigaban y la hacian llorar.\n\nAlgunas muchachas que eran mas discretas, si habian de ir \u00e1 alguna parte,\nentonces llevaban un palo \u00fa otra cosa que hiciese temer para defenderse.\nAlgunos muchachos escondian la talega y quando pasaba alguna mujer\ndescuidadamente, dabanla de talegazos y quando la daban un golpe, decian\nChichiquatzinte mantze, que quiere decir, \u201cMadre Nuestra, \u00e9s la talega\nde este juego.\u201d Las mugeres andaban muy recatadas quando ivan \u00e1 alguna\nparte.\u2014(Sahagun, in \u201cKingsborough,\u201d vol. vii. p. 83.)\n\nAt the feast of the goddess Tona the same game was played.\u2014(See idem,\nvol. vi. p. 33.)\n\n[90] Hacia toda la gente de el Pueblo unas talegas, \u00e1 manera de bolsas,\ny henchianles de heno y paja y otras cosas que no hacen golpe ni tienen\npeso y colgavanlas de un cordel y traianlas escondidas debajo de los\nmantos que les servian de capas. Con estas talegas daban de Talega\u00e7os \u00e1\ntodas las mugeres que encontraban por las calles.\n\n[91] R. Patterson, in \u201cAsiatic Researches,\u201d Calcutta, 1805, vol. viii. p.\n78.\n\n[92] The African deity, Obatala, is symbolized by a whitened gourd\nprovided with a cover, which is placed in the temples.\u2014(\u201cFetichism,\u201d Rev.\nP. Baudin, New York, 1885, p. 14.)\n\n[93] John de Laet, lib. vi. chap. vii. p. 202.\n\n[94] See Francis Parkman\u2019s \u201cJesuits in North America,\u201d the works of John\nGilmary Shea, and Kipp\u2019s \u201cJesuit Missions.\u201d\n\n[95] Pliny contains a number of references to plants to which mystic\nproperties were attached, which could only be dug up after a circle had\nbeen traced about them with a sword, prayers recited in certain postures,\netc.\u2014(See among others, the \u201cMandragora,\u201d in lib. xxv. c. 94.)\n\n[96] Copious references to color-symbolism will be found in the works\nof Von Helmont (p. 1060); Frazer, \u201cTotemism;\u201d J. Owen Dorsey; Dr. W. J.\nHoffman; Black, \u201cFolk-Medicine;\u201d Pettigrew, \u201cMedical Superstitions;\u201d\nAndrew Lang, \u201cMyth, Ritual, and Religion;\u201d Garrick Mallery, and many\nothers; also in an article entitled \u201cNotes on the Cosmogony and Theogony\nof the Mojaves of the Colorado River,\u201d published in the \u201cJournal of\nAmerican Folk-Lore,\u201d July-September, 1889, by the author of this volume.\nIn the last it is shown that the idea in the aboriginal mind is that each\ncolor is a medicine, and that the rainbow, being a combination of them\nall, is a panacea; but it should be pointed out that, even in the days\nof Dr. Joseph Lanzoni (1694) there were some bold medical scholars who\nopenly derided such notions as absurd and irrational.\n\n[97] There can scarcely be a doubt that pharmacy was, in its incipiency,\ndistinctly and unequivocally religious in character. Grimm is full of\nthe matter. He tells us that \u201cthe culling and fetching of herbs had to\nbe done at particular times and according to long-established forms....\nShortly before sunrise when the day is young.... The viscum was gathered\nat new moon, Prima Luna.... Some had to be gathered in darkness, others\nplucked by the light of the moon, generally the new moon; others by a\nperson fasting; others before hearing thunder that year.... In digging\nup an herb, the Roman custom was first to pour mead and honey round it,\nas if to propitiate the earth, then cut round the root with a sword,\nlooking towards the east (or west), and the moment it is pulled out, to\nlift it on high without letting it touch the ground.... A great point\nwas to guard against cold iron touching the root; hence gold or red-hot\niron was used in cutting.... In picking or pulling up, the operator used\nthe left hand in certain cases; he had to do it unbelted and unshod, and\nto state for whom and for what purpose it was done.\u201d Grimm complains of\nthe scantiness of German tradition on this point; yet, he finds that the\n\u201chyoscyamus,\u201d or henbane, had to be taken from the ground by a naked\nvirgin, using the little finger of the right hand and standing on the\nright foot. The French formul\u00e6 for such purposes require: \u201cQuelques uns\npour se garantir de mal\u00e9fices ou de charmes vont cueillir de grand matin,\n\u00e0 jeun, sans avoir lav\u00e9 leurs mains, sans avoir pri\u00e9 Dieu, sans parler \u00e0\npersonne, et sans saluer personne en leur chemin, une certaine plante, et\nla mettent ensuite sur la personne mal\u00e9fici\u00e9e ou ensorcel\u00e9e. Ils portent\nsur eux une racine de chicor\u00e9e, qu\u2019ils ont touch\u00e9 \u00e0 genoux avec de l\u2019or\net de l\u2019argent le jour de la Nativit\u00e9 de Saint Jean Baptiste un peu avant\nle soleil lev\u00e9, et qu\u2019ils ont ensuite arrach\u00e9e de terre avec un ferrement\net beaucoup de c\u00e9r\u00e9monies, apr\u00e8s l\u2019avoir exorcis\u00e9e avec l\u2019\u00e9p\u00e9e de Judas\nMachab\u00e9e.\u201d The herb was to be \u201cneither fretted nor squashed.\u201d \u201cThe\nRomans had a strange custom of laying a sieve in the road, and using the\nstalks of grass that grew up through it for medical purposes.\u201d (Grimm,\n\u201cTeut. Mythol.\u201d vol. iii. p. 1195 _et seq._) He fully describes the\nceremony for gathering the mandrake, and also refers to the mistletoe,\nbut adds nothing to the information in these pages. In many of the\nprescriptions given by Marcellus, which prescriptions were generally of a\nmagical character (tempus, A.D. 380), there are injunctions to \u201cobserve\nchastity.\u201d\u2014(See \u201cSaxon Leechdoms,\u201d lib. i. pp. 20, 29.)\n\nAgain, in \u201cSaxon Leechdoms,\u201d vol. i. p. 11, we learn that certain\nmedicinal plants were to be pulled in a prescribed manner, the name of\nthe patient to be murmured at the same moment (quoting from Pliny, lib.\nxxi., xxii.; again, idem, vol. i. p. 14, quoting Pliny, lib. xii. c. 16.)\n\nThe herb mandrake could not be pulled for medicinal purposes except by a\npure man. \u201cIts virtue is so mickle and famous that it will immediately\nflee from an unclean man\u201d (idem, vol. i. p. 245); again, in gathering the\nperiwinkle, \u201cwhen thou shalt pluck this wort, thou shalt be free from\nevery uncleanness\u201d (vol. i. p. 313).\n\nThe belief in regard to the manner of pulling the mandrake exists among\nthe Turks: \u201cThe pacha told me of a curiosity to be seen at Orfa....\nThis curiosity consisted of two small figures, made of a peculiar\nshrub, partly trained and partly twisted and partly cut into the form\nof a man and woman, very rudely done, and stained over to give them the\nappearance of having grown in that shape.... The inhabitants, in order\nto obtain them, tied a dog by a string to each figure, and then went a\nlong distance off. As soon as the dog pulled the string, and drew the\ncreature out of the ground, the noise it made killed the dog.\u201d\u2014(\u201cAssyrian\nDiscoveries,\u201d George Smith, New York, 1876, p. 161.)\n\n[98] Hippocrates did not believe that epilepsy was a \u201cdivine\u201d disease,\nsent by the gods; such an idea was, in his opinion, fostered by quacks\nfor personal advantage.\u2014(See the edition of his work by Francis Adams,\nSydenham Society, London, 1849.)\n\n\u201cNothing could tend more to retard the progress of medicine, and paralyze\nall efforts for its improvement, than the opinion, once so generally\nentertained, of the celestial origin of disease, which, if admitted,\nappears necessarily to demand divine interposition for its relief.\nReligion and medicine were both brought into contempt by the adoption of\nsacrifices and incantations and the mercenary practices of the priests to\ninsure intercession with the gods.\u201d\u2014(\u201cMedic. Superstitions,\u201d Pettigrew,\np. 45.)\n\n[99] Epilepsy was called the comitial disease \u201cbecause the\ncomitia were prorogued in the event of any ominous case of this\ndisorder.\u201d\u2014(White-Ridley, Latin-English Dict. See also Lempri\u00e8re\u2019s\n\u201cClassical Dictionary,\u201d article \u201cComitia.\u201d)\n\n[100] The word \u201ccarmen\u201d shown to be the origin of \u201ccharm,\u201d by\nGrimm.\u2014(\u201cTeut. Mythology,\u201d vol. iii. p. 1035.)\n\nThe same derivation is given by Webster and other authorities.\n\nIn the Samoan islands \u201cWhen offerings were eaten in the night by dogs or\nrats, it was supposed that the god chose to become incarnate for the time\nbeing in the form of such living creatures.\u201d\u2014(\u201cSamoa,\u201d G. Turner, London,\n1884, p. 25.)\n\n[101] The anointing of kings is a survival of Pagan usages; anointed\nmonarchs are alluded to in the sacred books of Thibet: \u201cdu monarque oint\n... Pratimoksha Sutra.\u201d\u2014(W. W. Rockhill, Soci\u00e9t\u00e9 Asiatique, Paris, 1885.)\n\n\n\n\nADDENDA.\n\n\nDr. Thomas G. Morton, of Philadelphia, imparts the information that not\nonly is the use of human urine still general among ignorant women during\npregnancy, but that it has been learned that female abortionists have\nbeen in the habit of vending a nostrum for defeating pregnancy, one of\nthe components of which was the catamenial discharge.\n\n       *       *       *       *       *\n\nReferring to previous remarks, on page 162, it may be noticed that a\ncurious instance of survival by contrariety is to be detected in what\nPicart relates of the Hebrew ceremonial of the present day. He says of\nthe behavior of the Hebrew while praying, that he should carefully avoid\ngaping, spitting, blowing his nose, or emitting any exhalations: \u201cIl doit\n\u00e9viter autant qu\u2019il se peut de bailler, de cracher, de se moucher, de\nlaisser aller des vents.\u201d (Picart, \u201cCoutumes et C\u00e9r\u00e9monies,\u201d &c., vol.\ni. p. 126). All this information seems to be taken from the work of the\nRabbi Leon, of Modena.\n\nIn the above are seen the antipodes of the practices characteristic\nof the worship of Baal-Peor which the prophets had so much trouble in\neradicating from the minds of the chosen people.\n\n\n\n\nBIBLIOGRAPHY OF THE PRINCIPAL AUTHORITIES CONSULTED.\n\n\n  Abbot, The, Sir Walter Scott.\n\n  Aborigines of Victoria and Riverina, Beveridge, Adelaide.\n\n  Abyssinia, A Visit to, W. Winstanley, London, 1881.\n\n  Abyssinian Women (in Evening Star, Washington, D. C.).\n\n  Acosta, Historie of the Indies, edition of London, 1604.\n\n  Adanson, Voyage to Senegal, in Pinkerton.\n\n  Adventure and Beagle, Voyage of, London, 1830.\n\n  \u00c6schines of Athens (389-317 B.C.).\n\n  Africa, Across, Cameron, London, 1877.\n\n  Africa, Observations of, John Leo, in Purchas.\n\n  Afrida, King, in Arabian Nights.\n\n  Ajax, Sir John Harington.\n\n  Alaska, Whymper, London, 1868.\n\n  Allen, H. T., Doctor, Secretary of the Corean Legation.\n\n  American Anthropological Society, Transactions, Washington, D. C.\n\n  American Anthropologist, Washington, D. C.\n\n  American Association for the Advancement of Science.\n\n  American Historical Review.\n\n  American Philosophical Society\u2019s Transactions.\n\n  Anacalypsis, Godfrey Higgins, London.\n\n  Anatomy of Melancholy, Burton, edition of London, 1806.\n\n  Ancient Classics for English Readers, Philadelphia, 1872.\n\n  Ancient Faiths, Inman, London, 1878.\n\n  Ancient Mysteries Described, Hone, London, 1823.\n\n  Andrews, Latin Dictionary.\n\n  Animal and Plant Lore, Mrs. Fanny D. Bergen, in Popular Science\n        Monthly.\n\n  Anthropological Institute of G. Britain.\n\n  Antiquarian, American, Chicago, Illinois.\n\n  Antiquit\u00e9 Expliqu\u00e9e, L\u2019, Montfaucon.\n\n  Antiquities, Popular, Brand.\n\n  Apocryphal New Testament, William Hone, London, 1820.\n\n  Apologia adversus Phil. et Med. Calumniatores, Pellegrini.\n\n  Apuleius, quoted.\n\n  Arabia, Description of, Niebuhr, Amsterdam.\n\n  Arabian Nights, Burton\u2019s edition.\n\n  Araucanians, Smith, New York, 1885.\n\n  Archer, T. A., Third Crusade and Richard the First, New York, 1889.\n\n  Arctic Province, Our, Elliott, W. H., New York, 1887.\n\n  An Artist\u2019s Wanderings in British North America, Paul Kane,\n        London, 1859.\n\n  Asiatic Researches, Calcutta, 1800.\n\n  Asiatic Society.\n\n  Assyria, Ragozin, New York, 1887.\n\n  Assyrian Discoveries, George Smith, London, 1877.\n\n  Athanasius, Saint.\n\n  Atkinson, T. W., Oriental and Western Siberia, New York, 1865.\n\n  Augustine, Saint, Civitas Dei.\n\n  Australia, Nat. Tribes of S., Adelaide.\n\n  Australian Race, E. M. Carr, Melbourne.\n\n  Auteroche, D\u2019, the Russian explorer.\n\n  Averrhoes, Latin edition of, Lyons, 1537.\n\n  Avicenna.\n\n\n  Baegert, Jacob (S. J.)\n\n  Baker, George, Newe Jewell of Health, London, 1576 (Black Letter),\n        translated from Gesnerus.\n\n  Baker, Sir Samuel, The Albert Nyanza, Philadelphia, 1869.\n\n  Balboa, Histoire de Perou, in Ternaux, Paris.\n\n  Bancroft, H. H., Native Races of the Pacific Slope.\n\n  Bandelier, Professor A. E.\n\n  Banier, Abb\u00e9, Mythology, English translation, London, 1740.\n\n  Banks, J., Reverend, edition of Hesiod, Opera et Dies, London, 1885.\n\n  Barbary, Travels in, Shaw, in Pinkerton.\n\n  Baronius, Annales, Lucca, 1758.\n\n  Barrington, Observations on the Statutes, London, 1775.\n\n  Barrow Point, Report on International Expedition to.\n\n  Barry, Ludowick, Ram Alley, London, 1611.\n\n  Barth, Henry, Doctor, Travels in Africa, Philadelphia, 1839.\n\n  Basil, Christian Father.\n\n  Bastian, Allerlei aus Volks und Menschenkunde.\n\n  Baudin, P., Reverend, Fetichism and Fetich Worshippers, New York,\n        1885.\n\n  Baudin, Reverend Father P., Fetichism, New York, 1885.\n\n  Bauer, Dr., Report on Urate of Ammonia in treatment of Phthisis.\n\n  Baxter, Sylvester, Boston, Massachusetts.\n\n  Bayle, Henri, Philosophical Dictionary, edition of 1737.\n\n  Beadle, J. H., Western Wilds, Cincinnati, Ohio, 1878.\n\n  Beaumont and Fletcher.\n\n  Beckherius, Daniel, Medicus Microcosmus, London, 1660.\n\n  Bee, of Omaha, Nebraska.\n\n  Beef Tea, Liebig\u2019s Ext. and Urine, Dr. Neale, in Practitioner,\n        London, 1881.\n\n  Beletus, quoted.\n\n  Bell, Travels in Asia, in Pinkerton, vol. 7.\n\n  Beniouski, Russian explorer.\n\n  Benjamin, G. W., Honorable, Persia, New York, 1888.