POISONS AND SUPERSTITION Among 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— "Not poppy, nor mandragora Nor all the drowsy syrups of this world, Shall ever medicine thee to that sweet sleep." Some of the old names applied 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 Proetus, King of Argos, of mental derangement with hellebore. Pliny mentions that the daughters of Proetus 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—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 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—the one practised secretly by evil-doers, and the other practised by the witch doctors with the view of destroying 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 |