Primitive Psycho-Therapy and Quackery Part 2

Even nowadays the names of the three _magi_ are often to be seen, as talismanic symbols, upon the doors and walls of dwellings in certain Roman Catholic countries; a fact noted by the present writer, while sojourning in the Austrian Tyrol a few years ago.

FOOTNOTES:

[20:1] M. F. Blumler, _A History of Amulets_.

[22:1] _The Century Dictionary._

[23:1] Johann Heinrich Zedler, _Grosses Universal Lexicon_, art.

"Talismans." Leipzig und Halle, 1744.

CHAPTER III

PHYLACTERIES

They ware in their foreheads scrowles of parchment, wherein were written the tenne commaundements given by G.o.d to Moses, which they called _philaterias_.

JOHN MARBECK, _Book of Notes and Common-Places_: 1581.

There were Phylacteries for the head, reaching from one ear to the other, and tied behind with a thong; and Phylacteries for the hand, fastened upon the left arme, above the elbow, on the inside, so that it might be near the heart.

THOMAS G.o.dWIN, _Moses and Aaron_: 1616.

Among the Greeks of the first century A. D. the word phylacterion (from f???sse??, to guard, and equivalent to the Roman _amuletum_) signified a portable charm, which was believed to afford protection against disease and evil spirits. Such charms, in their simplest form, consisted of rolls of parchment or ribbon, inscribed with magical spells, and were hung around the wearer's neck, or attached to the hem of his garment. Among the Hebrews and early Christians similar protectives were used, although the latter subst.i.tuted Gospel texts for the magic formulas. Some authorities have maintained that phylacteries were not strictly amulets, but it is certain that they were held in superst.i.tious regard.[25:1] More elaborate phylacteries consisted of tiny leathern boxes, cubical in form, and containing four sections of the Mosaic Law, written on parchment and folded in the skin of a clean beast. These were carried either upon the head or left arm.[25:2]

The custom of wearing portions of the Gospels, suspended from the neck, was common in the East. Pope Gregory the Great (540-604) sent to Theodelinda, Queen of the Lombards, a box containing a copy of the Gospels, as a charm against the evil spirits which beset children.[25:3]

The origin of this practice is found in Deuteronomy VI, 6-9: "And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates."

In the rabbinical Targum, the Aramaic translation of the Bible, canto VIII, written about A. D. 500, occurs this pa.s.sage: "The congregation of Israel hath said, I am chosen above all people, because I bind the Phylacteries on my left hand and on my head, and the scroll is fixed on the right side of my door, the third part of which is opposite my bed-room, that the evil spirits may not have power to hurt me."

Thus it would appear that the saying quoted by Grimm, "Christians place their faith in words, the Jews in precious stones, and the Pagans in herbs," is not wholly correct, for the Jews added to a trust in stones, a faith in the long, embroidered, text-inscribed phylactery.[26:1]

At the beginning of the Christian era, the belief was general among the Jews and pagans, that by means of magical formulas the evil influence of the Devil and demons could be successfully resisted. Therefore the Hebrew exorcists found easily a fertile soil for the cultivation of their supernatural art. This, says a writer in the "Jewish Encyclopaedia," was the atmosphere in which Christianity arose, with the claim of healing all that were oppressed of the Devil. The name of Jesus became the power by which the host of Satan was to be overcome. But pharisaism diagnosed the disease of the age differently, and insisted that the observance of the Law was the best prophylactic against disease. The wearing of phylacteries indicates that they were regarded by the Jews as amulets. Belief in the power of the Law became the antidote against what may be termed "Satanophobia," a pessimistic and habitual dread of devils and demons.

The wearing of phylacteries is a fundamental principle of the Jewish religion. They are to be preserved with the greatest care. Indeed, the Rabbis a.s.sert that the single precept of the phylacteries is equal in value to all the commandments.[27:1] The Talmud says: "Whoever has the phylacteries bound to his head and arm, and the fringes thrown over his garments, and the Mezuza[27:2] fixed on his door-post, is safe from sin; for these are excellent memorials, and the angels secure him from sin; as it is written, 'The angel of the Lord encampeth round about them that fear him, and delivereth them.'"[27:3] Maimonides, the Jewish philosopher of the twelfth century, extolled the sacred influence of the phylacteries. For as long as one wears them on his head and arm, he is obliged to be meek and G.o.d-fearing, and must not suffer himself to be carried away by laughter or idle talk, nor indulge in evil thoughts, but must turn his attention to the words of truth and uprightness.

