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Magical Ritual in Medieval Medicine

What was medieval magic?

Medieval magic was “the rituals of insiders . . .as well as outsiders or for the rites of people who became defined as outsiders only because they used magic” to “exercise. . .a preternatural control over nature by human beings, with the assistance of forces more powerful than they” (Kieckhefer, 815,823). Magic was widely accepted by medieval communities because the concept of magic reflected the philosophical belief of medieval philosopher Anselm who believed that “faith precedes understanding and provides the data of understanding, elaborating on this idea by stating “one must believe in God (and other unseen supernatural forces) to understand the world around one[self]” Magical users could be “an observer who granted that demons exist and that they can be persuaded to serve human purposes” and invoked evil spirits, a “contemporary who recognized the efficacy of the saints' intercession” and relied on healing-powers of the saints, and even observers who wore a gem or her as protection against evil “credited the gem or herb with occult powers were ”) relying on magical ritual demonstrate (824).

Healing cult of Asclepius:

The ritualistic healing cult of Asclepius (the Greek god of healing) was a continual source of miraculous healings from ancient Rome to the Middle Ages (Amundsen 346, 333).Homer referred to Asclepius as a great physician. During the third and fourth centuries, the healing cult of Asclepius emerged (Lindberg 112). A person could be healed during a healing vision (a dream where Asclepius heals sickness) or because of advice Asclepius gave in the vision. To attain healing visions, the sick performed the following magical rituals: bathing, praying, sacrificing to deity, purgatories, dietary restrictions, exercise, entertainment, and sleeping in special dormitories (112-113). In exchange for healing, it was obligatory to thank Asclepius with an offering. Galen himself acknowledged Asclepius divine power as a healer (131).

In medieval times, the healing cult of Asclepius was “an alternative or a complement to strictly human medical care, or at least providing a last resort when it had failed” for people afflicted with disease caused by God, Satan or even demons to punish sins or allow suffering (Amundsen, 333, 339, 342). Demons (like Asclepius), known to cause and cure disease, were one reason the sick joined the healing cult; Asclepius’s miracles were widely known by Christian society (346).

Vulture Medicine

Vulture Medicine is an ancient healing which was present in ancient writings and medieval writings. There are over 35 vulture-based remedies in ancient medical writings, which validated medical texts, such as Dioscorides ancient medical text De Matera Medica. The following vulture-remedy1, which validates Dioscorides’s text, reflects magical ritual that invokes and harnesses the supernatural powers of the vulture to exert control over one’s health, economic transactions, or social standing (Horden,5). The magical ritual for harvesting the vulture’s power is “the [vulture] should be killed with a sharp reed . . . within an hour of capture. Before decapitating it one should say: ‘Angelus Adonai Abraham, on your account the prophecy is fulfilled.’ This should be repeated when it is cut open to begin the harvest of remedies. .” The supernatural powerful remedies which improve physical well-being are: “head bones wrapped in deer skin for migraine; eyes wrapped in wolf skin for eye problems; heart in lion or wolf skin against possession.” The remedy which enables economic increase is “Rub its grease into a traction animal you are selling and you will receive the asking price.” The remedy which improves social status is “Put its tongue in your right shoe and your enemies will adore you” (3-4). This shared ancient and medieval idea that vulture remedies improve ones physical, economic and social wellbeing is reflected in an Italian codice in the library of St. Gall (a monastery in Switzerland famous for its healings), includes a vulture remedy alongside Galen, Hippocrates, and Apuleius’s miscellaneous writings (Horden 44-45).

Note:

1. “the [vulture] should be killed with a sharp reed . . . within an hour of capture. Before decapitating it one should say: ‘Angelus Adonai Abraham, on your account the prophecy is fulfilled.’ This should be repeated when it is cut open to begin the harvest of remedies: head bones wrapped in deer skin for migraine; eyes wrapped in wolf skin for eye problems; heart in lion or wolf skin against possession; and so on. The vulture does not only promote health in these ways; it can aid social and economic well-being. Put its tongue in your right shoe and your enemies will adore you. Rub its grease into a traction animal you are selling and you will receive the asking price. There ended the list from which the scribe was copying” (3-4).

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References

Horden, Peregrine. "What's Wrong with Early Medieval Medicine?." Social History of Medicine. (2009): 1-21. Print.

Kieckhefer, Richard. "The specific rationality of medieval magic." American Historical Review. Vol. 99.Issue 3 (1994):813. Print.

Lindberg, David C.. The beginnings of Western science: the European scientific tradition in philosophical, religious, and institutional context, 600 B.C. to A.D. 1450. Chicago: University of Chicago Press, 1992. Print.

Amundsen, Darrel W. "Medicine and Faith in Early Christianity." Bulletin of the History of Medicine. Fall (1982): 326-350. Print.