St. Catharine of Siena (1347-1380) obtained considerable reputation as a healer, princ.i.p.ally, however, in the line of exorcism; this, though, meant the cure of any disease. Like St. Paul, she was one of a large number of saints who healed others but did not cure herself; she died at the age of thirty-three. A woman was presented to the immaculate saintess for prompt remedy; by the virtue of divine magic a demon was forced from each part of her body where he had taken refuge, but resisting absolute ejectment from this carnal abode, made a desperate conflict in the throat, where by uninterrupted scratches he reproduced himself in the form of an abscess.
On another occasion the saint was more successful. Laurentia, a maiden of youthful years, placed by her father within the sheltering walls of a cloister, to a.s.sume ultimately monastic vows, was quickly captured by an errant demon. As an irrefutable demonstration of the impure origin of her infirmity, an annalist a.s.serts, this spirit promptly answered in elegant Latinity all questions propounded; but the strongest confirmation of this belief was the miraculous ability which enabled her to disclose the most secret thoughts of others, and divulge the mysterious affairs of her a.s.sociates. St. Catharine at length liberated the suffering female from her diabolical tenant. More extraordinary claims are made for her. It is said that she stayed a plague at Varazze, and healed a throng at Pisa.[67]
Raimondo da Capua, her faithful friend and constant companion, wrote her biography and gives us different instances of remarkable cures performed by her. For example, he tells us that Father Matthew of Cenni, the director of the Hospital of la Misericordia, was stricken when the plague was raging in Siena in 1373, and of his marvellous cure.
Perhaps we had better allow him to tell of Catharine"s power in his own words:
"One day on entering, I saw some of the brothers carrying Father Matthew like a corpse from the chapel to his room; his face was livid, and his strength was so far gone that he could not answer me when I spoke to him. "Last night," the brothers said, "about seven o"clock, while ministering to a dying person, he perceived himself stricken, and fell at once into extreme weakness." I helped to put him on his bed; ... he spoke afterwards, and said that he felt as if his head was separated into four parts. I sent for Dr. Senso, his physician; Dr. Senso declared to me that my friend had the plague, and that every symptom announced the approach of death. "I fear,"
he said, "that the House of Mercy (Misericordia) is about to be deprived of its good director." I asked if medical art could not save him. "We shall see," replied Senso, "but I have only a very faint hope; his blood is too much poisoned." I withdrew, praying G.o.d to save the life of this good man. Catharine, however, had heard of the illness of Father Matthew, whom she loved sincerely, and she lost no time in repairing to him. The moment she entered the room, she cried, with a cheerful voice, "Get up, Father Matthew, get up!
This is not a time to be lying idly in bed." Father Matthew roused himself, sat up on his bed, and finally stood on his feet. Catharine retired; and the moment she was leaving the house, I entered it, and ignorant of what had happened, and believing my friend to be still at the point of death, my grief urged me to say, "Will you allow a person so dear to us, and so useful to others, to die?" She appeared annoyed at my words, and replied, "In what terms do you address me?
Am I like G.o.d, to deliver a man from death?" But I, beside myself with sorrow, pleaded, "Speak in that way to others if you will, but not to me; for I know your secrets; and I know you obtain from G.o.d whatever you ask in faith." Then Catharine bowed her head, and smiled just a little; after a few minutes she lifted up her head and looked at me full in the face, her countenance radiant with joy, and said, "Well, let us take courage; he will not die this time," and she pa.s.sed on. At these words I banished all fear, for I understood that she had obtained some favor from heaven. I went straight to my sick friend, whom I found sitting on the side of his bed. "Do you know," he cried, "what she has done for me?" He then stood up and narrated joyfully what I have here written. To make the matter more sure, the table was laid, and Father Matthew seated himself at it with us; they served him with vegetables and other light food, and he, who an hour before could not open his mouth, ate with us, chatting and laughing gaily."
