Poison Romance And Poison Mysteries

<h2>CHAPTER II</h2> <p class="center"><small>POISONS AND SUPERSTITION</small></p> <p><span class="smcap">Among</span> the ignorant, poisons have ever been closely associated with superstition, and thus we find in the dark ages, even among the more civilized nations of the West, a belief in the occult concerning those things the action of which they did not understand. To most of the poisonous herbs used by the ancients certain curious superstitions were attached. The mandrake, in particular, excited the greatest veneration on this account. It is supposed this plant is the same which the ancient Hebrews called Dudaïm. That these people held it in the highest esteem in the days of Jacob is evident from the notice of its having been found by Reuben, who carried it to his mother; and the inducement which tempted Leah to part with it proves the value then set upon this remarkable plant. It was believed to possess the property of making childless wives become mothers. Mandrake was among the more important drugs employed by the ancients for producing anæsthesia. Doses of the wine made from the root were administered before amputating a limb or the application of the hot iron cautery. Pliny says: "Mandrake is taken against serpents, and before cutting and puncture, lest they be felt. Sometimes the smell is sufficient." According to Apuleius, half an ounce of the wine would make a person insensible even to the pain of amputation. Lyman states it was this wine, "mingled with myrrh," that was offered to the Saviour on the Cross, it being commonly given to those who suffered death by crucifixion to allay in some degree their terrible agonies. In Shakespeare's time mandrake still kept its place in public estimation as a narcotic. Thus we have Cleopatra asking for the drug, that she may "sleep out this great gap of time" while her Antony is away; and Iago, when his poison begins to work in the mind of the Moor, exclaims&mdash;</p> <div class="center"> <div class="poem"><div class="stanza"> <div class="i0">"Not poppy, nor mandragora</div> <div class="i0">Nor all the drowsy syrups of this world,</div> <div class="i0">Shall ever medicine thee to that sweet sleep."</div> </div></div> </div> <p>Some of the old names applied<span class="pagenum"><SPAN name="Page_22" id="Page_22">22</SPAN></span> to the plant, such as semihomo and anthropomorphon, refer to the appearance of the root, while the term "love-apples" applied to the fruit relates to their imaginary aphrodisiacal properties. It is mentioned in the Scriptures in connexion with such episodes. Josephus states "baaras" (supposed to be mandrake) was capable of expelling demons from those possessed. Demosthenes, the Athenian orator, is said to have compared his lethargic hearers to those who had eaten mandrake. Dioscorides states that "a drachm of mandragora taken in a draught, or eaten in a cake, causes infatuation, and takes away the use of reason." The Greeks bestowed on it the name of "Circeium" derived from the witch Circe. They believed that when the mandrake was dragged up from the earth, it gave a dreadful shriek, and struck the daring person dead who had had the presumption to pull it up. The method of obtaining it, therefore, was by fastening the plant to the tail of a dog, who thus drew the root from the ground. The shriek was supposed to be due to an evil spirit who dwelt in the plant. The Romans also were very particular in the manner in which they obtained the root. Pliny tells us that he who would undertake this office should stand with his back to the wind, and before he begins to dig, make three circles round the plant with the point of a sword, and then turning to the west proceed to take it up. The small roots, which are much twisted and gnarled, sometimes bear a resemblance to the form of man, and this was turned to account by some of the old German doctors, who fashioned them into rude images and sold them as preventives of evil and danger. They called them Abrunes. These images were regularly dressed every day and consulted as oracles and were manufactured in great numbers. They were introduced into England in the time of Henry VIII, and met with ready purchasers. To increase their value and importance, the roots were said by the vendors to be produced from the flesh of criminals which fell from the gibbet and that they only grew in such situations. Lord Bacon notices their use in the following paragraph&mdash;"Some plants there are, but rare, that have a morsie or downie root, and likewise that have a number of threads like beards, as mandrakes, whereof witches and impostours make an ugly image, giving it the form of a<span class="pagenum"><SPAN name="Page_23" id="Page_23">23</SPAN></span> face at the top of the root, and these strings to make a broad beard down to the foot." Madame de Genlis states that "the mandrake roots should be wrapped in a sheet, for that then they will bring increasing good luck." The plant is still used medicinally in China, where it is said to be largely taken by the mandarins, who believe it will give them increased intellectual powers and prolong their lives. From recent investigation the activity of the mandrake root is proved to be due to an alkaloid called mandragorine.