\n\n  Berchon, Ernest, Histoire M\u00e9dicale du Tatouage, Paris, 1867, quoted.\n\n  Bergen, F. D., Mrs., Cambridge, Mass.\n\n  Bergen, Joseph Y., Jr., Cambridge, Mass.\n\n  Bergen, Mrs. Fanny D.\n\n  Bernard, Doctor, Cannes, France.\n\n  Bescherelle\u2019s French Dictionary.\n\n  Beveridge, Aborigines of Victoria and Riverina, Adelaide.\n\n  Beverly, Virginia.\n\n  Bible.\n\n  Bibliotheca Scatalogica (anonymous).\n\n  Billings, John S., Surgeon U. S. A.\n\n  Biography of Words, Max M\u00fcller, London, 1888.\n\n  Bizouard, J., Rapports de l\u2019Homme avec le D\u00e9mon, Paris, 1864.\n\n  Black, William George, Folk-Medicine, London, 1883.\n\n  Blade, J. F., Contes et Proverbes populaires, quoted.\n\n  Blambeauseant, Tragedy of the Gout (A.D. 1600).\n\n  Bleekens, Dittmar, in Purchas.\n\n  Blount, Tenures of Land and Customs of Manors (Hazlitt\u2019s edition,\n        London, 1874). Previous edition of same work was called Jocular\n        Tenures.\n\n  Blount, Voyage into the Levant, in Pinkerton.\n\n  Blower, Ralph, A Rich Storehouse or Treasurie for the Diseased (black\n        letter), London, 1616.\n\n  Blunt, Vestiges.\n\n  Boas, Franz, Thlinkeets, in Journal of American Folk-Lore; also Cent.\n        Eskimo, Rep. on N. W. Tribes, etc.\n\n  Bochart, quoted.\n\n  Bock, Carl, Head-Hunters of Borneo, London, 1881.\n\n  Bogle, Thibet.\n\n  Boniface, letters of.\n\n  Border Land of China, W. W. Rockhill, in Century.\n\n  Borellus, P., Obser. Medic., quoted.\n\n  Borlase, Antiquities of Cornwall, quoted.\n\n  Borneo, Head-Hunters of, Carl Bock, London, 1881.\n\n  Boscana, Geronimo, Fray.\n\n  Bourke, John G., Snake Dance of the Moquis, London and New York,\n        1884; Notes on the Theogony and Cosmogony of the Mojave Indians\n        of the Colorado River.\n\n  Boyer\u2019s French Dictionary.\n\n  Boyle, the philosopher.\n\n  Brand, Popular Antiquities.\n\n  Brand, Encyclop\u00e6dia of Science, Literature, and Art.\n\n  Brasseur de Bourbourg, introduction to Landa.\n\n  Brinton, D. G., Dr., Myths of the New World, New York, 1868.\n\n  British Association for Advancement of Science.\n\n  British Monachism, Reverend Thomas Dudley Fosbroke, London, 1817.\n\n  Browne, J. Ross, Washoe, quoted.\n\n  Browne, Sir Thomas, Religio Medici.\n\n  Bruce, James, Travels to Discover Source of Nile, Dublin, 1790.\n\n  Bryant, Jacob, Mythology, London, 1775.\n\n  Buchanan, Journey through Mysore, in Pinkerton\u2019s Voyages.\n\n  Buckish Slang, Dictionary of, Grose, London, 1811.\n\n  Buckle, H. T., Commonplace Book; Contributions to History of the Pet.\n\n  Bullfinch\u2019s Mythology (edited by Rev. E. E. Hale), Boston, 1883.\n\n  Bunnemeyer, translation of Steller.\n\n  Bunsen, Analecta, Hamburg.\n\n  Bureau of Ethnology, Washington, D. C.\n\n  Burton, Anatomy of Melancholy.\n\n  Burton, Richard F., Arabian Nights.\n\n  Bush, Richard J., Reindeer, Dogs, and Snow-shoes, London.\n\n  Butler, Hudibras.\n\n\n  Kal\u00eeka Purana, Sacred Book of the Hindus.\n\n  California, A. A. Robinson, New York, 1850.\n\n  California, Historia de Baja, Clavigero, Mexico, 1852.\n\n  Calmet, Dom, quoted.\n\n  Camden, Britannia, edition of London, 1753.\n\n  Cameron, Across Africa, London, 1877.\n\n  Campbell, Robert Allen, Phallic Worship.\n\n  Canada, Histoire du, Sagard, edition of Paris, 1885.\n\n  Canada, Report on the Tribes of N. W., Boas.\n\n  Caracalla, Life of, Lampridius.\n\n  Carden, J. B.\n\n  Carpenter, Frank G., Letters in Omaha Bee; also in New York World.\n\n  Carr, E. M., The Australian Race, Melbourne, 1886.\n\n  Carter, Robert G., Captain U. S. Army.\n\n  Casta\u00f1eda, in Ternaux.\n\n  Cataline.\n\n  Catlin, George, artist and author.\n\n  Catullus, Epigrams.\n\n  Cedranus, the historian.\n\n  Central Africa, Chaill\u00e9 Long, New York, 1877.\n\n  Central Eskimo, Boas, in Rep. of Bur. of Ethnology, Washington, D. C.\n\n  Century Magazine.\n\n  Chaldean Account of Genesis, George Smith, New York, 1880.\n\n  Chaldean Magic, Fran\u00e7ois L\u00e9normant, London, 1873.\n\n  Chambers\u2019s Book of Days.\n\n  Charlevoix, La Nouvelle France.\n\n  Chatelain, Reverend Mr.\n\n  Chatelet, Parent du, La Prostitution, Paris.\n\n  Chile, Historia Civil del Reyno de, Don Juan Ignacio Molina, edition\n        of Madrid, 1788.\n\n  China, Bispham\u2019s expedition to, London, 1842.\n\n  China, Border Land of, Rockhill.\n\n  China, History of, Father Du Halde, (S. J.), London, 1736.\n\n  China Illustrata, Father Kircher, S. J., quoted.\n\n  China, Religions of, Legge.\n\n  Chinese Minister to the United States, Chang Yen Mun.\n\n  Chinese Repository, Canton, 1840, and other years.\n\n  Chinigchinich, Father Geronimo Boscana, in A. A. Robinson\u2019s\n        California, New York, 1850.\n\n  Chips from a German Workshop, Max M\u00fcller.\n\n  Chrisfield, Mr., Congressional Library, Washington, D. C.\n\n  Chronicle of London (A.D. 14\u2014), quoted.\n\n  Chrysostom, Saint, the Christian Father.\n\n  Chylologia, Schurig, Dresden, 1725.\n\n  Chyrurgeon\u2019s Closet, London, 1632.\n\n  Cicero.\n\n  Cicero, De Natura Deorum.\n\n  Clarke, Ben, Cheyenne interpreter.\n\n  Clavigero, Historia de la Baja California, Mexico, 1852.\n\n  Clay, Cornwallis, Seminoles of Florida.\n\n  Clemens, Samuel (Mark Twain), Huckleberry Finn.\n\n  Cochrane, John Dundas, Pedestrian Journey through Siberian Tartary,\n        Philadelphia, 1820.\n\n  Coleman, Mythology of the Hindus, London, 1832.\n\n  Complete English Dispensatory, John Quincy, M. D., London, 1730.\n\n  Complete English Physician, London, 1730.\n\n  Concordances and Commentaries, Cowden Clark, of Shakespeare; Camden,\n        of Scriptures; Lange\u2019s Commentaries (Dr. Philip Schaff).\n\n  Congo, Father Merolla\u2019s Voyage to, in Pinkerton\u2019s Voyages.\n\n  Congo, Henry M. Stanley, New York, 1885.\n\n  Congressional Library, Washington, D. C.\n\n  Cook, Captain, Royal Navy, in Hawkesworth\u2019s Voyages, London, 1773.\n\n  Cook, Lieutenant, R. N.\n\n  Cook, M. C., British Fungi, London, 1862.\n\n  Corbusier, William H., Surgeon, U. S. A.\n\n  Cotgreave\u2019s English Dictionary.\n\n  Cotta, John, A Short Discoverie of the Vnobserved Dangers of several\n        sortes of Ignorant and Vnconsiderate Practices of Physicke in\n        England, London, 1612.\n\n  Cotting, Benjamin Eddy, M. D., Professional Reminiscences, Boston,\n        1888.\n\n  Coutumes et C\u00e9r\u00e9monies Religieuses de Toutes les Nations du Monde,\n        Picart, Amsterdam, 1729, nine volumes.\n\n  Cox, Sir Richard, History of Ireland.\n\n  Cox, William, Russian Discoveries, London, 1803.\n\n  Croq\u2019 \u00c9tron, Prince, Hist. Secr\u00e8te du, M\u2019lle Laubert, Paris, 1790.\n\n  Cross, Masculine, 1886.\n\n  Crusade, the Third, and Richard the First, T. A. Archer, New York,\n        1889.\n\n  Culin, Stewart (Philadelphia), Notes on Chinese Therapeutics.\n\n  Culpepper, Nicholas, The English Physician, London, 1765.\n\n  Cultes, Trait\u00e9 des Differens, Dulaure.\n\n  Culture, Primitive, E. B. Tylor.\n\n  Cupid\u2019s Revenge, Beaumont and Fletcher.\n\n  Cushing, Frank H., Ethnologist.\n\n  Cyclop\u00e6dia, American, New York, 1881.\n\n  Cyclop\u00e6dia, Bradford\u2019s, Philadelphia, no date.\n\n  Cyclop\u00e6dia, Johnson\u2019s New Universal, New York, 1873.\n\n  Cyclop\u00e6dia of Antiquities, Reverend Thomas Dudley Fosbroke, London,\n        1843.\n\n  Cyprian, Saint, the Christian Father.\n\n  Cyril, Saint, the Christian Father.\n\n\n  Dadabhai-Nadrosi, Description of the Parsis.\n\n  Dahlgren, M. V., Mrs., South Mountain Magic.\n\n  Dall, Masks and Labrets, Ethnological Bureau, Washington, D. C.,\n        Annual Reports.\n\n  Dalyell, John Graham, Superstitions of Scotland, Edinburgh.\n\n  Darmesteter, translation of the Zendavesta.\n\n  Dana, J. J.\n\n  Daniel Eremita, quoted.\n\n  Dante, Inferno, Carey\u2019s Translation.\n\n  Darwin, Charles, in Voyage of Adventurer and Beagle, London, 1839.\n\n  Davenport, On the Powers of Reproduction, London (privately printed).\n\n  Days, Book of, Chambers.\n\n  Dead, Egyptian Ritual of the.\n\n  De Bry, Indias Orientales, in Purchas\u2019 Pilgrims.\n\n  De Candolle, botanist.\n\n  De Janon, Patricio.\n\n  Dekkar, Thomas, The Honest Whore, London, 1604.\n\n  De Laet, John.\n\n  Democritus, quoted by Pliny.\n\n  Description of the Parsees, Dadabhai-Nadrosi.\n\n  Descriptive Sociology, Herbert Spencer.\n\n  De Smet, Father, missionary and explorer, Oregon Missions, New\n        York, 1847.\n\n  Deuteronomy.\n\n  Diaz, Bernal, Conquest of Mexico, London, 1844.\n\n  Diaz, Melchior, Spanish explorer.\n\n  Dictionary, Cotgreave\u2019s English.\n\n  Dictionary of Buckish Slang, Grose, London, 1811.\n\n  Dictionary of Sects and Heresies, Oxford, 1874.\n\n  Dictionaries quoted:\u2014United States Dispensatory, Wood and Bache\n        (Philadelphia, Pa., 1886);\n    London Medical, edition of Bartholomew Parr, M. D. (Philadelphia,\n        1819);\n    Webster\u2019s English; Worcester\u2019s English;\n    of Antiquities (London, 1850), Smith;\n    Classical, Anthon\u2019s;\n    Lempri\u00e8re\u2019s Classical;\n    Neumann and Baretti\u2019s (Valasquez) Spanish-English;\n    of the Spanish Academy;\n    Stevens\u2019 Spanish-English (1706);\n    Of Obsolete and Provincial English, Thomas Wright (London, 1869);\n    Medical, Dunglison (Philadelphia, 1860);\n    Dictionnaire National, Bescherelle (Paris, 1857);\n    Dictionnaire Universel du XIX. Si\u00e8cle, P. Larousse;\n    White-Ridley, Latin-English;\n    of Religious Knowledge, Abbot and Conant (New York, 1875);\n    of the Bible, William Smith (New York 1871);\n    of Greek and Roman Antiquities, William Smith, LL.D. (Boston,\n        1849);\n    of Sects and Heresies (Oxford, 1874);\n    Gasc, F. G. A., French and English.\n    See also under Cyclop\u00e6dia and Encyclop\u00e6dia.\n\n  Diderot and D\u2019Alembert, Encyclop\u00e6dia.\n\n  Dillon, Expedition in search of La Perouse, London, 1829.\n\n  Diodorus Siculus.\n\n  Dioscorides, Materia Medica, Kuhn\u2019s edition, Leipsig, 1829.\n\n  Discoverie of Witchcraft, Reginald Scot.\n\n  Dissertation sur le dieu Pet, M. Claude Terrain, quoted.\n\n  Dodge, R. I., Our Wild Indians.\n\n  Domenech, Abb\u00e9, Deserts.\n\n  Domesday Book, quoted.\n\n  Dorman, Rushton, Primitive Superstitions, New York, 1881.\n\n  Dorsey, J. Owen, Reverend, Ethnologist, Bureau of Ethnology, U. S.\n        A., Teton Folk-Lore, in Journal of American Folk-Lore.\n\n  Dosabhai Framje Karaka.\n\n  Douce, Francis, Illustrations of Shakespeare, London, 1807.\n\n  Dramatists, English. See Shakespeare, Jonson, Dryden, Beaumont and\n        Fletcher, Ludowick Barry, Middleton, Gifford.\n\n  Dreck Apotheke, Christian Franz Paullini, Frankfort, 1696.\n\n  Druids and their Religion, John Eliot Howard.\n\n  Druids, Rev. Richard Smiddy, Dublin, 1871.\n\n  Dryden, Juvenal\u2019s Satires.\n\n  Dubois, Abb\u00e9, People of India, London, 1817.\n\n  Ducange, Glossarium, Notes on Tenures of Land by Flatulence;\n    Notes on Toll of Flatulence exacted from Prostitutes;\n    on Bridge-building.\n\n  Du Halde, Father (S. J.), History of China.\n\n  Dulaure, J. B., Des Diff\u00e9rens Cultes; Des Divinit\u00e9s G\u00e9n\u00e9ratrices.\n\n  Dupouy, Dr., Le Moyen Age M\u00e9dical. See under Minor.\n\n  Duran, Fray Diego.\n\n  Dutch Courtesan, Marston, London, 1605.\n\n\n  Eastman, Mrs., Legends of the Sioux, New York, 1849.\n\n  Eaton, John Matthews, Treatise on Breeding Pigeons, London, no date.\n\n  Egede, Hans, missionary and author, Greenland, London, 1816.\n\n  Egede, Saabye, missionary and author, Greenland, London, 1816.\n\n  Elliott, Henry W., Our Arctic Province, New York, 1887.\n\n  Ellis, Havelock.\n\n  Ellis, Polynesian Researches, quoted.\n\n  Embassy to Thibet, Turner, London, 1806.\n\n  Emerson, Ellen Russell, Indian Myths, Boston, 1884.\n\n  Encyclop\u00e6dia Britannica, edition of 1841, and other editions.\n\n  Encyclop\u00e6dias, in addition to the Britannica, examined during the\n        preparation of this work:\u2014\n    Encyclop\u00e9die Raisonn\u00e9 des Sciences, etc., Neufchatel, 1765.\n    Encyclop\u00e6dia, Philadelphia, 1797.\n    Encyclop\u00e9die, Diderot and D\u2019Alembert, Geneva, 1779.\n    Encyclop\u00e6dia, International.\n    Encyclop\u00e6dia Metropolitana.\n    Encyclop\u00e6dia of Geography, Philadelphia, 1845.\n    Encyclop\u00e6dia of Religious Knowledge, Schaff-Herzogg, New York.\n    Encyclop\u00e6dia, Chambers\u2019s, edition of Philadelphia, 1866.\n    Encyclop\u00e6dia, Bradbury and Evans, London, 1854.\n\n  English History from Contemporary Writers, New York, 1839.\n\n  English Reformation, Francis Charles Massingberd.\n\n  Englishman\u2019s Treasure, The (black letter), London, 1641 (in the Toner\n        collection, Library of Congress), written by Thomas Vicary,\n        Surgeon to King Henry VIII., Queen Mary, and Queen Elizabeth.\n\n  Ephemeridum Physico\u2014Medicorum, Leipsig (printed in A.D. 1694).\n\n  Erasmus, De Civilitate, quoted.\n\n  Erlemmeyer, A., Doctor.\n\n  Eskimo, Central, Franz Boaz, in An. Rep. of Bur. of Ethnol.\n\n  Eskimo, Tales and Traditions of the, Henry Rink, Edinburgh, 1875.\n\n  Ethnology, Bureau of, Washington, D. C., Annual Report.\n\n  Ethnography of the Western Tribes of Torres Straits, A. C. Haddan, in\n        Journal of the Anthropological Institute of Great Britain.\n\n  Ethnological Society, London, Transactions.\n\n  Etmuller, Michael, Opera Omnia, Lyons, 1690, including Comment.\n        Ludov. and Schroderii Dilucidati, etc.\n\n  \u00c9tudes de la Nature, Bernardin de Saint Pierre, quoted.\n\n  Eusebius, De Pr\u00e6paratione Evangelii, quoted.\n\n  Evans, Lewis, Reverend, Translation of Juvenal, New York, 1860.\n\n  Evans, S. B., Doctor, Ottumwa, Iowa.\n\n  Evening Star, Washington, D. C.\n\n  Every Man out of his Humor, Ben Jonson.\n\n  Exodus.\n\n  Eyre, Journal of the Expedition into Central Australia, London, 1845.\n\n  Ezekiel, Hebrew Dramatist.\n\n\n  Faber, Pagan Idolatry.\n\n  Fairy Tales, Hazlitt.\n\n  Family, the Primitive, C. N. Starke, Ph.D., New York, 1889.\n\n  Farce of Master Pathelin (A.D. 1480).\n\n  Fargards, of Zendavesta.\n\n  Fascination, La, J. Tuchmann, in Melusine.\n\n  Featherman, A., Social History of the Races of Mankind, London, 1887.