None of Catharine"s biographers fail to relate wonderful instances of her healing power.[68]
Martin Luther (1483-1546), the great leader of the Reformation, and St. Francis Xavier (1506-1552), the leader of the Counter-Reformation, were both healers, so it is said. Luther"s cure of his friend and helper, Melanchthon, by prayer for and encouragement of the patient, is well known. Xavier"s miracles were legion, but have been somewhat discredited by a recent author.[69] I add but one example. "A certain Tome Paninguem, a fencing-master, says, I knew Antonio de Miranda, who was a servant of the Father Francis, and a.s.sisted him when saying Ma.s.s. He told me that when going one night on business to Combature, he was bitten by a venomous serpent. He immediately fell down as though paralyzed and became speechless. He was found thus lying unconscious. Informed of the fact, Father Francis ordered Antonio to be carried to him: and when he was laid down speechless and senseless, the Father prayed with all those present. The prayer finished, he put a little saliva with his finger on the bitten place on Antonio"s foot, and at the same moment, Antonio recovered his senses, his memory and his speech, and felt himself healed. I have since heard details of this occurrence from the mouths of several eye-witnesses."[70]
If we accept Gorres"s account,[71] the most remarkable instance of curative power possessed by a saint is that afforded by St. Sauveur of Horta (1520-1567). Outside of this one work I have been unable to find any reference to this saint, so I will give a sketch of his apparently remarkable life. He was born in Catalonia, and received the first part of his name from a presentiment of his sponsors that he was to be a savior of men, and the second part because he entered the monastery at Horta. A short time after he finished his novitiate, people in some way got the idea that he had a wonderful gift of healing, and soon patients came to him in crowds from all parts of the country. He continued healing for several years. At one time during the feast of the Annunciation he cured six thousand persons, and at another time he found ten thousand patients, from viceroy to laborer, waiting for him at Valencia before the convent of St. Marie de Jesus. Notwithstanding his apparently great success, his brother monks complained to the bishop concerning the dirt and disorder caused by the crowds, and after a reprimand he was sent at midnight to the monastery at Reus, where he was known as Alphonse and a.s.signed to the kitchen. In spite of this, crowds continued to come and he was transferred from monastery to monastery, but always with the same result--the crowd sought him to be healed. He was known as simple, open, and obedient in his relations with men, and austere toward himself. He was patient and resigned, compa.s.sionate toward the poor and sick, and full of zeal for their conversion. The number of patients he is said to have cured is incredible, and it is even said that he resuscitated three dead persons. After his death miracles were performed at his tomb. Why he was not in favor with his superiors and his brother monks is unknown; his friends say they were jealous; his enemies, that his cures were not genuine.
St. Philip Neri (1551-1595), the founder of the Oratorians, was renowned as a healer. He cured Clement VIII of gout by touching and prayer, a woman of cancer of the breast by the mere touch and a.s.surance, a man of grievous symptoms such as loss of speech and internal pain by simply laying on of hands, and many similar and equally serious cases. The following case was counted nearly equal to a resurrection: "In 1560 Pietro Vittrici of Parma, being in the service of Cardinal Boncompagni, afterward Pope Gregory XIII, fell dangerously ill. He was given up by the physicians, and was supposed to be as good as dead. In this extremity he was visited by Philip who, as soon as he entered the sick man"s room, began, as was his wont, to pray for him. He then put his hand on Pietro"s forehead, and at the touch he instantly revived. In two days" time he was out of the house perfectly well and strong and went about telling people how he had been cured by Father Philip."[72]
George Fox (1624-1691), the founder of the Quakers, performed some simple cures of which he himself tells us. The most famous case was that of the cure of a lame arm by command, the account of which we take from his pen. He thus records it: "After some time I went to the meeting at Arnside where Richard Meyer was. Now he had been long lame of one of his arms; and I was moved by the Lord to say unto him, among all the people, "Prophet Meyer stand up upon thy legs" (for he was sitting down) and he stood up and stretched out his arm that had been lame a long time, and said: "Be it known unto all you people that this day I am healed." But his parents could hardly believe it, but after the meeting was done, had him aside and took off his doublet; and then they saw it was true. He soon after came to Swarthmore meeting, and there declared how the Lord had healed him. But after this the Lord commanded him to go to York with a message from him; and he disobeyed the Lord; and the Lord struck him again, so that he died about three-quarters of a year after."[73] The cure evidently was not permanent.
Valentine Greatrakes (1628-1683) was born in Affane, Ireland. He was the son of an Irish gentleman, had a good education, and was a Protestant. In 1641, at the outbreak of the Irish rebellion, he fled to England, and from 1649-1656 he served under Cromwell. In 1661, after a period of melancholy derangement, he believed that G.o.d had given him power of curing "king"s evil" by touching or stroking and prayer. After some success with this disease, he added to his list ague, epilepsy, convulsions, paralysis, deafness, ulcers, aches, and lameness, and for a number of years he devoted three days in every week, from 6 A. M. to 6 P. M., to the exercise of his healing gifts.
The crowds which thronged around him were so great that the neighboring towns were not able to accommodate them. He thereupon left his house in the country and went to Youghal, where sick people, not only from all parts of Ireland but from England, continued to congregate in such great numbers that the magistrates were afraid they would infect the place with their diseases.
In some instances he exorcised demons; in fact, he claimed that all diseases were caused by evil spirits, and every infirmity was, with him, a case of diabolic possession. The church endeavored to prohibit his operations but without avail. He was invited to London, and, notwithstanding that an exhibition before the n.o.bility failed, thousands flocked to his house in Lincoln"s Inn Fields. In the "Miscellanies" of St. Evremond a graphic sketch is given of his work.
The results of his healing are there summed up as follows:
"So great was the confidence in him, that the blind fancied they saw the light which they did not see--the deaf imagined that they heard--the lame that they walked straight, and the paralytic that they had recovered the use of their limbs. An idea of health made the sick forget for a while their maladies; and imagination, which was not less active in those merely drawn by curiosity than in the sick, gave a false view to the one cla.s.s, from the desire of seeing, as it operated a false cure on the other from the strong desire of being healed. Such was the power of the Irishman over the mind, and such was the influence of the mind over the body. Nothing was spoken of in London but his prodigies; and these prodigies were supported by such great authorities that the bewildered mult.i.tude believed them almost without examination, while more enlightened people did not dare to reject them from their own knowledge."