</p> <p>The black hellebore, Melampus root or Christmas rose, another poisonous plant known to the ancients, was believed to have magical properties. It was called after Melampus, a great physician, who flourished at Pylos, about one hundred years after the time of Moses, or about one thousand five hundred and thirty years before the birth of Christ. He is reputed to have cured the daughters of Pr&oelig;tus, King of Argos, of mental derangement with hellebore. Pliny mentions that the daughters of Pr&oelig;tus were restored to their senses by drinking the milk of goats which had fed on hellebore. Black hellebore root was used by the ancients to purify their homes and to hallow their dwellings, and they believed that by strewing it about it would drive away evil spirits. This ceremony was performed with great devotion, and accompanied with the singing of solemn hymns. They also blessed their cattle in the same manner with hellebore to keep them free from spells of the wicked. For these purposes it was dug up with many religious ceremonies&mdash;such as drawing a circle round the plant with a sword; then, turning to the east, a humble prayer was finally offered up by the devotee, to Apollo and Aesculapius for leave to dig up the root. The flight of the eagle was particularly attended to during the ceremony, for when this bird approached near the spot during the celebration of the rite, it was considered so ominous as to predict the certain death of the person who uprooted the plant in the course of the year. Others ate garlic previous to the rite, which was supposed to counteract the poisonous effluvia of the plant. Dioscorides relates that when Carneades, the Cyrenaic philosopher, undertook to answer the books of Zeno, he sharpened his wit and quickened his spirit by purging his head with powdered hellebore. It is recorded that the Gauls never went to the chase without<span class="pagenum"><SPAN name="Page_24" id="Page_24">24</SPAN></span> rubbing the point of their arrows with this herb, believing that it rendered all the game killed with them the more tender. It is of this plant Juvenal sarcastically observes: "Misers need a double dose of hellebore."</p> <p>With several uncivilised nations in Africa, the practice of compelling persons accused of crime or witchcraft to undergo the ordeal of swallowing some vegetable poison is still carried on. For this purpose certain tribes in Western Africa use the Calabar bean, sometimes called the ordeal bean, which contains a powerful poisonous principle, called Physostigmine. It was customary, at one time, in Old Calabar, and the mouth of the Niger, where the plant grows, to destroy it whenever found, a few only being preserved to supply seeds for judicial purposes, and of these seeds the store was kept in the custody of the native chief. Witchcraft, indeed, may be said to play the chief part in the daily life of all African natives, and to witchcraft they attribute every ill that befalls them. Two classes of witchcraft are supposed to exist&mdash;the one practised secretly by evil-doers, and the other practised by the witch doctors with the view of <span class="err" title="original: destorying">destroying</span> the effects of the former. Witch doctors are, in fact, the greatest power in the land; they hold the lives of all in their hands, and are daily employed to satisfy the passions of their neighbours. "According to native ideas," says one who has had a long experience among the native tribes, "death or sickness never occurs through natural causes, but is always the result of somebody's act. Whenever any one is accused of having practised witchcraft, or of having committed any other crime, Calabar bean or Muavi is used to decided the case. The taking of these is the great trial by ordeal, and, usually, except when the accuser is a witch doctor, accused and accuser have both to submit to the test. Chiefs, however, may appoint a deputy to undergo the ordeal in their stead. Muavi consists of a specially prepared drug, usually made by scraping the wood of a certain tree known to the witch doctors; this is mixed with water, and both parties swallow the decoction. In a very short time the drug begins to act. Vomiting sets in, followed by convulsions and death. Of course, in most cases the result depends on the dose given. Sometimes both accuser and accused are seized with vomiting; in that case the<span class="pagenum"><SPAN name="Page_25" id="Page_25">25</SPAN></span> natives say that the medicine has been badly prepared, and the operation is repeated. At other times both die; in that case also the medicine was no good, but the trial cannot be renewed, as may be readily understood. When the guilt of one of the parties has been established by his death, his property is at once looted, his wife and children being killed. So great, however, is the faith of the natives in the infallibility of the Muavi test, and they so fully believe that in case of innocence they will be proof against the deadly effects of the drug, that they will never hesitate to submit themselves to the trial; in fact, they will frequently volunteer to go through it, and insist upon taking muavi even when falsely accused. From this account it will be easily seen that the witch doctor who prepares the muavi can easily get rid of any person he may wish. In some districts the drug used for the trial, instead of causing death, when it has not acted as an emetic, merely causes purging; but the result is the same, as the man is at once put to death." This is probably due to a weaker decoction of the drug having been prepared. The same traveller states, in many instances his own men have offered to take muavi in order to refute the slightest charge. Trial by ordeal, which still survives in the Dark Continent, was practised by other and more civilized nations in the early Christian era.</p> <hr class="ruler" /> <hr class="chap" /> <p><span class="pagenum"><SPAN name="Page_26" id="Page_26">26</SPAN></span></p> <div style="break-after:column;"></div><br />