\n\n  Fergusson, A. W.\n\n  Ferry, Major.\n\n  Fetichism, Schultze, New York, 1835.\n\n  Fetichism, Father P. Baudin, New York, 1885.\n\n  Finerty, John F., Honorable.\n\n  Flemming, Samuel Augustus, De Remediis ex Corpore Humano desumtis,\n        Erfurt, 1738.\n\n  Fletcher, Alice, Sun Dance of the Ogallalla Sioux, Am. Ass. Scien.\n\n  Fletcher, Robert, Dr., U. S. Army, Tattooing among Civilized People.\n\n  Fletcher, Robert, M. D., President of the Anthropological Society,\n        Washington, D. C.\n\n  Folk-Etymology, Reverend A. Smythe-Palmer.\n\n  Folk-Etymology, Rev. A. Smith Palmer, London, 1882.\n\n  Folk-Lore, American Journal of.\n\n  Folk-Lore, in Indo-Mahomedan Folk-Lore;\n    Folk-Lore of the Pennsylvania Germans, Hoffman, in Journal of\n        American Folk-Lore;\n    Folk-Medicine of the Pennsylvania Germans, American Philosophical\n        Society.\n\n  Folk-Lore Journal (of America).\n\n  Folk-Lore, Napier, London.\n\n  Folk-Lore Record, London.\n\n  Folk-Medicine, William George Black, London, 1883.\n\n  Forbes, English-Hindustani Dictionary, London, 1848.\n\n  Forster, Sketches of the Hindus, quoted.\n\n  Forster\u2019s Voyages around the World, London, 1777.\n\n  Fosbroke, Rev. Thomas Dudley, Encyclop\u00e6dia of Antiquities, British\n        Monachism, London, 1843.\n\n  Foulke, Lieutenant, U. S. Navy.\n\n  Fowke, Frank Rede, South Kensington Museum.\n\n  France, La Nouvelle, Charlevoix.\n\n  Fraser\u2019s Magazine, London.\n\n  Frazer, James, G. M. A., The Golden Bough, London, 1890.\n\n  Frazer, J. G., M. A., Totemism, Edinburgh, 1887.\n\n  Frazer, John, LL.D., Australia.\n\n  Frommann, Johannes Christianus, Tractatus de Fascinatione, Nuremberg,\n        1675.\n\n  Fungi, British, M. C. Cook, London, 1862.\n\n  Furlong, J. G., Major-General, H. B. M. A., Rivers of Life, London.\n\n\n  Gaidoz, M. H., editor of Melusine.\n\n  Galen, Opera Omnia (Kuhn\u2019s edition, Leipsig, 1829).\n\n  Ganin, De Simplic. Medicament, quoted.\n\n  Gatchett, Alfred, Doctor, Bureau of Ethnology, Washington, D. C.\n\n  Genesis, Chaldean Account of, George Smith, New York, 1880.\n\n  Geografia de las Lenguas de Mejico, Orozco y Berra, Mexico, 1854.\n\n  Gerard of Cremona, edition of Avicenna. See Avicenna.\n\n  Gesnerus, Dr., Newe Jewell of Health, London, 1576 (black letter).\n        See also under Baker, George.\n\n  Gibbon, Edward, the historian.\n\n  Giesnein, De Mater. Medic., quoted.\n\n  Gifford\u2019s translation of Juvenal. See Juvenal.\n\n  Gilder, William H., Schwatka\u2019s Search, New York, 1881;\n    Ice-Pack and Tundra, New York, 1883;\n    Personal Letters from.\n\n  Gilmour, James, Rev., Among the Mongols, London, 1883.\n\n  Glossarium, Ducange.\n\n  Gmelin, Russian explorer.\n\n  Goclenius, Roderick, Physiol. Crepitus Ventris, Frankfort, 1607,\n        quoted.\n\n  Goldsmith, Oliver, Letters from a Citizen of the World, edition of\n        1854.\n\n  G\u00f3mara, Historia de las Indias.\n\n  Goodwin\u2019s Translation of Plutarch\u2019s Morals, Boston, 1870.\n\n  Googe, Barnaby, Translation of Naogeorgus, quoted.\n\n  Goreus, medical writer, quoted.\n\n  Gospel of the Infancy.\n\n  Greenland, History of, Crantz, London, 1767.\n\n  Greenland, Graah, London, 1837.\n\n  Greenland, Hans Egede.\n\n  Greenland, Hans Egede Saabye, London, 1816.\n\n  Gregory IX., Pope.\n\n  Grieve, James, Journal.\n\n  Grimm, Jacob, Teutonic Mythology.\n\n  Grose, Dictionary of Buckish Slang, London, 1811.\n\n  Gufer, John, Medicin. Domestic, quoted.\n\n  Guida alla Chimica, quoted.\n\n  Guignas, de, Voyage de Pekin \u00e0 Paris, Paris, 1808.\n\n  Guinea, Bosman, in Pinkerton.\n\n  Gulliver\u2019s Travels, Jonathan Swift.\n\n\n  Haddon, A. C., Ethnography of the Western Tribes of Torres Straits,\n        in Journal of Anthropological Institute of Great Britain.\n\n  Hagendormius, Ehrenfreid, quoted.\n\n  Hahan, Theophilus, Reverend.\n\n  Hahn, Theophilus, missionary.\n\n  Hakluyt Society Publications, London.\n\n  Hakluyt, Voyages.\n\n  Hammond, ex-Surgeon, General U. S. Army, Physiological Memoirs, New\n        York, 1863.\n\n  Harington, Sir John, Ajax, London, 1596.\n\n  Harman\u2019s Journal, Andover, Massachusetts, 1820.\n\n  Harper\u2019s New Monthly Magazine, New York.\n\n  Hastings, Dr., On the Medical Value of the excreta of Reptiles in the\n        treatment of Phthisis.\n\n  Hawkesworth\u2019s Voyages, London, 1773.\n\n  Hayes, Doctor, Arctic explorer.\n\n  Hazlitt, Fairy Tales.\n\n  Heath, Perry S.\n\n  Healey, Michael, Captain, U. S. R. M. Cutter \u201cBear.\u201d\n\n  Heard, Albert F., Russian Creed and Russian Dissent, New York and\n        London, 1887.\n\n  Heart of Africa, Schweinfurth, London, 1872.\n\n  Helvetius, John Freder., Diribitor, quoted.\n\n  Henshaw, H. C., Professor, Bureau of Ethnology, Smithsonian.\n\n  Herald, Sunday, Washington, D. C.\n\n  Hermann, edition of Orphei Fragmenta.\n\n  Herodotus.\n\n  Herrera, Antonio, Decades, Madrid.\n\n  Hershon, Paul Isaac, Talmudic Miscellany, Boston, 1880.\n\n  Hesiod, Opera et Dies, Rev. J. Banks, London, 1857.\n\n  Hibernicis, De Rebus, Vallencey.\n\n  Hidatsa, Surgeon Washington Matthews, U. S. Army.\n\n  Higgins, Godfrey, Anacalypsis, Celtic Druids.\n\n  Hindus, Mythology of the, Coleman, London, 1832.\n\n  Hippocrates, Adams\u2019 edition, Sydenham Society, London, 1849;\n    Kuhn\u2019s edition, Leipsig, 1825.\n\n  Histoire de Paris, Dulaure, 1825.\n\n  Histoire M\u00e9dicale du Tatouage, Ernest Berchon, Paris, 1867.\n\n  Histoire Secr\u00e8te du Prince Croq\u2019 \u00c9tron, M\u2019lle Laubert, Paris, 1790.\n\n  Historia de las Indias, G\u00f3mara.\n\n  Hittell, John S., San Francisco, Cal.\n\n  Hoffman, Dr. W. J., Bureau of Ethnology, Washington, D. C.\n\n  Hoffman, W. J., M. D., Folk-Lore of the Pennsylvania Germans,\n        Folk-Medicine of the Pennsylvania Germans, (American Phil.\n        Society).\n\n  Holder, A. B., Dr., The Bote, in New York Medical Journal.\n\n  Homer.\n\n  Homer Burlesqued.\n\n  Hom\u0153opathic Journal.\n\n  Hone, William, Ancient Mysteries, Apocryphal Gospels, London, 1820;\n    Every Day Book, London, 18\u2014.\n\n  Honest Whore, The, Thomas Dekkar, London, 1605.\n\n  Hoosier in Russia, Perry S. Heath.\n\n  Horace, Latin poet, Satires.\n\n  Horsford, E. N., Professor, Harvard University.\n\n  Hospinian, de Origine Festorum Christianorum, quoted.\n\n  Howard, John Eliot, The Druids and their Religion.\n\n  Huc, Abb\u00e9, Travels, etc.\n\n  Hudibras, Butler.\n\n  Huien-Tsang, a Buddhist traveller.\n\n  Humphrey Clinker, Tobias Smollett.\n\n  Hunerwolf, Jacob Augustine, Doctor (1694).\n\n\n  Ice-Pack and Tundra, W. H. Gilder, New York, 1881.\n\n  Inamma, Padre (S. J.), missionary to Lower California.\n\n  Incas, Fables and Rites of the, Padre Cristoval de Molina (translated\n        by Clements C. Markham), Hakluyt Society Transactions.\n\n  India, Rousselet, London, 1876.\n\n  India, Modern, Monier Williams, London, 1878.\n\n  Indian Names of Places near the Great Lakes, Kelton.\n\n  Indias, Historia de las, G\u00f3mara.\n\n  Indo-Mahomedan Folk-Lore.\n\n  Ingoldsby Legends, American edition.\n\n  Inman, Ancient Faiths embodied in Ancient Names, London, 1878.\n\n  International Polar Expedition to Point Barrow, Report of, Washington.\n\n  Ireland, Ancient Legends and Superstitions of, Lady Wilde, Boston,\n        1888.\n\n  Ireland, History of, Sir Richard Cox.\n\n  Ireland, Medical Mythology of, James Mooney.\n\n  Irish, Manners and Customs of the Ancient, Eugene O\u2019Curry, New York,\n        London, Edinburgh, and Dublin, 1873.\n\n  Irwin, B. J. D., Surgeon, U. S. Army.\n\n\n  Jack of Dover\u2019s Quest of Inquiry, in Percy Soc. Publications.\n\n  Jaeger, Gustav, Doctor, Stuttgart, Germany.\n\n  Jahrbuch fur Erdkunde, Dresden, 1870.\n\n  James, H. E. M., The Long White Mountain, London, 1888.\n\n  Japan, History of, Kemper, in Pinkerton.\n\n  Jarchi, Solomon Ben, Rabbi, Commentaries, quoted.\n\n  Jennings, Hargrave, Phallicism, London, 1884.\n\n  Jesuit Missions, Bishop Kip.\n\n  Jesuit Relations.\n\n  Jesuits in North America, Francis Parkman, Boston, 1867.\n\n  Jews, Wars of the, Josephus.\n\n  Jex-Blake, Reverend, his account of Hindu temples.\n\n  Joest, Wilhelm, Tatowinen, Narbenzeichnen und Korperbemalen, Berlin,\n        1887.\n\n  John XXI., Pope, medical writings of, quoted.\n\n  Johnson, Richard, Master, in Purchas.\n\n  Johnstonus, J., Thaum. admirand. homin., quoted.\n\n  Jones, Sir William.\n\n  Jonson, Ben, dramatist.\n\n  Jonson, Ben, Works of, Gifford\u2019s edition;\n    The Staple of News.\n\n  Josephus, De Bello Judaico.\n\n  Josephus, Wars of the Jews.\n\n  Jouan, Henri, Captain, French Navy.\n\n  Journal of American Folk-Lore, Boston, Mass.\n\n  Journal of the Anthropological Institute of Great Britain, London.\n\n  Juvenal. The following editions have been examined:\n    Translation by Rev. Lewis Evans, Oxford, New York, 1860;\n    Gifford\u2019s Translation;\n    Edward Walford, M. A., Baliol, Oxford.\n\n  Juvenal, Satires of, translations of Evans, Dryden, and Gifford.\n\n\n  Kalevala, Scandinavian saga.\n\n  Kamtchatka, Steller (Bunnemeyer\u2019s translation.)\n\n  Kamtschatka and the Kurile Islands, James Grieve, Gloucester, Eng.,\n        1764.\n\n  Kamtschatka, History of, Steller. See Steller.\n\n  Kane, Paul, Artist\u2019s Wanderings in North America, London, 1850.\n\n  Kelton, Dwight H., Indian Names of Places near the Great Lakes.\n\n  Kemper, History of Japan, in Pinkerton\u2019s Voyages.\n\n  Kennard, Mr., U. S. Coast Survey, describes a urine orgie.\n\n  Kennon, George. Tent Life in Siberia, New York, 1885.\n\n  Kingsborough, Lord, Mexican Antiquities.\n\n  Kingsley, J. W., Doctor, Cambridge, England.\n\n  Kipling, Rudyard, Soldiers Three, New York, 1890;\n    Plain Tales.\n\n  Kircher, Father, (S. J.), China Illustrata, quoted.\n\n  Knight, R. Payne.\n\n  Knox, Voyages and Travels, series, London, 1777.\n\n  Kolben, Peter, Voyage to the Cape of Good Hope, in Knox, Voyage,\n        London, 1777.\n\n  Kotzebue, Voyages, etc., London, 1821.\n\n  Krachenninikoff, a Russian explorer.\n\n  Krenitzin, Voyage, etc., quoted in Coxe\u2019s Russian Discoveries.\n\n  Krusenstern, Voyage round the World (English translation), London,\n        1813.\n\n  Kubary, Religion of the Pelew Islands, quoted.\n\n  Kyngdon, F. B., Secretary of Royal Society, Sydney, New South Wales.\n\n\n  Lactantius, Divinarum Institutionum, Institutes, Divinas ejus, etc.,\n        quoted.\n\n  Lafitau, P\u00e8re.\n\n  La Flesche, Francis, American Anthropological Society.\n\n  Lampridius, Life of Caracalla.\n\n  Lampridius, Life of the Emperor Commodus.\n\n  Lancet, London.\n\n  Landa, Cosas de Yucatan (Trench edition), Paris, 1864.\n\n  Lang, Andrew, Myth, Ritual, and Religion, London, 1887.\n\n  Lang, Professor, of Germany.\n\n  Langsdorf, Voyages, etc., London, 1814.\n\n  Lansdell, Henry, Through Siberia, London, 1882.\n\n  Lanzoni, Joseph, Doctor (A.D. 1694).\n\n  Lapland, Danish, Account of, Leems, in Pinkerton.\n\n  Laubert, M\u2019lle, Histoire Secr\u00e8te du Prince Croq \u00c9tron, Paris, 1790.\n\n  Leechdoms, Saxon.\n\n  Leem, Danish Lapland, in Pinkerton.\n\n  Legge, Religions of China.\n\n  Le Jeune, Father, missionary.\n\n  Lemnius, Levinus, Secret Miracles of Nature (English translation),\n        London, 1658.\n\n  Lempri\u00e8re, Classical Dictionary.\n\n  Lena Delta, In the, George W. Melville, Chief Engineer, U. S. Navy,\n        Boston, Mass., 1885.\n\n  Lenormant, Fran\u00e7ois, Chaldean Magic.\n\n  Leo, John, Observations of Africa, in Purchas.\n\n  Leon of Modena, Rabbi, quoted.\n\n  Lerousse, P., Grand Dictionnaire Universel, Paris, 1875.\n\n  Le Roux de Lincy, Livres des Proverbes Fran\u00e7ais, Paris, 1848.\n\n  Le Sage, El Bachiller de Salamanca.\n\n  Leviticus.\n\n  Lewis and Clark, explorers.\n\n  Liebig\u2019s Extract, Beef Tea, and Urine, Richard M. Neale, M. D., in\n        the Practitioner, London.\n\n  Linn\u00e6us.\n\n  Lippincott\u2019s Magazine, Philadelphia, Penn.\n\n  Lisiansky, Voyages around the World, London, 1814.\n\n  Littr\u00e9, French Dictionary.\n\n  Livingston, Zambesi, London, 1865.\n\n  Long, Chaill\u00e9, Central Africa, New York, 1877.\n\n  Long, Voyages;\n    Expedition, Philadelphia, 1823.\n\n  Lucian, Dialogues, quoted;\n    De Dea Syra, quoted;\n    Tragopodagra, quoted, (edition of William Tooke, F. R. S.), London,\n        1820.\n\n  Lucian, Tragopodagra, edition of William Tooke, F. R. S., London,\n        1820.\n\n  Lucilius, Satires, translated by Rev. Lewis Evans, edition of New\n        York, 1860.\n\n  Lucretius, De Natura Rerum, translation of John Mason Goode.\n\n  Lumholtz, Carl.\n\n  Lyon, G. F., Journal.\n\n\n  Macaulay, Mr., (of Philadelphia, Penn.), his description of a Phallic\n        survival in the Riviera, Italy.\n\n  Macaulay, T. B., Essays.\n\n  McClintock and Strong, Cyclop\u00e6dia of Biblical, Theological, and\n        Ecclesiastical Literature, New York, 1880.\n\n  McElhone, Mr., stenographer of the House of Representatives,\n        Washington, D. C.\n\n  McFeely, Robert.\n\n  McGillicuddy, V. T., Doctor, Dakota.\n\n  Magdeleine, E., Le Gui de Ch\u00eane et les Druides, Paris, 1877.\n\n  Magic, Chaldean, Lenormant, London, 1872.\n\n  Magic, South Mountain, Mrs M. V. Dahlgren, Boston, 1882.\n\n  Mallery, Garrick, Colonel.\n\n  Malleus Maleficarum (Incunabula), Press of Peter Sch\u0153ffer, Mayence,\n        1487.\n\n  Maltebrun, Universal Geography, American edition, Philadelphia,\n        Penn., 1832.\n\n  Mandeville, Sir John, Travels.\n\n  Mann, John F., Australia.\n\n  Manners and Customs of the Ancient Irish, Eugene O\u2019Curry, London, New\n        York, Dublin, and Edinburgh, 1873.\n\n  Manning, Letters on Thibet. See in Markham.\n\n  Mantegazza, Gli amori degli uomini.\n\n  Maoris of New Zealand, E. T. Tregear, in Journal of Anthropological\n        Institute, London.\n\n  Marco Polo.\n\n  Markham, Clements C., translation of the Commentaries of Garcilasso\n        de la Vega;\n    his work on Thibet, London, 1879.\n\n  Marston, Dutch Courtesan, London.\n\n  Martial, Epigrams, edition of, London, 1871.\n\n  Masculine Cross, 1886.\n\n  Masks and Labrets, Dall.\n\n  Massingberd, Francis Charles.