_Of Lunatics._
As some ancient physicians attributed the falling sickness to some
divine power, so they ascribed madness to the influence of the moon.
Yet the lunatic, [Greek: selêniazomenos], whose disease is described
in the gospels, was affected with the falling sickness.[127] Wherefore
this patient (for there is but one of this kind expresly recorded
there) was either mad and epileptic at the same time, which is not
uncommon; or he laboured under a periodical epilepsy, returning with
the changes of the moon, which is a very common case. For the account
given of him is very short, that _he ofttimes fell into the fire and
oft into the water_. Now in this distemper a person falls down
suddenly, and lies for some time as dead; or by a general convulsion
of his nerves, his body is agitated, with distorted eyes, and he foams
at the mouth. But at length he recovers out of the fit, and has no
more knowledge or remembrance of it, than if nothing had happened to
him. Yet _Jesus_ is said to have _rebuked the devil, and he departed
out of him, and the child was cured_. That this child's case was
epileptic, appears more manifestly from the account given of it by the
evangelist, who was also a physician: for he says, _that as soon as
the spirit has seized the patient, he cries out, foams at the mouth,
and is torn and worried by him_.[128]
[127] _Matthew, Chap. xvii. v. 15 and 18._
[128] _Luke, Chap. ix. v. 39, &c._
Now, as to these [Greek: selêniazomenoi], who are subjoined to the
demoniacs, as if their diseases were different, and whom Jesus is
said to have cured;[129] they were either mad, or mad and epileptic
together, which is not an uncommon case, as we have just now said. And
as to devils, we have treated of them sufficiently. But with relation
to the moon, there is not the least reason to doubt, but that the
regular returns of the paroxysms at certain times of the month, gave
occasion to men to believe, that this disease was lunar. For that
planet has such a real influence on this disease, that it frequently
happens to some patients, never to be seized with the fit but about
the new and full moon; which seems to join its energy to those causes,
that are adapted to produce this evil. But the manner of accounting
for this I have delivered in another place; where I have plainly shewn
that our atmosphere has its tides as well as the sea.[130]
[129] _Matthew, Chap. iv. v. 24._
[130] _De morbo sacro._
And indeed the great Hippocrates has long since taught, that this
disease is owing to natural causes, and consequently, by no means
divine.[131] For altho' in his time, neither the inward parts of the
animal body, nor the properties of the blood and humors, especially of
the nervous fluid, were sufficiently known; yet by his great sagacity
and experience, he has left us several useful observations, in
relation both to the nature of the disease, and to its cure. For he
has shewn, that it arises from too great a quantity of humors in the
brain; and therefore that the best method of cure is to dry up, and
lessen the quantity of this peccant matter; without having recourse to
incantations and juggling tricks, so much in use in those days.
[131] _See influence of the sun and moon, Chap. i. and ii._
But when in succeeding ages, the use of medicines became more common,
a great number of remedies for this dreadful disease were invented,
some of which indeed were too filthy and shocking: such as drinking
the warm blood of a gladiator just slain; eating human or horse's
flesh, the testicles and penis of some animals, and other things of
the same kind;[132] as if matters so repugnant to nature, could be
contrary to such grievous defects of it. For so it often happens, that
when a rational medicine is not to be found, any improper and rash one
is attempted. But such experiments are to be abandoned to itinerant
quacks, and credulous old women. Though even in our days our art is
not sufficiently purged of this filth in these cases; seeing the dung
of some birds, and the hoofs of quadrupeds are still ordered to be
swallowed down by the sick. But whereas chemistry has furnished us
with the means of extracting the salts, and other most active
principles from bodies; to me it is matter of admiration, why
physicians do not choose to order these principles to be taken pure
into the body, rather than the coarse and foeculant substances, that
contain them; which are always disagreeable, and sometimes hurtful
also, to the stomach. But this most difficult distemper demands helps
far superior to these; nor will any one method of cure answer in all
cases, but the course must be altered according to the difference of
constitution, &c. However, I will here propose those things, which
have been found to be most generally serviceable.
[132] _See Celsus, Lib. iii. Cap. xxiii. & Cael. Aurelian,
Lib. i. Cap. 4._
Blood is to be taken away several times, according to the strength of
the patient, in order to check its impetus. Vomits are to be
administered now and then, but cathartics more frequently. It is
particularly requisite to draw the redundant humor from the head,
which is done by blisters; but better, by applying a caustic near the
occiput, and making an issue, which is to be kept constantly running.
These remedies contribute indeed to weaken the paroxysms; but for
removing the cause, when it can be done (for sometimes it cannot)
other helps are requisite. For it is manifest, that the cause lies
chiefly in the nervous fluid, commonly called animal spirits. But to
investigate the manner how this fluid is affected in diseases of this
kind, would, in my opinion, be a fruitless labour. However, as I have
shewn on another occasion,[133] that it consists of very minute
particles secreted from the blood in the brain, and receives and
imprisons a considerable quantity of that elastic matter, universally
diffused throughout all nature; it cannot be doubted, but that it may
be so corrupted by some indisposition of the body or mind, as to
become more or less improper for executing the functions of life, and
perform all animal motions, not at the command of the will, but in a
disorderly manner, and with a certain ungovernable impetuosity. Now
the best remedies for correcting this depraved condition of the animal
spirits, are chiefly those, which have the most powerful faculties of
attenuating the humors, and throwing them out of the body by sweat.
Of these the most excellent are the _Root of wild Valerian_, _Russian
Castor_, _the foetid Gums_, and _Native Cinnabar_, taken daily in
pretty large quantities; with the interposition of cathartics at
proper intervals, among which there is none better than the _Tinctura
sacra_. I have long known by experience, that the celebrated _Misleto
of the Oak_, is an useless weed. And indeed how can it be otherwise,
since it has scarcely any taste or smell, and is entirely indebted to
the religion of the Druids for its great character. Wherefore it is to
be rank'd with those other frivolous things, which superstition has
introduced into physick; unless a person can work himself up into a
belief, that the golden sickle, with which it was cut down, the
priest's snow-white garment, the sacrifice of white bulls, and other
such trifling circumstances, are conducive towards a cure.[134]
[133] _Account of poisons, ed. 3. introduction._
[134] _Plin. hist. nat. Lib. xvi. §. ult._