That there were real cures, however, seems most probable. The Bishop of Dromore testifies thus from his own observation: "I have seen pains strangely fly before his hands till he had chased them out of the body; dimness cleared, and deafness cured by his touch. Twenty persons at several times, in fits of the falling sickness, were in two or three minutes brought to themselves.... Running sores of the "King"s evil" were dried up; grievous sores of many months" date in a few days healed, cancerous knots dissolved, etc." [74]
The celebrated Flamstead, the astronomer, when a lad of nineteen, went into Ireland to be touched by Greatrakes, and he testifies that he was an eyewitness of several cures, although he himself was not benefited. In a letter to Lord Conway, Greatrakes says: "The King"s doctors, this day (for the confirmation of their majesties" belief), sent three out of the hospital to me, who came on crutches; but, blessed be G.o.d! they all went home well, to the admiration of all people, as well as the doctors."[75]
Several pamphlets were issued by medical men and others criticising his work, and in 1666 he published a vindication of himself ent.i.tled "A Brief Account." This contained numerous testimonials by Bishop Wilkins, Bishop Patrick, Dr. Cudworth, Dr. Whichcote, and others of distinction and intelligence. After the retirement of Greatrakes, John Leverett, a gardener, succeeded to the "manual exercise," and declared that after touching thirty or forty a day, he felt so much goodness go out of him that he was fatigued as if he had been digging eight roods of ground.
About the same time that Greatrakes was working among the people of London, an Italian enthusiast, named Francis...o...b..gnone, was operating in Italy with equal success. He had only to touch the sick with his hands, or sometimes with a relic, to accomplish cures which astonished the people.
Hardly less famous than Greatrakes was Johann Jacob Ga.s.sner (1727-1779). He was born at Bratz, near Bludenz, and became Roman Catholic priest at Klosterle. He believed that most diseases were caused by evil spirits which could be exorcised by conjuration and prayer. He began practising and soon attracted attention. In 1774 he received a call from the bishop at Ratisbon to Ellw.a.n.gen, where by the mere word of command, "Cesset" (Give over), he cured the lame and blind, but especially those who were afflicted with epilepsy and convulsions, and who were thereby supposed to be obsessed. His cures were not permanent in some cases, and before he died he lost power and respect.
[57] A. D. White, _History of the Warfare of Science with Theology_, II, pp. 5-22.
[58] W. E. H. Lecky, _History of European Morals_, I, pp. 347 f.
[59] P. Dearmer, _Body and Soul_, pp. 252 f. I am indebted to this excellent book for my material on the subject of Unction, as well as for many other quotations in this chapter.
[60] F. W. Puller, _Anointing of the Sick_, pp. 155-158.
[61] G. F. Fort, _History of Medical Economy During the Middle Ages_, gives this and the other incidents just quoted. See pp. 155, 160, 272, 275, 327.
[62] Bede, _Ecclesiastical History_, bk. V, chap. V.
[63] Quoted by P. Dearmer, _Body and Soul_, p. 359.
[64] J. Cotter Morison, _Life and Times of St. Bernard_, pp. 422 and 460, for this and the following incident.
[65] Thomas of Celano, _Lives of St. Francis of a.s.sisi_ (trans. A. G. F. Howell).
[66] _Dublin Review_, January, 1876, pp. 8-10.
[67] G. F. Fort, _History of Medical Economy During the Middle Ages_, pp. 278 f.
[68] See J. Butler, _Life of St. Catharine of Siena_, for many examples.
[69] See A. D. White, _History of the Warfare of Science with Theology_, already referred to.
[70] Jos. Marie Cros, _St. Francois de Xavier, Sa vie et ses lettres_, II, p. 392.
[71] Gorres, _La mystique divine naturelle et diabolique_ (trans. Sainte-foi), I, pp. 470-473.
[72] P. J. Bacci, _Life of St. Philip Neri_ (trans.
Antrobus), II, p. 168.
[73] G. Fox, _Journal_, I, p. 103.
[74] J. Moses, _Pathological Aspects of Religions_, p.
188.
[75] E. Salverte, _The Philosophy of Magic_ (trans.
Thompson), II, p. 81.
CHAPTER VI
TALISMANS
"He had the ring of Gyges, the talisman of invisibility."
--HAMERTON.
"The quack astrologer offers, for five pieces, to give you home with you a Talisman against Flies; a Sigil to make you fortunate at gaining; and a Spell that shall as certainly preserve you from being rob"d for the future; a sympathetic Powder for violent pains of the Tooth-ache."--_Character of a Quack Astrologer._
"So far are they distant from the true knowledge of physic which are ignorant of astrology, that they ought not rightly to be called physicians, but deceivers; for it hath been many times experimented and proved that that which many physicians could not cure or remedy with their greatest and strongest medicines, the astronomer hath brought to pa.s.s with one simple herb, by observing the moving of the signs."--FABIAN WITHERS.
In the minds of most persons the terms talisman, amulet, and charm are synonymous. This may be more or less true as far as they are used to-day, but in the days when these terms meant something in real life there was a distinction. The talisman was probably at first an astronomical figure, but later the term became more comprehensive.