\n\n  Matthew of Paris, Chronicles.\n\n  Matthews, John, Esq., Victoria, Australia.\n\n  Matthews, John, Lieutenant, Royal Navy, Voyage to Sierra Leone in\n        1785, London, 1788.\n\n  Matthews, Washington, Surgeon, U. S. Army, Hidatasa.\n\n  Maurice, Indian Antiquities, London, 1800.\n\n  Maximilian, Prince of Wied, Travels, etc., London, 1843.\n\n  Max M\u00fcller, Sacred Books of the East, Oxford, 1880.\n\n  Mayor of Tamborough, Beaumont and Fletcher.\n\n  Medical Journal, New York.\n\n  Medical Writings of Pope John XXI., quoted.\n\n  Medicines, Most Exalted and most Approved, London, 1652.\n\n  Meignan, Paris to Pekin, London, 1885.\n\n  Melusine (Gaidoz), Paris.\n\n  Melville, George W., Chief Engineer, U. S. Navy.\n\n  Mendieta, in Icazbalceta, Mexico, 1870.\n\n  Merolla, Father, Voyage to the Congo, in Pinkerton.\n\n  Mew, W. M., Surgeon, U. S. Army, Analysis of ordure pills.\n\n  Mexican Antiquities, Lord Kingsborough, London.\n\n  Mexico, Conquest of, Bernal Diaz, London, 1844.\n\n  Michaud, the historian.\n\n  Michluchs-Maclay.\n\n  Middle Ages, The Physicians of, T. C. Minor, M. D., Cincinnati, Ohio,\n        1889.\n\n  Middleton, Thomas, A New Way to catch the Old One, London, 1608.\n\n  Mindeleff, Victor.\n\n  Minor, T. C., M. D., Physicians of the Middle Ages, Cincinnati, Ohio,\n        1889.\n\n  Minutius Felix, Octavius.\n\n  Miscellanea Antica Anglicana, quoted.\n\n  Miscellaneous Writings upon Drama and Fiction, Wharton.\n\n  Molina Don Juan Ignacio, Historia Civil de Chile, edition of Madrid,\n        1788.\n\n  Molina, Padre Cristoval de, Fables and Rites of the Yncas\n        (translation by Clements C. Markham), Hakluyt Society\n        Transactions, London.\n\n  Monarchia Indiana, Torquemada, Madrid, 1723.\n\n  Mongols, Among the, Rev. James Gilmour, London, 1883.\n\n  Montaigne, Michel, Essays.\n\n  Montfaucon. L\u2019Antiquit\u00e9 expliqu\u00e9e, Bernard Montfaucon, Benedictine\n        Monk, called the \u201cLearned Benedictine.\u201d\n\n  Mooney, James, Bureau of Ethnology, Washington, D. C.\n\n  Moor, Edward, Hindu Pantheon, London, 1810.\n\n  Moore, John, Surgeon-General.\n\n  Moore, Sir John.\n\n  Moore, Sturtevant, Past Assistant Engineer, U. S. Navy.\n\n  Morals, Plutarch, Goodwin\u2019s English translation, Boston.\n\n  More, Sir Thomas.\n\n  Mosheim, Ecclesiastical History.\n\n  Motolinia, Fray Toribio de Benvento, The unknown Franciscan.\n\n  Moyen Age M\u00e9dical, Le, Dupouy, Paris, 1888. See Physicians of the\n    Middle Ages, Minor.\n\n  Moyen de Parvenir (A.D. 1610).\n\n  M\u00fcller, Max.\n\n  Musarum Delici\u00e6.\n\n  Museum, Army Medical, Washington, D. C.\n\n  Museum, National, Washington, D. C.\n\n  Muynier, Le, a Farce of the 14th century.\n\n  Myth, Ritual, and Religion, Andrew Lang, London, 1887.\n\n  Mythology, Banier. See Banier.\n\n  Mythology, Bryant, Jacob, London, 1775.\n\n  Mythology, Bulfinch (revised by the Rev. E. E. Hale), Boston, 1883.\n\n  Myths in Medicine, Garrett, New York, 1884.\n\n  Myths of the New World, D. G. Brinton, New York, 1868.\n\n\n  Nannoff, Victor, Alaska.\n\n  Nares, quoted.\n\n  National Museum, Washington, D. C.\n\n  Native Races of the Pacific Slope, H. H. Bancroft.\n\n  Native Tribes of South Australia.\n\n  Neale, Richard, M. D., Beef Tea, Liebig\u2019s Extract, and Urine, in the\n        Practitioner, London.\n\n  Neilgherries, Hill Tribes of the, Short, in Ethnol. Soc.\n        Transactions, London, 1881.\n\n  New, Charles, Life and Wanderings in East Africa, quoted.\n\n  New South Wales, Royal Society, Sydney.\n\n  New Zealand, Maoris of, Tregear, in Journal of the Anthropological\n        Institute of Great Britain.\n\n  Newell, W. W., Voudoo Worship in Hayti and Louisiana.\n\n  News, Chicago, Illinois.\n\n  Niebuhr, Description of Arabia, Amsterdam, 1774.\n\n  Nile, Speke, London, 1863.\n\n  Nolan, Nicholas, Major, U. S. Army.\n\n  Nordenskj\u014dld, Voyages, London, 1882.\n\n  Notes and Queries, London, 1850.\n\n  Notre Dame, Victor Hugo.\n\n  Nouvelle France, La, Charlevoix.\n\n  Nyanza, The Albert, Sir Samuel Baker, Philadelphia, Penn., 1869.\n\n\n  Oakes, R. A., Professor.\n\n  Oatman, Alice, Captivity of the Oatman Girls, San Francisco.\n\n  Obersteiner, H. B., Doctor.\n\n  O\u2019Curry, Eugene, Manners and Customs of the Ancient Irish, New York,\n        London, Dublin, and Edinburgh, 1873.\n\n  O\u2019Donovan, Three Fragments of Irish Annals, quoted.\n\n  Omahas, Death and Funeral Customs among the, Francis La Flesche, in\n        Journal of American Folk-Lore.\n\n  O\u2019Reilly, Robert M.\n\n  Origen, early Christian writer.\n\n  Orinoco, Padre Gumilla, Madrid, 1741.\n\n  Oritrika, Von Helmont, London, 1662, English translation.\n\n  Orozca y Berra, Geografia de las Lenguas de Mejico, Mexico, 1854.\n\n  Orphei Fragmenta, Hermann\u2019s edition.\n\n  O\u2019Sullivan, Introductory to O\u2019Curry. See O\u2019Curry.\n\n  Ovid, Fasti, quoted.\n\n  Ovid, quoted.\n\n\n  Pagan Idolatry, Faber, London, 1816.\n\n  Pallas, Voyages.\n\n  Palmer, Smythe, Rev. A., Dictionary of Folk-Etymology, London, 1882.\n\n  Palmer, Edward, Esq., Brisbane, Queensland.\n\n  Palmer, W. J., quoted by H. H. Bancroft.\n\n  Pangborn, Dr., San Carlos Agency, Arizona.\n\n  Paracelsus, Experiments, etc., English translation, London, 1596;\n    Archidoxes, English edition of, London, 1661;\n    Secrets of Physicke, English edition, London, 1633.\n\n  Paris to Pekin, Meignan, London, 1885.\n\n  Park, Mungo, Travels in Africa, in Pinkerton.\n\n  Parkman, Francis, Jesuits in North America, edition of Boston, 1867.\n\n  Parry, Captain, R. N.\n\n  Pathelin, Master, the Farce of (A.D. 480).\n\n  Paullini, Franz Christian, Dreck Apotheke (Filth Pharmacy), edition\n        of Frankfort, 1696.\n\n  Peirce, Colonel.\n\n  Pennant\u2019s Tour in Scotland, in Pinkerton.\n\n  Pennsylvania Germans, Folk-Lore of the, Hoffman; Folk-Medicine of\n        the, Hoffman.\n\n  Percy, Charles, M. D., A View of the Levant, London, 1743.\n\n  Percy Society Publications.\n\n  Persia, Benjamin, London, 1887.\n\n  Peru, Histoire de, Balboa, in Ternaux.\n\n  Petr\u00e6us, Henricus, Nosolog. Harmon.\n\n  Petroff, Ivan.\n\n  Pettigrew, Medical Superstitions, Philadelphia, Penn., 1844.\n\n  Pfanner, Tob., quoted.\n\n  Phallic Worship, Robert Allen Campbell, Saint Louis, 1888.\n\n  Phallicism, Hargrave Jennings, London, 1884.\n\n  Phillips\u2019 Voyages, London, 1807.\n\n  Philosophy of Magic, Salverte, New York.\n\n  Philosophical Transactions.\n\n  Physicians of the Middle Ages, T. C. Minor, M. D. See under Minor and\n        Dupouy.\n\n  Picart, Co\u00fbtumes et C\u00e9r\u00e9monies Religieuses, etc.\n\n  Pidgeon, Dee-coo-dah, New York, 1853.\n\n  Pigeons, Treatise on Breeding. John Matthews Eaton, London (no date).\n\n  Pinkerton\u2019s Voyages, 1814.\n\n  Pliny, Natural History (Bohn\u2019s translation).\n\n  Plutarch, Essays on Superstition, Morals.\n\n  Plutarch, Morals, Goodwin\u2019s edition.\n\n  Pocock, Travels in Egypt, in Pinkerton.\n\n  Polo, Marco, the Venetian traveller, lived among the Tartars in the\n        13th century.\n\n  Polydorus, Virgil.\n\n  Polynesian Researches, Ellis, quoted.\n\n  Pomet, History of Drugs, London, 1737.\n\n  Poor Man\u2019s Physician, John Moncrief, Edinburgh, 1716.\n\n  Pope Gregory IX.\n\n  Pope John XX., medical writings quoted.\n\n  Popular Antiquities, Brand, London, 1873.\n\n  Popular Science Monthly.\n\n  Porson, the Greek scholar.\n\n  Porter, J. H. Doctor, notes on Witchcraft,\n    on Mushrooms,\n    on the Mah\u00e2-Bh\u00e2rata and the Vedas,\n    on the lack of Latrines in Mexico,\n    on Latrines in Alaska,\n    on washing Clothes with Human Urine.\n\n  Practitioner, The, London, 1881.\n\n  Pratimoksha Sutra, translation of W. W. Rockhill (Soc. Asiatique).\n\n  Pratz, Mr., translations of German works referred to in this volume.\n\n  Press, Philadelphia, Penn.\n\n  Primitifs, Les, Elie R\u00e9clus, Paris, 1885.\n\n  Primitive Culture, E. B. Tylor.\n\n  Prostitution, La, Parent du Chatelet, 1857.\n\n  Psychiatrisches Centralblatt, Vienna.\n\n  Purchas, Pilgrims.\n\n  Putnam, F. W., Professor.\n\n\n  Rabelais.\n\n  Rabelais, Thirteenth Chapter, Anisterges.\n\n  Ragozin, Assyria, New York, 1887.\n\n  Rainey, Charles and Joe, Bannock Indians.\n\n  Ram Alley, Ludowick Barry, London, 1611.\n\n  Rau, Charles F., Dr., Smithsonian Institution.\n\n  Reade, W. Winwood, Veil of Isis, London, 1861.\n\n  R\u00e9clus, Elie, Les Primitifs, Paris, 1885.\n\n  Record of Living Officers of the U. S. Army, Hamersley.\n\n  Rees\u2019 Cyclop\u00e6dia of Arts, Sciences, and Literature, Philadelphia, no\n        date.\n\n  Reflections, Moral and Cosmical, A.D. 1707.\n\n  Regnard, Journey to Lapland, in Pinkerton.\n\n  Religious Sects of the Hindus, in Asiatic Researches, vol. xvii.\n\n  Report of the International Polar Expedition to Barrow Point,\n        Washington, D. C., March, 1885.\n\n  Reports of the U. S. Bureau of Ethnology. See Ethnology.\n\n  Report on the North West Tribes of Canada, Franz Boas.\n\n  Rhabanus Maurus, a theological writer.\n\n  Richardson, Dr., Arctic explorer, Polar Regions, Edinburgh; Arctic\n        Searching Expedition, London, 1851.\n\n  Riedlinius, Linear. Medic., 1697, quoted.\n\n  Rink, Henry, Tales and Traditions of the Eskimo, Edinburgh, 1875.\n\n  Ritos antiguos, etc., Motolinia, in Kingsborough.\n\n  Ritual of the Dead (Egypt).\n\n  Rivers of Life, Major General Forlong.\n\n  Rives, Amelie, Virginia of Virginians, New York, 1888.\n\n  Rochefoucauld, Maxims.\n\n  Rockhill, W. W., Oriental scholar and Thibetan explorer.\n\n  Rockhill, W. W., translator of the Pratimoksha Sutra, which see.\n\n  Rome, History of, Victor Duruy (English translation), Boston, 1887.\n\n  Romelius, P., quoted.\n\n  Rosinus, Lentilius, Doctor, 1694.\n\n  Roubaud, Abb\u00e9, Le P\u00e9t\u00e9rade, quoted.\n\n  Royal Society, Sydney, New South Wales.\n\n  Rubruquis, William de, a Franciscan monk, sent by King Louis on a\n        mission to the Grand Khan of Tartary, in 1253.\n\n  Russian Church and Russian Dissent, Albert F. Heard, New York and\n        London, 1887.\n\n  Russian Discoveries, William Coxe, London, 1803.\n\n\n  Sacred Books of the East, Max M\u00fcller, Oxford, 1880.\n\n  Sacrifice, W. Robertson Smith, in Encyclop\u00e6dia Britannica.\n\n  Sagen-M\u00e4rchen, Volksaberglauben aus Schwaben, Drs. Birlinger and\n        Buck, Freiburg, 1861.\n\n  Sahagun, Bernardo, Fray, in Kingsborough.\n\n  Saint James Gazette, London.\n\n  Saint John, Spencer, Life in the East, London, 1842.\n\n  Saint Pierre, Bernardin, \u00c9tudes de la Nature.\n\n  Salamanca, Bachiller de, Le Sage.\n\n  Salverte, Eusebe, Philosophy of Magic, New York, 1862.\n\n  Samoa, Turner, London, 1884.\n\n  Sarytschew, Gavrila, in Phillips\u2019 Voyages.\n\n  Satires of Juvenal. See Juvenal.\n\n  Sauer, Expedition to the North Parts of Russia, London, 1802.\n\n  Saul, Hebrew King.\n\n  Sauvage, Nosologie M\u00e9thodique, quoted.\n\n  Saxon Leechdoms.\n\n  Scandinavia, the Primitive Inhabitants of, Sven Nilson, edited by Sir\n        John Lubbock, London, 1868.\n\n  Sch\u00e6deras, John, Pharmacop. Med. Chym., quoted.\n\n  Schaff-Herzogg, Encyclop\u00e6dia of Religious Knowledge, New York.\n\n  Scharf, Benjamin, Doctor (A.D. 1694).\n\n  Schultze, Fetichism, New York, 1885.\n\n  Schurig, Chylologia, Dresden, 1725.\n\n  Schwatka\u2019s Search, William H. Gilder, New York, 1881.\n\n  Schweinfurth, Heart of Africa, London, 1872.\n\n  Science, American Association for the Advancement of.\n\n  Sclopetarius, quoted.\n\n  Scot, Reginald, Discoverie of Witchcraft.\n\n  Scott, Sir Walter.\n\n  Secrets, Rare, in Physicke, by the Comtesse of Kent, London, 1654.\n\n  Seebohm, Henry, Siberia in Russia, London, 1882.\n\n  Seelye, F. A., Anthropological Society, Washington, D. C.\n\n  Seneca, Roman author.\n\n  Sesostris.\n\n  Sextus Placitus, a medical writer of 250-300 A.D., De Medicamentis ex\n        Animalibus, edition of Lyons, 1537.\n\n  Shakespeare.\n\n  Shakespeare, Illustrations of, Francis Donce, London, 1807.\n\n  Shapast la Shayast (Sacred Books of the East) Max M\u00fcller\u2019s edition,\n        Oxford, 1880.\n\n  Sha Rocco, The Masculine Cross and Ancient Sex Worship, New York,\n        1874.\n\n  Shea, John Gilmary.\n\n  Siberia, Erman, London, 1848.\n\n  Siberia, T. W. Atkinson, New York, 1865.\n\n  Siberia, Tent Life in, George Kennon, New York, 1885, 12th edition.\n\n  Siberia, Through, Henry Lansdell, London, 1882.\n\n  Sioux, Legends of the, Mrs. Eastman, New York, 1849.\n\n  Sioux, Sun Dance of the Ogallalla, Alice Fletcher.\n\n  Smiddy, Rev. Richard, The Druids, Dublin, 1871.\n\n  Smith, Charles, Mr., translated many of the German works cited in\n        this volume.\n\n  Smith, Honorable E. W. P.\n\n  Smith, George, Assyrian Discoveries, New York, 1876; Chaldean Account\n        of Genesis.\n\n  Smith, Mrs. James, The Roandik Tribes (Australia), quoted.\n\n  Smith, W. Robertson, editor Encyclop\u00e6dia Britannica.\n\n  Smithsonian Institution.\n\n  Smithsonian Contributions.\n\n  Smollett, Tobias, Humphrey Clinker.\n\n  Smyth, Brough, Aborigines of Australia, London, 1878.\n\n  Snake Dance, The, of the Moquis, Bourke, London and New York, 1884.\n\n  Soci\u00e9t\u00e9 Asiatique. See Pratimoksha Sutra.\n\n  Socrates.\n\n  Soldiers Three, Kipling.\n\n  Solovof, Voyages, quoted in Coxe\u2019s Russian Discoveries.\n\n  Solomon Ben Jarchi.\n\n  South Mountain Magic, Mrs. M. V. Dahlgren, Boston, 1882.\n\n  Sorcery and Magic, Thomas Wright, London, 1831.\n\n  Southey, Robert, Commonplace Book, London, 1849. The Doctor, London,\n        1848.\n\n  Spain, Travels in, Bourganne, in Pinkerton.\n\n  Sparrmann, Account of Africa, in Maltebrun, and in Pinkerton.\n\n  Speke, Nile.\n\n  Spellman, quoted.\n\n  Spencer, Herbert.\n\n  Spiers and Surenne, French and English Dictionary.\n\n  Squier, E. G.\n\n  Standard, of London.\n\n  Stanley, Henry M., Congo, New York, 1885; Through the Dark Continent,\n        N. Y., 1878.\n\n  Staple of News, Ben Jonson.\n\n  Star, Evening, Washington, D. C.\n\n  Steller, History of Kamtchatka.\n\n  Steller, Kamtchatka, Bunnemeyer\u2019s translation.\n\n  Stephens, Robert.\n\n  Sterne, Laurence, Tristram Shandy, edition of London, 1873.