In order to emphasize their religious zeal, the Pharisees and scribes, in our Lord's time, were wont to "make broad their phylacteries."[27:4]

Josephus, the historian of the first century, speaks of the wearing of phylacteries, as an established and recognized custom. According to the _Cabala_, they were significant of the wisdom and greatness of G.o.d, and their use distinguished the cultured and pious from the common people, who were ignorant of the Law.

Great care was taken in the preparation of phylacteries, and no Christian, apostate, or woman was allowed to write the inscriptions upon them. Even at the present time, there are Jews in Russia and Poland, who wear them during the whole day.[28:1]

It was customary to tie certain kinds of phylacteries into a knot.

Reference to this ancient practice is found in certain a.s.syrian talismans, now in the British Museum. Following is a translation of one of them: "Hea says: 'Go, my son! take a woman's kerchief, bind it round thy right hand; loose it from the left hand. Knot it with seven knots; do so twice. Sprinkle it with bright wine; bind it round the head of the sick man. Bind it round his hands and feet, like manacles and fetters; sit down on his bed; sprinkle water over him. He shall hear the voice of Hea. Darkness shall protect him, and Marduk, eldest son of Heaven, shall find him a happy habitation.'"[28:2]

While the practice of wearing phylacteries may not have originated in a superst.i.tious belief in their virtues as "appurtenances to make prayers more powerful," it would appear that they came to be regarded not only as protective charms, which is indicated by their name, but also as magical remedies, having occult healing properties.[29:1] Their power was supposed to inhere in the written words, enclosed in the small leathern case.

At the present day, verses from the Scriptures, the Koran, and other sacred writings are sometimes worn upon the person and are also placed upon horses or camels, by Arabs, Turks, Grecians, and Italians, with the avowed purpose of averting malignant glances.[29:2]

FOOTNOTES:

[25:1] _Encyclopaedia Britannica._

[25:2] Samuel Burder, _Oriental Customs_, vol. ii, p. 226.

[25:3] Smith and Cheetham, _A Dictionary of Christian Antiquities_.

[26:1] William George Black, _Folk-Medicine_, p. 165.

[27:1] Joseph Barclay, _The Talmud_.

[27:2] Scroll of parchment, inscribed with pa.s.sages of Scripture.

[27:3] Psalm x.x.xiv, 7.

[27:4] James Hastings, D.D., _A Dictionary of Christ and the Gospels_, 1908, p. 360. Matthew, xxiii, 5.

[28:1] Philip Schaff, D.D., _A Religious Encyclopaedia_.

[28:2] _Biblical Things not generally known_, 1879, pp. 177-8. _Marduk, the Chaldean Hercules._

[29:1] James Hastings, _A Dictionary of the Bible_.

[29:2] Frederick Thomas Elworthy, _The Evil Eye_.

CHAPTER IV

THE POWER OF WORDS

In every word there is a magic influence, and each word is in itself the breath of the internal and moving spirit.

JOSEPH ENNEMOSER: _The History of Magic_.

There is magic in words, surely, and many a treasure besides Ali Baba's is unlocked with a verbal key.

HENRY VAN d.y.k.e: _Little Rivers_.

For it was neither herbs, nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things. WISDOM OF SOLOMON, XVI, 12.

The power of words in stimulating the imagination is well expressed in the following sentences:--

Words, when well chosen, have so great a force in them, that a description often gives us more lively ideas than the sight of the things themselves. The reader finds a scene drawn in stronger colors, and painted more to the life in his imagination, by the help of words, than by an actual survey of the scene which they describe. In this case the poet seems to get the better of nature. He takes indeed the landscape after her, but gives it more vigorous touches, heightens its beauty, and so enlivens the whole piece, that the images which flow from the objects themselves, appear weak or faint in comparison with those that come from the expressions.[30:1]

The medical science of the ancient Romans was largely theurgical, and was founded on a pretended influence over spiritual beings, whether G.o.ds or demons. Their system of therapeutics included prayers, invocations, and magical sentences. In speaking of verbal charms, Lord Bacon commented on the fact that amongst the heathen nations, either barbarous words, without meaning, were used, or "words of similitude,"

which were intended to feed the imagination. Also religious texts, which strengthen that faculty. Mystical expressions were favorites, as were also Hebrew sentences, as belonging to the holy tongue. No examples of magical formulas are found in the Bible, but Rabbinical literature contains a large number of them, the majority being designated as "heathen," and their use forbidden.[31:1]