\n\n  Stillingfleet, Defence of Discourse concerning Idolatry in Church of\n        Rome, quoted.\n\n  Strabo, believed the Magi and the Druids were the same; his account\n        of the Celtiberii.\n\n  Stratton, Captivity of the Oatman Girls, San Francisco, Cal., 1857.\n\n  Strutt, Sports and Pastimes of the English People, London, 1855.\n\n  Struys, John, Voyages, etc., London, 1633.\n\n  Stukeley, Account of Druidical remains, quoted.\n\n  Suetonius.\n\n  Sun, New York.\n\n  Sun Dance of the Ogallalla Sioux, Alice Fletcher.\n\n  Superstitions of Scotland, John Graham Dalyell.\n\n  Swan, J. G., Indians of Cape Flattery, in Smithsonian Contributions.\n\n  Swietwn, Commentariorum, Lyons, 1776.\n\n  Swift, Jonathan, Dean, Works.\n\n\n  Tacitus, Annals (Oxford trans., London, 1871).\n\n  Tales and Traditions of the Eskimo, Rink.\n\n  Talmud.\n\n  Talmudic Miscellany, Paul Isaac Hershon, Boston, 1880.\n\n  Tattooing among civilized People, Dr. Robert Fletcher.\n\n  Tavernier, J. B., Travels, Nouvelle relation de l\u2019int\u00e9rieur du S\u00e9rail\n        du Grand Seigneur, Paris, 1675.\n\n  Terence, Latin Poet.\n\n  Ternaux Campan, Voyages, etc., Paris.\n\n  Tertullian, Christian Father.\n\n  Teutonic Mythology, Jacob Grimm (Stallybrass translation), London,\n        1882.\n\n  Tezozomoc, Cronica Mexicana, in Kingsborough.\n\n  Theodoret, De Evangelii veritatis cognitione, quoted.\n\n  Thevenot, Itinerar. Orient.\n\n  Thibet, a Description of, in Pinkerton, vol. vii., London, 1814.\n\n  Thibet, Clements C. Markham, London.\n\n  Thiers, J. B., Trait\u00e9 des Superstitions, Paris, 1741.\n\n  Thurnberg, Account of the Cape of Good Hope, in Pinkerton.\n\n  Times of India, quoted.\n\n  Times, of New York.\n\n  Titus Livius, quoted.\n\n  Tollius, P., quoted.\n\n  Tooke, William, edition of Lucian\u2019s Tragopodagra, London, 1820.\n\n  Torquemada, Monarchia Indiana, Madrid, 1723.\n\n  Totemism.\n\n  Totemism, James G. Frazer, M.A., Edinburgh, 1887.\n\n  Tournefort, Voyage to the Levant, ed. of London, 1718.\n\n  Tragedy of the Gout, Blambeauseant (A.D. 1600).\n\n  Tree, Lambert, Honorable, U. S. Minister to Russia.\n\n  Tregear, E. T., Maoris of New Zealand.\n\n  Tribune, New York.\n\n  Trumbull, Henry Clay, editor of Sunday School Times, Philadelphia,\n        Pa., his views on Initiation by Urine, The Blood Covenant,\n        Philadelphia, 1885.\n\n  Tuchmann, J., La Fascination, in M\u00e9lusine, Paris.\n\n  Turnbull, Reverend H. Clay.\n\n  Turner\u2019s Embassy to Thibet, London, 1806.\n\n  Turner, Samoa.\n\n  Tylor, E. B., Primitive Culture, London, 1871.\n\n\n  Ure\u2019s Dictionary of Arts, Manufactures and Mines, London, 1878.\n\n  Urine Dances and Ur-Orgies, John G. Bourke, Pamphlet distributed by\n        Smithsonian Institution, Washington, D. C., 1888.\n\n\n  Valentin, Mich., quoted.\n\n  Vallencey, General, Grammar of the Irish Language, Collectanea de\n        Rebus Hibernicis.\n\n  Vamb\u00e9ry, Arminius, Sketches of Central Asia, London, 1868.\n\n  Van Stralenburgh, Historico-Geographical Description of the\n        Northern and Eastern parts of Europe and Asia, London, 1736.\n\n  Vega, Garcilaso de la, Comentarios Reales (Markham\u2019s Translation in\n        the Proceedings of Hakluyt Society).\n\n  Vestiges, Blunt.\n\n  Victoria, Aborigines of, Brough Smyth, London, 1878.\n\n  Victoria and Riverina, Aborigines of, Beveridge, Adelaide, 1889.\n\n  Victoria Institute, Transactions of.\n\n  Vincent, J. B., seaman, describes the Ur-Orgies of the Tchuktchi.\n\n  Virey, Nouvelle Dictionnaire d\u2019Histoire Naturelle, quoted.\n\n  Virginia of Virginians, Am\u00e9lie Rives, New York, 1888.\n\n  Voltaire, Essais sur les M\u0153urs, Paris, 1785.\n\n  Voudoo Worship in Hayti and Louisiana, W. W. Newell, in Journal of\n        American Folk-Lore.\n\n  Voyage of the Adventure and Beagle.\n\n  Vulgate. See Bible.\n\n\n  Wars of the Jews, Josephus. See Josephus.\n\n  Washoe, J. Ross Browne.\n\n  Webster, Noah, English Dictionary.\n\n  Welford, Edward (M. A. of Baliol, Oxford), edition of Juvenal.\n\n  Wepffer, J. J., a medical writer, quoted.\n\n  Wharton, Miscellaneous Writings.\n\n  Wheeler, J. Talboys, History of India.\n\n  Whymper, Frederick, Alaska, London, 1868.\n\n  Wied, Maximilian, Prince of, Travels, London, 1843.\n\n  Wilde, Lady (Speranza), Ancient Legends and Superstitions of Ireland,\n        Boston, 1888.\n\n  Willoughby, Sir Hugh and others, Voyage to Siberia, in Pinkerton.\n\n  Wilson, Posey, Mr.\n\n  Winstanley, W., A Visit to Abyssinia, London, 1881.\n\n  Wise, Dr.\n\n  Wit, New Foundling Hospital of.\n\n  Wit without Money, Beaumont and Fletcher.\n\n  Witchcraft, Discoverie of, Reginald Scot.\n\n  Wollaston, Dr., his theory of the Origin of Fairy Circles.\n\n  Words, Biography of, Max M\u00fcller, London, 1888.\n\n  World, New York.\n\n  Wright\u2019s Political Ballads, in Percy Society Publications.\n\n  Wright, Thomas, Essays on Arch\u00e6ological Subjects, London, 1861.\n        Dictionary of Obsolete and Provincial English, London. Sorcery\n        and Magic, London, 1851.\n\n  Wurtz, Mr., charg\u00e9 d\u2019affaires of the United States at Saint\n        Petersburg.\n\n\n  Xenocrates, born 396 B.C.; he employed human and animal ordure\n        and urine, as well as all human and animal secretions and\n        excretions in Medicine.\n\n\n  Zacutus Lusitanus, a medical writer, quoted.\n\n  Zagoskin, Russian explorer.\n\n  Zambesi, Livingston, London, 1865.\n\n  Zendavesta. See Fargards.\n\n  Zo\u00f6logical Mythology, Angelo de Gubernatis, London, 1872.\n\n\n\n\nINDEX.\n\n\n  Abbot of Unreason, 13.\n\n  Abnormal Appetite, 28, 29, 30, 31, 32, 233, 311, 314, 316.\n\n  Abortion, 105;\n    produced by mistletoe, 105.\n    See also under Parturition.\n\n  Aconite, used to poison panthers; human ordure the antidote, 244.\n\n  Afghans, flatulence regarded as a deadly insult by, 161.\n\n  After-birth, 216, 224, 226, 235, 236, 343, 354, 355;\n    a remedy for witchcraft, 215;\n    in philters, 224;\n    as an anti-philter, 354, 355.\n    See also Therapeutics.\n\n  Agaric, 71, 77, 81, 82, 83;\n    the cause of fairy circles, 82, 83;\n    excluded from Brahminical dietary, 92, 109.\n    See also Mushrooms.\n\n  Aghozis, a Hindu sect who eat human ordure, 40, 126.\n\n  Agnus Castus, 225.\n\n  Agriculture, 26, 80, 128, 129, 140, 180, 190, 191, 192, 193, 345,\n        350, 351, 353, 438;\n    taught to men by Saturn, 129;\n    urine and ordure in, 129;\n    cow dung used to make threshing-floors in France and Italy, 180;\n    religious rites in connection with, in China, 345;\n    catamenial women marched round the Roman fields, 450,\u2014see also the\n        description from \u201cHiawatha;\u201d\n    the touch of a catamenial woman ruined vines, fruit trees, etc.,\n        353;\n    \u201cfool ploughs,\u201d 438.\n    See also under Latrines.\n\n  \u201cAiguilette, nouer l\u2019.\u201d See Witchcraft, Ligatures.\n\n  Album Gr\u00e6cum. See Dog Dung.\n\n  Alcohol, 39;\n    mixed with urine in drink, 39;\n    abstained from by Lamas while making sacred pills, 50;\n    invented by the Chinese, 2197 B.C. 75, 76;\n    obtained from mushrooms, 81.\n    See Intoxicants, 379.\n\n  Alder. See Tree and Plant Worship; Cures by Transplantation.\n\n  Ale, 39, 232.\n    See Bride-ale, Intoxicants.\n\n  Amanita Muscaria. See Mushrooms.\n\n  Amber, 289;\n    believed to be whale\u2019s dung, 271.\n\n  Ambergris, 48.\n\n  Ammonia, 39, 199, 201;\n    probably suggested by a prior use of urine, 199.\n\n  Ammonia, urate of, and guano, used in phthisis.\n\n  Amulets and talismans, 28, 42, 43, 44, 45, 47, 48, 49, 51, 52, 225,\n        226, 237, 363, 364, 370, 371, 391, 403, 441, 454, 458;\n    mistletoe used as an amulet, in Sweden, 108;\n    in England, 108, 111;\n    cow ordure and urine, as, 112;\n    the first tooth dropped by a child an amulet, 363.\n    See Excrement, Grand Lama, Patriarch of Constantinople.\n\n  Amulets and talismans, 225, 245, 267.\n\n  Analysis of the mani or sacred pills of the Buddhists, 53.\n\n  Ancestor worship, 459, 460. See Spirits, Gods.\n\n  Ancestors, skulls of, used as drinking-cups, in Thibet, 250.\n\n  Animal Worship. See under Therapeutics, Philters, Aphrodisiacs,\n        Parturition, Ordeals and Punishments, Monasticism, Cosmetics,\n        Amulets and Talismans, Cures by Transplantation, Tattooing.\n\n  Anthropomancy. See Divination.\n\n  Anti-natural god of the Sioux, 267.\n\n  Aphrodisiacs, 78;\n    mushrooms regarded as, 78, 80, 90, 94;\n    onions and garlic regarded as, 93, 94;\n    mistletoe regarded as, 103, 104;\n    ordure and urine regarded as, 216, 217;\n    leopard\u2019s dung regarded as, 217;\n    nettles regarded as, 216, 217, 390;\n    antiphrodisiacs, 224;\n    the testes of the fox used as an, 225.\n\n  April Fool\u2019s Day, 432, 437.\n    See Festival of Huli.\n\n  Aqua ex stercore. See Excrement.\n\n  Aristophanes says that Esculapius ate excrement, 129;\n    calls thunder flatulence, 163;\n    calls doctors \u201cexcrement eaters,\u201d 278, 279.\n\n  Arms and armor, 219.\n\n  Arms and armor, 241, 242, 312, 313, 323.\n    See War Customs.\n\n  Asclepius, surnamed Pharmacion (the druggist), believed to have been\n        the first writer who counselled the use of human excrement in\n        Therapeutics, 278.\n\n  Aspersions, 105 (see Mistletoe, Holy Water, Lustration, Courtship and\n        Marriage), 113, 220, 225, 236, 247, 261, 300, 393, 398, 399,\n        428;\n    urine of Hottentot priest used in aspersions at weddings, funerals,\n        etc., 229;\n    upon young warriors at time of initiation, 238, 239;\n    urine of Moorish bride at time of initiation, 229,\u2014see Queen of\n        Madagascar;\n    the water in which Russian bride had been bathed at time of\n        initiation, 231,\u2014see Bride-Ale.\n    Aspersions with urine in \u201cWitches\u2019 Mass,\u201d 274, 383, 388;\n    urine used by the Highlanders for aspersing their cattle, 398, 390.\n    See Lingams.\n\n  Aspersions, 113, 225, 264. See Rue.\n\n  Aspersions, by the Queen of Madagascar, 60.\n    See Lustrations, Hottentot Marriages, Courtship and Marriage, Holy\n        Water.\n\n  Asphalt dissolved by the catamenial fluid, 350, 385;\n    also by human urine, 385.\n\n  Assaf\u0153tida, 322, 343, 389, 425, 444;\n    called \u201cMerde du Diable,\u201d 343, 444.\n    See under Garlic, Stench, Perfume.\n\n  Assyria, dung gods of, 130, 132.\n\n  Aztecs used poisonous mushrooms in their sacred dances, 89, 90.\n\n\n  Bacchanalia, 62, 63, 64, 75, 89, 90, 394, 440.\n\n  Bang. See Intoxicants.\n\n  Banians of India swear by cow dung, 112;\n    eat cow-dung, 119.\n\n  Baptism, 232;\n    mock baptism, 232.\n\n  Barrington, \u201cObservations on the Statutes,\u201d comments on tenures of\n        land by flatulence, 166.\n\n  Basilisk, eggs of, would hatch only in dung, or under a toad, 268.\n\n  Bathing. See Lustration.\n\n  Bedouins eructate as a matter of civility, 161;\n    consider flatulence a deadly insult, 161, 257, 258.\n\n  Beds and bedding, urination in bed, how prevented, 271, 375, 384;\n    defilement of, how occasioned, 379.\n\n  Beer, 232.\n\n  Beer. See Intoxicants.\n\n  Belgium, the mannikin of Brussels, 165.\n\n  Bel-phegor, filthy rites connected with his worship, 132, 154, 155,\n        156, 157, 158, 160, 161, 173;\n    interview between Moses and Jehovah, 160;\n    analogous rites among the Hebrews and Parsis, 161.\n\n  Bembino, or Isaic table, 13.\n\n  Benet, S. V., notes on urine as a dentrifice, 204.\n\n  Bhikshuni of Thibet, 147.\n\n  Bile, Human. See Therapeutics.\n\n  Bitumen. See Asphalt.\n\n  \u201cBlack drink\u201d of Creeks and Seminoles, 242;\n    of Imbando, Africa, 240, 250.\n\n  Bladders, 239, 434.\n\n  Bladders, 239, 378, 384, 415, 416, 417, 422, 423, 424, 434, 437, 438,\n        439, 464, 465;\n    mark of distinction for gallantry among Hottentots, 239;\n    use by Apache and other American savages, 434.\n    See Sausage.\n\n  Bleaching.\n    See Industries.\n\n  Blood-covenant, 240.\n\n  Boletus, variety of mushroom, is worshipped in Africa, 80, 91.\n\n  \u201cBona Dea,\u201d one of the names of the goddess Rhea or Cybele, had\n        urinal aspersions in her rites, 394.\n\n  Bones, in medicine. See Therapeutics, Cures by Transplantation.\n\n  \u201cBora.\u201d See Initiation, 240, 241.\n\n  \u201cBorgie Well,\u201d near Glasgow, made mad all who drank of its waters, 76.\n\n  Borneo, Dyaks of, have the Hebrew custom in regard to the covering up\n        of the evacuations, 146.\n\n  Bourkans, or spirits of the Kalmucks,\u2014one of them eats his own\n        excrement, 49.\n\n  Boutan, merchants of, strewed ordure over their food, 45.\n\n  Brahmins of India, use of cow ordure and urine in religion, 112, 113,\n        114, 115, 118, 119, 122, 124.\n\n  Brain, in Medicine. See Therapeutics, Marriage, Aspersions.\n\n  Bread, urine and excrement, in making, 32, 38.\n\n  \u201cBread of the Gods\u201d (Mexicans), 89, 90, 91;\n    \u201cCockle Bread,\u201d a Phallic game in England, 221, 222.\n\n  Bride, \u201cBride-Ale,\u201d 232.\n    See Courtship.\n\n  Bridges, a toll of flatulence exacted from prostitutes crossing the\n        bridge of Montluc, in France, 166, 168, 169.\n\n  Brussels, the mannikin of, a Phallic idol, 165.\n\n  Buddhism, the god \u201cSakya-Muni\u201d eats his own excrement, 49.\n\n  Buddhists, 147, 251.\n\n  Buddhists supposed to be related to the Druids, 99.\n    See Lamas, Grand Lama.\n\n  Bull of Ernulphus, bishop of Rochester, 251.\n\n  Burial. See Mortuary Ceremonies.\n\n\n  Calculus, in medicine. See Therapeutics.\n\n  Cape of Good Hope. See Hottentots, etc.\n\n  Capuchins, their beastly customs, 147, 148.\n\n  Castes of India, restoration to the, 113.\n    See also Clans.\n\n  Casting urine, 396.\n\n  Catamenia, 218, 219, 224, 296, 318, 392, 393, 394.\n\n  Catamenia, a catamenial woman could cure \u201cKing\u2019s Evil,\u201d 60;\n    mushrooms used as emmenagogues, 83, 108;\n    mistletoe used as an emmenagogue, especially that of the oak, 108;\n    seclusion during the duration of the catamenia, in Alaska, 104, 150;\n    catamenia used in making love-philters, 217, 218, 219, 224,\u2014see\n        Philters;\n    to preserve chastity, 219;\n    in diseases, 219,\u2014see Therapeutics;\n    in witchcraft, 210,\u2014see also Witchcraft, 377 to 404;\n    philters made of catamenia were rendered abortive by hen-dung, 224,\n        225, 226;\n    asses\u2019 dung restrained excessive catamenia, 278;\n    superstitions connected with the catamenia, 350,\u2014see Cosmetics, 367;\n    catamenial fluid had to be sprinkled upon mandrake before it could\n        be pulled out of the ground, 271, 376, 385.\n\n  Cemetery, urinating through the wedding ring while in a cemetery\n        baffled witchcraft, 231.\n    See also under Mortuary Ceremonies.\n\n  Cerdier states that the Africans worship the mushroom, 80.\n\n  Ceremonial observances, 206, 207, 208, 211;\n    on Holy Thursday among Russian dissenters, 162;\n    urine drunk in the marriage ceremonies of the Siberians, 228.\n    See also Initiation.\n\n  Ceremonial, tenacity of. See Survivals.\n\n  Ceremonies in connection with agriculture in China, 345;\n    in pulling medicinal herbs, etc. See Mandrake, Therapeutics; see\n        also Weeping, Kissing, Spitting, Saliva, Shaving, Flatulence,\n        Urination, Oblations of Urine and Excrement.\n\n  _Chaise perc\u00e9e_ of the Grand Lama, 42;\n    the tripod of Esculapius a _chaise perc\u00e9e_, 129.\n\n  Chamber-pots, 175, 251.\n\n  Charlotte Elizabeth, Princess of Bavaria, a coarse letter from, 32.\n\n  Charms, 188, 230, 370, 371, 373, 405, 424, 430, 442, 443, 457, 458,\n        461, 462.\n    See also Magic, Amulets and Talismans, Witchcraft, Cures by\n        Transplantation.\n\n  Chastity. See Continence, Anti-Philters.\n\n  Cheese, curds, human urine used in making cheese in Germany, 181;\n    and in Switzerland, 181;\n    a \u201csurvival\u201d of the preceding practice among the Pennsylvania\n        Germans, 396.\n\n  Childbirth. See Parturition.\n\n  \u201cChinook Olives,\u201d 38, 424.\n\n  Chrysocollon, a cement made of urine, etc., 182, 183.\n\n  Clallums of B. North America, Orgies of, 63.\n\n  Clans, 185, 186, 187, 188, 456, 457, 466;\n    the Roman clans were convened upon the appearance of a case of\n        epilepsy, 456, 457, 466.\n    See Castes, Totemism, Tattooing.\n\n  Clemens Alexandrinus, his account of excrement gods, 127, 128.\n\n  Cloacina, Roman goddess of privies, 127, 134, 264.\n\n  Club-houses of secret orders, 9.\n\n  Cockatrice. See Basilisk.\n\n  \u201cCockle-Bread,\u201d a Phallic game in England, 221, 222.\n\n  Collyrium. See Eye Troubles.\n\n  \u201cComitialia\u201d (see under Epilepsy; also under Clans), 456, 457, 466.\n\n  Commodus, the Roman Emperor, ate excrement, 30.\n\n  Coral, 181, 216;\n    color of, restored by hanging in a privy, 181;\n    coral a remedy for witchcraft, 216.\n\n  Cord, sacred, 122.\n    See Initiation, Girdle.\n\n  Cosmetics, 88, 287, 306, 307, 314, 330, 352, 353, 366, 367, 368, 369;\n    the dung of pigeons, mice, crocodiles, bulls, starlings, cows,\n        men, lizards, foxes, dogs, sparrows, chickens, donkeys, geese,\n        etc., used as; also the meconium of infants, sperm of frogs,\n        catamenia, \u201cAqua Omnium Florum,\u201d 369.\n\n  Courtship and marriage, 19, 48, 66, 67, 68, 96, 107, 185, 216 to 233;\n    brides fumigated with incense made from the excrement of the\n        Patriarch of Constantinople, according to Arabian writers, 48;\n    bride and groom sprinkled with the urine of the Hottentot shamans,\n        59, 221;\n    divination in regard to courtship and marriage, 96;\n    the maiden who was not kissed under the mistletoe would not be\n        married within the year, 103;\n    \u201cligatures,\u201d 107, 221;\n    wives in Borneo tattooed on the thighs, 185;\n    Apache-Yuma matrons tattoo, 186;\n    urine drunk at marriages in Siberia, 228.\n    See Philters, Aphrodisiacs, Ligatures, Ring, Wedding, Bride, Wool.\n\n  Coprolite, 184.\n\n  \u201cCry, the more you, the less you piss,\u201d 182.\n\n  Crepitus, the God of Flatulence. See Flatulence.\n\n  Crypto-Jews, 18.\n\n  Cures by transplantation, 349.\n\n  Cybele. See \u201cBona Dea,\u201d 445.\n\n\n  Dandelion, superstitions in connection with, 248.\n\n  Dandruff, 304, 306, 328, 331.\n\n  Dandruff. See Hair.\n\n  Dentrifice, urine used as a, 203, 204, 205.\n\n  Devil\u2019s posterior kissed, 384.\n\n  Devil\u2019s presents all turned to filth and dross, 270.\n\n  Diseases, all cured by mistletoe, 99, 104, 105, 107;\n    catamenia, used in cure of,\u2014see Catamenia, Therapeutics;\n    ordure and urine used in the cure of,\u2014see Therapeutics,\n        Transference of;\n    see \u201cCures by Transplantation;\u201d\n    sacred diseases,\u2014see Epilepsy;\n    the heathen theory of disease, 423, 441, 442, 443, 444, 445, 446,\n        456, 458, 457, 462.\n\n  Divination, 11, 13, 14, 15, 16, 90, 96, 107, 126, 155, 233, 234, 246,\n        247, 248.\n    See \u201cCockle-Bread,\u201d Urinoscopy, Gambling, Dice, Visions, Onions,\n        Omens, Courtship and Marriage, Parturition.\n\n  Dreams, 253.\n\n  \u201cDrink of Oblivion\u201d of the Druids, 106.\n\n  Drink, the \u201cMad Potion,\u201d Wysoccan, 242.\n\n  Drinks, 380.\n\n  Drinks. See Foods, Urine as a Beverage, Intoxicants, Eau de Mille\n        Fleurs, Table Liqueurs.\n\n  Druidism, 372.\n\n  Druids. See Mistletoe.\n\n  Ducking-stool. See Ordeals and Punishments.\n\n  Dung, all earthly joys compared to, by the Apostle Paul, by Saint\n        Matthew, and by Thomas \u00e0 Kempis, 271.\n\n  Dung, definition of, 52,\u2014see Pedung, Excrement, Dung-carts, 11, 12,\n        13, 14, 15;\n    dung-heaps used in punishment, 87;\n    dung-gods, 127, 128, 130, 131, 132, 133,\u2014see Excrement Gods;\n    dung thrown by Australian neophytes, 237,\u2014see Parturition;\n    thrown at Guinea negresses in their first pregnancy, 237.\n\n  Dung of whales, amber was believed to be, 271.\n\n  Dung, the eggs of the basilisk would hatch only in, 269.\n\n  Dungi, king of Chaldea, B.C. 2,000, 52.\n\n  Dyaks of Borneo, cover up their evacuations, 146.\n\n  Dyeing. See Industries.\n\n  Dyeing of Hair. See Hair.\n\n\n  Ear-Wax. See Therapeutics.\n\n  Easter eggs, 323.\n    See Eggs.\n\n  Eau de Mille Fleurs, made of cow dung, 30, 330;\n    in medicine, see Therapeutics.\n\n  Eggs, in \u201cCures by Transplantation\u201d (_q. v._); a plausible explanation\n        of the meaning of the custom of exchanging Easter eggs, 465.\n\n  Emetics. See Therapeutics.\n\n  Enchantment. See Magic.\n\n  Esculapius ate excrement, 129.\n\n  Eucharist, errors in connection with the doctrine of the, 54, 55, 56.\n\n  Eucharistic bread sprinkled with human semen by the Manicheans and\n        Albigenses, 220.\n\n  Eunuch, the urine of, used as an aphrodisiac, 224;\n    also as an antiphrodisiac, 224;\n    and as a remedy for sterility, 233, 281;\n    emasculation, a religious rite among Hottentots, 238, 239;\n    also among the Galli, priests of Cybele, 394.\n\n  Evergreens at Christmas. See Mistletoe.\n\n  Excrement, Animal. See Therapeutics, Ordeals, Myths, Insults,\n        Sacrifice, Industries, Agriculture, Commerce, Fuel, Hair,\n        Smoking, Philters, Witchcraft, Virility.\n\n  Excrement eaten, 240.\n\n  Excrement gods, of Romans, of Egyptians, of Assyrians, of Hebrews, of\n        Mexicans; Esculapius an excrement god; the excrement gods of the\n        Moabites; Bel-Phegor an excrement god, 127, 128, 129, 130, 131,\n        132.\n\n  Excrement, Human, see Grand Lama of Thibet;\n    in Medicine, see Therapeutics;\n    in Punishments, see Ordeals and Punishments;\n    in Initiation, see Initiation;\n    in Industries, see Industries;\n    in Witchcraft, see Witchcraft;\n    was believed to be the greatest panacea against Witchcraft;\n    see Cures by Transplantation.\n    See also Agriculture, Commerce, Fuel, Hair Dye, Hair, Philters,\n        Courtship and Marriage, Virility, Ligatures, War Customs,\n        Divination, Ordeals, Myths, Insults, Cosmetics, Amulets and\n        Talismans.\n\n  Excrement, in jewelry, 184.\n\n  Exorcism. See Incantation.\n\n  Ezekiel, Hebrew prophet, 119, 120, 121;\n    eats human ordure in his food; eats cow-dung in his food; lies for\n        390 days on one side and 40 days on the other, 120;\n    an explanation of his behavior, 241.\n\n\n  Fairies, 232.\n\n  Festivals, religious, their commemorative character, 24.\n\n  Fetiches. See Idols, Gods, Amulets, and Talismans.\n\n  Fingers, human, necklace of, deposited by the author in the National\n        Museum, Washington, D. C., 364.\n\n  Flap-Dragons. See \u201cHealths in Urine,\u201d 229.\n\n  Flattery, Cape (B. North America), Indians of, have an orgy induced\n        by poisonous mushrooms, 48, 65.\n\n  Flatulence, of fairies, 87;\n    flatulence would kill the Eskimo god \u201cTorngarsuk,\u201d if witchcraft\n        were going on in a house, 157;\n    the Devil put to flight by flatulence, 163, 444;\n    flatulence avoided by the Hebrews while at prayer, also by the\n        Parsis; considered a deadly insult by Bedouins and Afghans,\n        161, 257;\n    a contest for championship among the Arabs, 161;\n    adored by the Romans, by the Egyptians, by the Hebrews, by the\n        Moabites, by the Assyrians, in the worship of Bel-peor, 127 to\n        163;\n    the bibliography of the subject, 162;\n    tenures of land in England by flatulence, 165, 166, 167;\n    a toll of flatulence exacted of prostitutes who for the first\n        time crossed the bridge of Montluc in France, 168;\n    called \u201cSir Reverence,\u201d by the Irish immigrants to the United\n        States, 169;\n    in games in England, 173;\n    Satan \u201clets a f\u2014t,\u201d in the old Moralities, 173;\n    the punishment for, among small boys in Philadelphia, Pa., 174,\n        175, 176;\n    in obscene tales, 119, 120.\n\n  Flesh, Human. See Mummy, Corpse, Therapeutics.\n\n  \u201cFlowers as Emblems\u201d (Standard, London), 298.\n\n  Fly Agaric. See Mushroom.\n\n  Fly Poison. See Mushroom, Amanita, Agaric, 58.\n\n  Fox, Charles James, the English orator, his essay upon flatulence;\n        essay upon wind, 112.\n\n  Fuel, human excrement said to have been used as, 120;\n    the excrement of animals known to have been used as, 120, 195, 196,\n        197, 198;\n    among Israelites, 120.\n\n  Fullers. See Industries, Bleaching.\n\n  Fungus. See Mushroom, Mistletoe.\n\n\n  Games, 252, 253, 254;\n    sailors\u2019, 254;\n    harvest, 253.\n\n  Garlic, Lamas abstain from it while making mani pills, 60;\n    Chinese priests abstain from it while sacrificing, 95;\n    used by the Scandinavians to frustrate witchcraft, 96;\n    an article of diet from the earliest ages, 96;\n    the smell of garlic accounted a sign of vulgarity in the time of\n        Shakespeare, 96;\n    offered to the manes of the dead by the Greeks, 96;\n    invoked as a God by the Egyptians, 96;\n    not eaten by the Pelusians, 96;\n    Peruvian priests abstained from it while engaged in sacrifice, 95.\n\n  Gods believed to become incarnate in the medicine men, 59,\u2014see Lamas;\n    children in the Samoan Islands are called the \u201cexcrement of such\n        and such a god,\u201d 69;\n    Bacchus or Dionysius, 62;\n    Mithras, 62;\n    \u201cBread of the Gods\u201d (Mexico), 90;\n    Egyptian gods, 94;\n    onions and garlic adored as gods, 94.\n    See also Mushrooms and Mistletoe, Dung-Gods, Cloacina, Crepitus.\n\n  Gods, heathen, idea of, 157.\n\n  Golden Bough, The, James G. Frazer, M. A., London, 1890. See Frazer.\n\n  Gomez. See Nirang.\n\n  Grace, Herb of, Rue so called.\n\n  Grand Lama of Thibet, his excrements made into amulets, 43, 44, 45,\n        46, 47, 48, 49, 50, 51, 52;\n    his urine mixed in food, 44;\n    the same ideas in Ireland, 57, 68, 60;\n    and in Uganda, Africa, 60;\n    the excrement of the Grand Lama made into snuff, 214.\n\n  Guerlichon, Saint, Phallic statue near Bruges, 430.\n\n\n  Hair, 240;\n    in medicine,\u2014see Therapeutics, 343, 345.\n    See also \u201cCures by Transplantation,\u201d 345, 412.\n    See Witchcraft.\n\n  Hair, urine used in eradicating dandruff from, 198, 199, 280, 314;\n    excrement of different kinds used as a dye for, 199;\n    camel\u2019s dung and urine good for, 280;\n    bull\u2019s urine good for, 280.\n\n  Ha-o-kah, the anti-Natural god of the Sioux, 106.\n\n  Harvest Games. See Games.\n\n  Haschish. See Intoxicants.\n\n  \u201cHealths in urine,\u201d 229.\n    See Flap-Dragons.\n\n  Helmont, Von. See Oritrika.\n\n  Herb of Grace, Rue so-called. See Rue, 224, 225.\n\n  Holi, huli, hulica, festival of, 432, 434.\n\n  Holy water, 51, 60, 61, 105, 108, 116, 211, 225, 228, 229, 247, 261,\n        264, 383, 388, 394, 398, 399, 428, 431;\n    sweet-scented water used in sacred rites by Lamas, 51;\n    the urine of the Hottentot medicine men was looked upon as holy\n        water, 60, 229;\n    the water of the mistletoe used as, 105, 108.\n    See also \u201cWater of Immortality.\u201d\n    Cow urine regarded as holy water by Parsees and Hindus, 116;\n    holy water superseded a former use of urine, 211, 261;\n    urine used instead of, in \u201cWitches\u2019 Mass,\u201d 383, 388, 394, 397, 398;\n    the water of the river Ganges held to be holy, 428;\n    lingam, 304, 305, 431;\n    \u201cyellow water,\u201d 431.\n\n  Hom, the sacred plant of the Magi; its resemblance to mistletoe, 101.\n\n  \u201cHommes habill\u00e9s en Femme,\u201d 22, 23.\n\n  Horns, as symbols of power, 408;\n    in witchcraft, 245.\n\n  Hospitality. In Siberia, women are presented to distinguished guests\n        who must drink their urine, 228, 316.\n\n  Hugo, Victor, refers to the tax of flatulence imposed upon\n        prostitutes in France, 168.\n\n  \u201cHum,\u201d the sacred drink of the Parsis, 380.\n\n  Hunting and fishing, mistletoe ensured success in, 109;\n    sacrifices offered to the god of, 161;\n    bladders worn by distinguished Hottentot hunters, 244.\n\n\n  Idols, 354;\n    women of the, 406.\n\n  \u201cImpenetrability of Weapons,\u201d 219.\n\n  Incantation. See under Witchcraft; see also Singing, Music.\n\n  Incantations, 218.\n\n  Industries, 177 to 195.\n\n  Initiation, 189, 240, 243, 383, 384;\n    Indians compelled to eat cow-dung before, 114, 119;\n    tattooing upon, 185;\n    Parsis drink bull urine, 238;\n    Hottentot young men emasculated and sprinkled with urine at time\n        of, 238, 239;\n    Eskimo candidate for the honor of medicine men, had to be\n        accustomed to the smell of urine from babyhood, 239;\n    initiation of witches, 402.\n    See also Confirmation.\n\n  Insanity. See Mania.\n\n  Insults, 87, 114, 253, 254, 255, 256, 257, 379;\n    ordure and urine in, 87;\n    the Hebrews revile each other\u2019s temples, calling them \u201cHouses of\n        Dung,\u201d 114.\n\n  Intoxicants, sacred character of, 75, 89, 90, 91;\n    at weddings, 229.\n    See Mushrooms, Mistletoe, Haschish, Wine, Urine.\n\n  Intoxication, sacred, 380.\n\n  Ireland, called the \u201cUrinal of the Planets,\u201d 269.\n\n  Isaiah, Hebrew prophet, supposed to refer to the mistletoe, 101;\n    had attacks of mania, 121;\n    compared human justice \u201cpanno menstruat\u00e6,\u201d 253.\n\n\n  Jewelry, excrement as, 184.\n\n  Jews\u2019 Ears. See Mushrooms.\n\n\n  Kadeshim, 406.\n\n  Kashima, 206, 207, 434.\n\n  Kempis, Thomas \u00e0, compared all human joys to dung, 271.\n\n  King\u2019s Evil, could be cured by the touch of the king, 60, 61;\n    or by that of a menstruating woman, 60, 61:\n    the first of these beliefs is evidently a \u201csurvival\u201d of man\n        worship, 60, 61;\n    could be cured by the urine of a male child, 300.\n\n  Kingsley, J. W., M.D., his views on Ur-orgies, 65, 70.\n\n  Kissing. See under Phallism, 103, 104, 173, 222;\n    under Mistletoe, 103, 104.\n    As a religious rite in the Christian church, 104;\n    kissing the post of Billingsgate, London, 173.\n\n  \u201cKnife, The,\u201d a secret order of the Zu\u00f1is, 6;\n    \u201cKnife, the Winged,\u201d a god of the Zu\u00f1is of New Mexico, 9.\n\n  Kutka, a god of the Kamtchatkans, falls in love with his own\n        excrement, 267.\n\n\n  Lajarde, his definition of \u201cCow\u2019s Water,\u201d 113.\n\n  Lamas, 42, 43, 44, 47, 48, 49, 50, 51, 52, 53, 58, 59, 82, 118, 126;\n    among the Irish, 58, 69, 82.\n    See Grand Lama of Thibet, Priests, Buddhists.\n\n  Lamas of Thibet, 358.\n    See Bhikshunis, Buddhists.\n\n  Latrines, 131-153.\n\n  Loretto, shrine of, tattooing practised at, 190.\n\n  Love-Philters, 223.\n    See Philters, Divination, Courtship and Marriage.\n\n  Lustral Water, 240, 400.\n\n  Lustration. See Aspersion, Baptism.\n\n\n  \u201cMad Potion,\u201d Wysoccan, 243.\n\n  Magic, mistletoe believed to have magical powers, 100;\n    Osthanes, the Persian, the first writer upon magic, according to\n        Pliny, 376.\n    See under Eunuch, Aphrodisiacs, Witchcraft, Amulets and Talismans,\n        Charms, Incantations.\n\n  Magical Impenetrability. See under War Customs.\n\n  Mandrake, 376.\n\n  Mandrake, before pulling it out of the ground, it was anointed with\n        the urine of a woman and the catamenia of a virgin, 376.\n\n  \u201cMangeurs de Blanc,\u201d 287.\n\n  Mania, induced by drinking the water of the \u201cBorgie well\u201d of Glasgow,\n        76;\n    induced by poisonous mushrooms, 79;\n    human ordure and urine a cure for, 314, 339;\n    Ezekiel and Isaiah had attacks of, 121.\n\n  Manicheans, bathed in urine, 211;\n    sprinkled the Eucharistic bread with semen, 229.\n\n  Man worship, 59, 60, 61, 459, 460,\u2014\n    see Grand Lama of Thibet;\n    see Gurus;\n    see Patriarch of Constantinople, 36;\n    see Excrement, Pedung;\n    the same ideas in Ireland, 60;\n    and in Uganda, Africa, 60;\n    the existence of man worship in Europe, 61;\n    connected with the belief in the power of the king\u2019s touch, to cure\n        the King\u2019s Evil, 61.\n\n  Marriage. See Courtship and Marriage.\n\n  Marrow, human, in medicine, see Therapeutics;\n    in witchcraft, see Witchcraft.\n\n  Matthew, Saint, compares all human joys to dung, 271.\n\n  Meconium,\u2014see Therapeutics;\n    a cosmetic, see Cosmetics.\n\n  Medicine-men of the Ove-hereros, Africa urinate on the sick in order\n        to effect cures, 339.\n\n  Menstruation. See Catamenia.\n\n  \u201cMerde du Diable,\u201d assaf\u0153tida so called, 444.\n\n  Merde, Holy. See Excrement.\n\n  Metals, transmutation of. See Potable Gold.\n    Human urine used in effecting, 183.\n\n  Milk vessels in Africa, washed out with human urine, 199;\n    a good flow of milk assured by washing the cow\u2019s udders with\n        urine, 211;\n    a good flow of milk assured in a woman\u2019s breasts, by washing them\n        with urine, 211;\n    in medicine,\u2014see Therapeutics;\n    sprinkled by nursing women upon a fire, 391;\n    milk of cow sprinkled upon the lingam, 428, 431.\n\n  Mistletoe, 74, 75, 92, 99, 100, 101, 102, 103, 104, 105, 106, 154,\n        301;\n    spoken of in Cingalese Myths, 92, 99, 100, 101, 102, 103, 104, 105,\n        106;\n    why venerated by the Druids, 99, 100, 101;\n    adored by the Massaget\u00e6 and the Persians, 101, 102;\n    and by the ancients generally, 100;\n    a cure for sterility, 101, 102;\n    Virgil called it \u201cBranch of Gold,\u201d 101;\n    Charon dumb in the presence of, 101;\n    a Phallic symbol, 101, 102;\n    a berry plucked off with every kiss, 103;\n    kissing under, 103;\n    dedicated to Mylitta, 103;\n    mistletoe of the oak, pear, and hazel, will produce abortion, 104;\n    alleged to have been held sacred by the mound-builders, 107.\n\n  Mistletoe, when found growing on the oak, represented man, 110.\n\n  Mock baptism, 232.\n\n  Mortuary ceremonies, 150, 152, 162, 261, 262, 263;\n    purification in, 150;\n    the vagina, urethra, nostrils, rectum, etc., of corpses closed by\n        the Pelew islanders, 162;\n    defilement from touching a corpse, 261.\n\n  Mound-builders, alleged to have held mistletoe sacred, 76.\n\n  Mourning, 262;\n    urine and ordure as signs of, 262;\n    Australians in mourning rub themselves with the moisture from the\n        corpse, 261.\n    See Mortuary Ceremonies.\n\n  Muhongo, an African boy from Angola.\n\n  Muk-a-Moor. See Mushrooms.\n\n  Mummy, in medicine, see Therapeutics;\n    in love-philters, see Philters.\n\n  Museum, National. See National Museum.\n\n  Museum, Washington, D.C., 364.\n\n  Mushrooms, poisonous mushrooms used in Ur-orgies, 65 to 91;\n    obeyed as a god by the Siberians, 70, 75;\n    at the \u201cHoly Well of the Borgie,\u201d Glasgow, 76;\n    adored as a god by the Africans, 79;\n    detested by Hindus, 92.\n\n  Musk, odor of, restored by hanging it in a privy, 181;\n    in medicine,\u2014see Therapeutics;\n    human excrement was called musk by Paracelsus, 341.\n\n  Mylitta, Babylonian goddess of venery; prostitution in her temples,\n        101, 103, 404, 405, 406, 407, 408.\n\n  Myths, 151, 226, 256, 266-271.\n\n\n  Nails, in medicine,\u2014see Therapeutics;\n    see Witchcraft; Cures by Transplantation.\n\n  Names, 59, 123, 124, 442;\n    in Samoa, children are named the \u201cexcrement of Tongo,\u201d or some\n        other god, 59;\n    in India, and among the Parsis, children are sprinkled with cow\n        urine, when named, 153;\n    the name of the victim had to be invoked in a substitutive\n        sacrifice, 124;\n    the name of the patient had to be mentioned when medicinal herbs\n        were gathered, 442.\n\n  Nanacatl, the poisonous mushroom used in Mexican orgies, 89, 90.\n\n  Necklace of human fingers, deposited by the author in the National\n        Museum, Washington, D. C., 364.\n\n  Necromancy. See Witchcraft.\n\n  \u201cNehue-cue,\u201d a secret order of the Zu\u00f1is, 7, 8, 9.\n\n  Nirang, 8, 122, 391.\n    See Urine, Gomez, Cow Urine, Lustrations.\n\n\n  Omens. See Divination.\n\n  Ordeals and Punishments, 249, 250, 251, 252, 253.\n\n  Ordure. See Excrement.\n\n  Origen, 108.\n\n  Osthanes, the magician, accompanied the army of Xerxes into Greece,\n        and, according to Pliny, was the first writer on magic; his\n        views on the magical effects of human urine, 376.\n\n  Ove-hereros, of Africa, their medicine-men urinate on the sick in\n        order to effect cures, 339.\n\n\n  Parsis, anoint themselves with the ordure and urine of the cow, 7, 8,\n        48;\n    drink cow urine, 7, 8, 48, 113, 122, 211;\n    asperse themselves with cow urine, 113, 122;\n    use of bull urine at time of confirmation, 238.\n\n  Parturition, mushrooms given to bring about pregnancy, 83;\n    the Hindu women\u2019s method for aiding pregnancy, 93;\n    mistletoe given to aid childbirth, 100;\n    and to cure sterility, 100, 101, 102, 103, 104;\n    human ordure and urine drunk to remedy sterility, 126;\n    Apache-Yuma women tattoo themselves when anxious to become mothers,\n        186;\n    ceremonies connected with the first pregnancy of Guinea negresses,\n        210, 211;\n    the breasts of Scotch women bathed with human urine, 210, 211;\n    the breasts of the women of the French peasantry bathed with human\n        urine, 210, 211;\n    a pessary of meconium to cure sterility, 233;\n    English women drank the urine of husband to aid them in labor, 234;\n      idem, France, 235;\n      Germany, etc. 305;\n    teeth worn as amulets during pregnancy, 364;\n    in the Kala-Vala, it is narrated that a maiden became pregnant\n        after swallowing a berry, 108.\n\n  Paschasius, a Roman judge, sprinkled Saint Lucy with urine because\n        she was a witch, 394.\n\n  Pastimes. See Games.\n\n  Paul, the apostle, compares all human joys to dung, 271.\n\n  Pelusium, onion was worshipped as a god in, 96;\n    the people did not eat onions or garlic, 96;\n    they adored flatulence, 155.\n\n  Penance. See Ordeals and Punishments.\n\n  Perspiration, a component of love-philters; in medicine, 290, 412.\n    See Therapeutics, Cures by Transplantation.\n\n  Phallic dances, the Phallus fungus, 79;\n    a Phallic importance seems to have attached to the onion, 96;\n    likewise to the mistletoe, 103;\n    \u201cJack of Hilton,\u201d apparently a Phallic idol, 165, 166;\n    the \u201cMannikin\u201d of Brussels, another, 165, 166;\n    the Phallic game of \u201cCockle Bread,\u201d 221, 222.\n    See under Lingam.\n\n  Phallism, 7, 12, 79, 103, 117, 165, 166, 221, 222, 261, 428, 429,\n        430, 431.\n\n  Pharmacy, among savages, is always a matter of religion, 277.\n    See Therapeutics.\n\n  Philosopher\u2019s stone, 226, 304, 305.\n    See Transmutation of Metals;\n    see \u201cPotable Gold.\u201d\n\n  Philters, ordure and urine in, 216, 217, 218, 223;\n    death the punishment for making them of ordure and urine, 216;\n    philters were also made of perspiration, semen, and catamenia, 216,\n        217, 218, 219;\n    made by transfusion of blood, 219;\n    anti-philters, 224, 225, 226.\n\n  Phosphorus. See Industries.\n\n  \u201cPiss, the more you, the less you cry,\u201d 275.\n\n  Placenta, see After-Birth;\n    in philters, see Philters.\n\n  Plaster, see Industries.\n\n  Pledges, 228, 240, 427, 457, 458;\n    human urine drunk as a pledge of friendship in Siberia, 228.\n    See under Blood Covenant, 240;\n    see under Human Sacrifice, 457.\n\n  Poison, 58, 234,\u2014see Mushrooms;\n    see \u201cImbando;\u201d human ordure an antidote for, 311, 312, 313, 322,\n        323;\n    human ordure also used by the Japanese as a cure for the wounds of\n        poisonous weapons, 311, 312;\n      also for the same purpose by other nations, 312, 313;\n    the patient\u2019s own urine an antidote for, 320, 322;\n    the bites of venomous animals, mad dogs, and snakes, cured by human\n        ordure, 312;\n      and by urine, 414;\n    but there was no \u201cCure by Transplantation\u201d for poison, 412.\n\n  \u201cPotable Gold,\u201d 303, 305.\n    See Transmutation of Metals, 183.\n\n  Pregnancy. See Parturition.\n\n  Presents, those received from the devil always turned into filth, 401.\n\n  Priests, 10, 11, 12, 15, 19, 20, 25, 30, 31, 32, 33, 34, 35, 36, 37,\n        38, 60, 67, 68, 69, 70, 71, 72, 89, 109, 110, 115, 116, 128,\n        129, 135, 156;\n    the water in which they defecated, drunk by pious Irish kings, 58;\n    the Chinese priests have mushrooms as part of their diet, 81;\n    the chief priest of the Romans was called the greatest bridge\n        builder, 169, 170, 171;\n    priests tattooed the young men, 185, 186;\n    the priests of Jupiter Ammon made sal ammoniac, 195;\n    Hottentot priests sprinkled their urine upon wedding guests, young\n        warriors, and mourners, 229;\n    priests were the earthly representatives of their deities, 322, 362;\n    the skulls of Buddhist priests used in divination, 359.\n\n  Prostitution, sacred prostitution, 101, 103, 168, 404, 405, 406, 407;\n    a toll of flatulence exacted of prostitutes crossing bridge of\n        Montluc in France, 168, 169;\n    in the South Sea Islands, 135;\n    in Paris, 337;\n    prostitutes in Rome offered expiations of catamenia, 350;\n    the prostitutes of Amsterdam believed that horse-dung brought them\n        luck, 405;\n    the prostitutes of Babylon, 404, 405, 406;\n    of Patagonia, 407.\n\n  Purification. See Lustration, Mortuary Ceremonies, Aspersion, Holy\n        Water.\n\n\n  Queen of Madagascar asperses her subjects with the water in which she\n        has bathed, 60.\n\n\n  Rain, the urine of the gods, 270.\n\n  Rainbow, 180, 267, 442;\n    regarded generally by the savage mind as a panacea, 442,\n    and by the Africans as a serpent, 267.\n\n  Rattles, 6, 437;\n    sometimes consulted as oracles, 437;\n    and adored as a god, 437.\n\n  Raven talked to its own excrement, 270.\n\n  Reverence, Sir Reverence, 170, 247, 253.\n\n  Ring, urination through the wedding ring baffled witchcraft, 230, 231;\n    rings were formerly exchanged by bridal couple, 230.\n    See Amulets and Talismans, Courtship and Marriage, Circle.\n\n  Ritual of the Feast of the Ass, 15;\n    of the Lamas for making mani pills, 49, 50, 51;\n    of the Moslems for urinating, 141;\n    of bridge-builders in the Middle Ages, 169, 170, 171;\n    of Bel-Phegor, 173,\u2014see under Bel-Phegor;\n      see also Kissing the Post of Billingsgate;\n    of the Manicheans and Albigenses, 220.\n\n  Ritualistic cannibalism, 64, 155;\n    among Hebrews, 155.\n\n  Roman Catholic Church, councils interdict the use of ordure and urine\n        in witchcraft, 216, 394;\n    also interdict love-philters, 220, 221;\n    used rue in exorcism, 225.\n\n  Rosemary, 399.\n\n  Rue, 225;\n    called \u201cHerb of Grace,\u201d 225;\n    an urino-genital irritant, 225;\n    used to asperse congregations, 225, 245;\n    died if touched by a menstruating woman, 350;\n    used in the manufacture of anti-philters, 225.\n    See Tree and Plant Worship.\n\n\n  Sacred intoxication, 381.\n\n  Sacrifice,\u2014see also Oblations, Votive Offerings, see Human Sacrifice,\n        see Substitutive Sacrifice, Abstinence;\n    Chinese priests abstain from garlic while offering sacrifice, 95;\n    garlic was offered in sacrifice by Greeks and Egyptians, 95;\n    cow dung and urine in sacrifice in India and Thibet, 112, 113, 114,\n        115, 116, 117;\n    ashes of cow dung used by the Hindus and Hebrews, 113, 114;\n    of ordure placed on the altars of the Assyrian Venus, 129, 130;\n    ditto of Mexican dung gods, 131;\n    of ordure and urine on the altars of Bel-Phegor, 132, 133;\n    sacrifices of ear-wax, saliva, mucus, tears, 132, 133.\n    See Ceremonial Observances.\n\n  Sagard, P\u00e8re, 234; Histoire du Canada, edition of Paris, 1885.\n\n  Sakya-Muni. See Buddha.\n\n  Salagram. See Lingam.\n\n  Sal Ammoniac. See Industries.\n\n  Saliva, 202, 417,\u2014see also Spitting;\n    as an oblation to Bel-peor, 132, 133;\n    in medicine,\u2014see Therapeutics;\n    see \u201cCures by Transplantation.\u201d\n\n  Salt, urine employed as a substitute for, 118, 199, 204;\n    and in the manufacture of, 193;\n    salt and water as a substitute for urine, 211;\n    in witchcraft, 379, 403,\u2014see Witchcraft;\n    not generally eaten by witches, 402;\n    used by the Irish to drive away witches, 404.\n\n  Saltpetre. See Industries.\n\n  Samoan Islands, filthy names given to children, as a matter of\n        religion, 59.\n\n  Santa Claus, his derivation from polar countries, 209.\n\n  Saturnalia. See Bacchanalia, Huli.\n\n  Scatomancy, or Divination by Excrement. See Divination.\n\n  Scatophagi (excrement eaters). See Excrement.\n\n  Scybalaophagi. See Scatophagi, Excrement.\n\n  Sectarial Marks of the Hindus. See Tattooing.\n\n  Secundines, an anti-philter, 226-235.\n    See After-Birth.\n\n  Semen in love-philters, 217, 219,\u2014see Philters;\n    in medicine, see Therapeutics;\n    in witchcraft, see Witchcraft.\n\n  _Semen lini_, 297.\n\n  Shamrock. See Druids.\n\n  Shampooing. See Hair.\n\n  Signatures, Doctrine of. See Cures by Transplantation.\n\n  Silence, in ceremonial observances, 414, 442;\n    in gathering medicinal plants, 442.\n\n  Skin, 292.\n\n  Skin, Human, in Therapeutics. See Therapeutics.\n\n  Skull, human, in medicine.\u2014see Therapeutics;\n    a remedy for witchcraft; moss growing on skull; in medicine; in the\n        religious ceremonies of the Lamas, 359.\n\n  Smoking, buffalo dung smoked, 182, 214;\n    hen dung smoked in adulterated opium, 182;\n    the excrement of the Grand Lama used as snuff, 214;\n    pig dung used as snuff, 214;\n    the people of Achaia smoked cow dung, 214.\n    See also Incense.\n\n  Smudges. See also Fuel.\n\n  Snake, 33;\n    as food, 33;\n    snake dances, 27.\n\n  Snuff, the excrement of the Grand Lama made into snuff, 214;\n    pig dung used as, 214, 329;\n    powdered skulls used as, 252;\n    moss growing on skull used as, 360.\n    See Smoking, Tobacco, Excrement, Grand Lama.\n\n  Soap, antedated by urine, 140, 202, 203.\n\n  Sorcery. See Witchcraft, Enchantment.\n\n  Spatalomancy, divination by Skin, Bones and Excrement. See\n        Divination, Scatomancy.\n\n  Spells. See Magic.\n\n  Stercoraceous chair of the Popes, 213.\n\n  \u201cStercoranistes,\u201d or \u201cStercorarians,\u201d a sect charged with believing\n        that the sacred elements in the Eucharist were subject to\n        digestion, 54, 55, 56.\n\n  \u201cStercoraire,\u2014Chaise des Papes,\u201d 213.\n\n  Stercus, Sterculius, Stercutus, Sterquilinus. See Dung Gods.\n\n  Sterility, 226, 236.\n\n  Sterility. See Therapeutics.\n\n  Substitutive sacrifice, Ezekiel substitutes cow dung for human ordure\n        in his food, 119, 120, 121;\n    the cow, a substitute for human sacrifice, 122;\n      ox, buffalo, and goat, ditto, 123, 124, 125, 126;\n      cock and chamois, ditto, 171;\n      wolf or goat, ditto, 171;\n      chicken, ditto, 252.\n    See Survivals.\n\n  Sulphur, \u201cOccidental Sulphur,\u201d a name for human ordure when\n        administered in medicine, 424.\n\n  Sun Dance, 27.\n\n  Superstition. See Survivals, Religion.\n\n  Survivals, burlesque survivals, 306, 307, 308, 432, 433, 434, 435,\n        436, 437.\n    See Substitutive Sacrifice.\n\n  Sweat-Bath. See Purification, Lustration.\n\n  Sympathetic Cures. See Cures by Transplantation, Color Symbolism,\n        Doctrine of Signatures.\n\n  Sympathies, the Doctrine of. See Color Symbolism, Cures by\n        Transplantation; Similia Similibus.\n\n  \u201cSzombatiaks,\u201d of Transylvania, 18, 19.\n\n\n  Tallow, Human, in medicine. See Therapeutics.\n\n  Tanning. See Industries.\n\n  Tartar, the impurities from human teeth, used in medicine. See\n        Therapeutics.\n\n  Tattooing, 184, 185, 186, 187, 188, 189, 190;\n    in Australia, 187;\n    among American Indians, 185, 186;\n    among Burmese, 186;\n    the sectarial marks of the Hindus, 186;\n    \u201cTattooed Face,\u201d a god of the Mandans, 186;\n    tattooing of captives, 186.\n\n  Teeth,\u2014see Dentrifice;\n    in medicine, 255,\u2014see Therapeutics;\n    to frustrate witchcraft, 281,\u2014see Witchcraft.\n\n  Tenacity of Ceremonial. See Survivals.\n\n  Tenures of land, 165, 166, 167;\n    obscene tenures in England, 165, 166, 167;\n    \u201cAncient\u201d Blount, 165, 166, 167;\n    of land by flatulence, in England, 165, 166, 167;\n    the antiquity of these tenures, 167.\n\n  Testes, testicles, 230;\n    of bridegroom anointed with \u201cZibethum,\u201d 230.\n    See, also, Eunuchs.\n\n  Testicles, 225, 230;\n    of goat and fox, used as aphrodisiacs, 225;\n    of bridegroom anointed, 230.\n\n  Therapeutic Hagiology, 157, 158, 159, 160, 423, 445, 446.\n\n  Therapeutics, 277 to 343 inclusive;\n    344 to 365 inclusive.\u2014see Parturition, Courtship and Marriage,\n        Sterility, Virility, Ligatures, Amulets and Talismans, Cosmetics,\n        Witchcraft, etc.;\n    the Heathen theory of therapeutics, 423.\n\n  Thibetan doctors churn the patient\u2019s urine before making a diagnosis\n        of disease, 273.\n\n  Toasts, urine drunk in, 229, 238.\n\n  Tobacco, cured by hanging in privies, 181;\n    mixed with buffalo or rhinoceros dung for smoking, 214;\n    used by the Irish to drive away fairies, 403.\n\n  Tolls, on bridges, roads, etc., 166, 167, 168, 169;\n    of flatulence, exacted from prostitutes, 166, 167, 168, 169.\n\n  \u201cTorngarsuk,\u201d an Eskimo god, could be killed by flatulence, 157.\n\n  Totem. See Clan, Tattooing.\n\n  \u201cTransplantation, Cures by,\u201d 378 to 427 inclusive, 439, 441, 442,\n        443, 444, 457, 458, 460.\n    See Animal Worship, Tree and Plant Worship.\n\n  Tree and plant worship, 427,\u2014see Rue;\n    Mistletoe, 56, 57;\n    Aconite, 150;\n    Dandelion, 150;\n    Mushroom, 56.\n    See Oak.\n\n\n  Urinals. See Latrines.\n\n  Urination in bed, charm to prevent, 375.\n\n  Urination, posture in, 141, 151, 152;\n    Mahometans, 141;\n    Apaches, men and women, 151;\n    ancient Irish, 152;\n    Italians, 152;\n    Chinese, 152;\n    Greeks, Romans, etc., 375.\n    See Ceremonial Observances.\n\n  Urine, 236, 239, 240, 241;\n    used as a stimulant in South America, Malacca, Bavaria, and Central\n        Africa, 332, 333;\n    given to new-born babes in England, 239, 240, 241;\n    urine drinking, 239, 240, 241;\n    poured upon the head of a woman in labor by Eskimo, 236.\n\n  Urine of medicine men sprinkled upon Hottentot bride and groom, 59,\n        228, 229;\n    the Queen of Madagascar sprinkled her subjects with the water in\n        which she had bathed, 60;\n    a similar custom at Russian weddings, 231;\n    a remedy for witchcraft, 216,\u2014see Witchcraft;\n    in conjunction with the lizard is an antiphrodisiac, 224,\u2014see\n        Ligature, Virility, Wedding, Wedding Ring;\n    the Eskimo boy who aspires to become a medicine man must accustom\n        himself to the smell of urine from boyhood, 239;\n    urine in sacrifice,\u2014see Sacrifice, Lustration, Aspersions,\n        Oblations, War Customs, Divination;\n    urine in cosmetics,\u2014see Cosmetics;\n    urine in witchcraft,\u2014see Witchcraft, Initiation;\n    urine in bread-making, 32, 39;\n    urine in industries,\u2014see Agriculture, Industries, Tanning,\n        Bleaching, Dyeing;\n    urine as a dentrifrice, 203, 204, 205;\n    urine in medicine,\u2014see Therapeutics;\n    in love-philters,\u2014see Love-Philters;\n    \u201curine-casting,\u201d 396;\n    urine as a beverage, 6, 7, 8, 9, 22, 30, 36, 38, 39, 40, 58, 65,\n        66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 86, 87;\n    probably used as such by the fairies, 86, 87, 88, 112, 113, 114,\n        115, 116, 117, 118;\n    also by Hindu and Hebrew fanatics, 119, 120, 126;\n    was drunk to ease the pains of pregnancy, 233;\n    English women in labor drank their husband\u2019s urine, 234;\n      this seems to have been a very ancient practice, 235, 236;\n    urine in such cases among the Eskimo, 236;\n    Parsis drink bull\u2019s urine at Confirmation, 238;\n    children, at birth, forced to drink urine, 239, 240;\n    water in which babe has just been bathed drunk by Indians of\n        California, midwives, 239;\n    the Ponca Indians made an Omaha calumet-bearer drink urine, 257;\n    urine in \u201ccures by transplantation,\u201d\u2014see \u201cCures by\n        Transplantation,\u201d Lingam;\n    the urine of the Grand Lama of Thibet mixed in food, 44.\n    See Insults, Myths, Tolls.\n    Urine formerly thrown out of windows in Paris, Bordeaux, Madrid,\n        Edinburgh, and many other cities of Europe, 136, 137, 138;\n    urine dances, 6, 7, 8, 9, 22, 30, 65, 67, 68, 69, 70, 71, 72, 73,\n        74, 75, 76, 87.\n    See also under Feast of Fools.\n\n  Urinoscopy, 272, 273, 274, 331, 385, 386, 415;\n    complicated with divination, (_q. v._) 272, 273, 274;\n    seems to have prevailed in all parts of the world, 272, 273, 274;\n    among the Romans, 272, 273;\n    Arabians, 272, 273;\n    in England, 272, 273, 274;\n    in Germany, 272, 273, 274;\n    France, 272, 273, 274;\n    among the Greeks, 272, 273, 274.\n\n\n  Virgil calls mistletoe the \u201cBranch of Gold,\u201d 72, 78.\n\n  Vitriol. See Cures by Transplantation.\n\n  Vodka. See Intoxicants.\n\n  Voudooism. See Witchcraft.\n\n\n  Waltz, 401.\n\n  War customs, 237, 242, 243, 256;\n    captive girls tattooed by the Mojaves, 130;\n    young Hottentot warriors emasculated, 238;\n    human ordure an antidote for poisoned weapons, 312, 323;\n    the custom of drinking from human skulls, 359.\n    See Sacrifice.\n\n  \u201cWater, Alchymical,\u201d made of urine, 183.\n\n  \u201cWater, Bitter,\u201d of the Hebrews, 255.\n\n  \u201cWater, Celestial,\u201d 394, 398.\n\n  \u201cWater, Fore-spoken,\u201d 398, 399.\n\n  \u201cWater, Lustral,\u201d 240, 400.\n\n  \u201cWater of All Flowers,\u201d 366, 367.\n    See Millefleurs.\n\n  \u201cWater of Dung,\u201d 199.\n    See Excrement.\n\n  \u201cWater of Juniper,\u201d 398, 399.\n\n  \u201cWater of Immortality,\u201d made of mistletoe, 108.\n\n  Water worship,\u2014see Holy Water, Lustration;\n    water used ceremonially by Moslems for ablutions after evacuation,\n        141, 142, 143;\n    by the Romans,\u2014see Latrines;\n    negresses of Guinea, pregnant for the first time, must bathe in the\n        sea, 210, 211;\n    water in which a baby had been bathed for the first time, was drunk\n        by the California Indian midwives, 239;\n    \u201cyellow water\u201d of the Feast of Holica, 432, 433, 434.\n    See also Religion.\n\n  Weaning of children in Guinea, 211, 236.\n\n  Weddings,\u2014see Courtship and Marriage, 48;\n    Ur-orgies at Korak weddings, 65, 66, 67;\n    urine drunk at the weddings of the Tchuktchi, in Siberia, 228;\n    urine of the bride sprinkled upon guests at Moorish weddings, 228;\n    water in which the Russian bride has bathed, ditto, 231;\n    wine drunk at weddings may have superseded urine of the bride, in\n        England, Ireland, etc., 228;\n    wine glasses broken at Jewish weddings, 228;\n    the urine of the medicine men was sprinkled upon the wedded couple\n        among Hottentots, 228, 229;\n    urination through the wedding ring baffled witches, 230, 231.\n\n  Wells, Holy. See Water Worship.\n\n  Whale dung, amber believed to be, 271;\n    ambergris, ditto, 271.\n\n  Wine, that used by fairies seems to have been urine, 87;\n    possibly superseded urine at weddings, 229;\n    wine-glasses broken at Hebrew weddings, 229, 230;\n    in witchcraft, 398;\n    in \u201ccures by transplantation,\u201d\u2014see Cures by Transplantation;\n    see under Lingam, 429, 430, 431;\n    \u201cPriapic Wine,\u201d 429.\n\n  Witchcraft, 146, 200, 373 to 434 inclusive.\n    Lapland witches used poisonous fungi, 81, 86,\u2014see Fairies, \u201cFairy\n        Butter;\u201d\n    garlic used by the Scandinavians to frustrate witches, 95;\n    and also by the Irish, 95;\n    mistletoe used for the same purpose, 107, 108;\n    witches could not hurt those who wore mistletoe or carried knives\n        with handles made of it, 108, 109;\n    sacred powder frustrates witchcraft, 116;\n    witchcraft in connection with the building of the bridge of\n        Respoden, 116;\n    Laps believe in the potency of human ordure and urine in, 184.\n    See Cures by Transplantation, Concluding Remarks, Amulets and\n        Talismans.\n\n  Wysoccan, the \u201cMad Potion,\u201d 243.\n\n\n  Zo\u00f6latry. See Animal Worship.","title":"Scatalogic Rites of All Nations: A dissertation upon the employment of excrementitious remedial agents in religion, therapeutics, divination, witchcraft, love-philters, etc., in all parts of the globe","tradition":"scripture-revelation","translated_text":null,"word_count":193008}