S E L F - C U R I N G

LSZL

In

A N I M A L S

M A G Y A R

ancient times, when we h u m a n beings were as m u c h part and parcel o f nature, that we had

not even created the word nature, animals were not l o o k e d upon as m o v i n g objects, but as respect
ed enemies and envied ideals. O u r strength and knowledge had partly derived from them: the
brave m a n was the l i o n , or a potent and fretful b u l l , w h i l e the wise capable o f piercing darkness,
was the o w l . T h e god-figures o f various mythologies w i l l long preserve the memory o f this age.
In E g y p t , b i r d - , baboon- and jackal-headed potentates ruled, but i n the relatively young H e l l a s
too, H e r a was gazing out o f her past with the eyes o f a cow, and the goddess of w i s d o m still as
sumed her ancient self, the o w l . In ancient times w h e n perhaps even time had not existed, m a n
did not live his i n d i v i d u a l , minute-by-minute life, but played the already available roles o f life,
completed w i t h his own existence, thus asserting its importance. W h e n order, w h i c h can be c o n s i
dered the basis o f medicine, had gradually emerged from thousands of years of experience and
from the mass o f observed and recorded relationships, these notions were still forceful. T h e m a n
concerned w i t h healing was a bit o f a snake, monkey o r even an ibex, depending on the endow
ments o f the prevailing culture. Later on, as soon as the physician started to be ashamed o f his
ancestry, he imagined the mother animals of his h u m a n f o r m rather to be next to h i m , not behind
h i m : man and a n i m a l thus separated for good. Nevertheless, the conceptions and traditions dating
back to thousands of years do not easily become extinct. Moreover, the traditions of the o r i g i n a l l y
divine, then o n l y w i s e physician-animals were o c c a s i o n a l l y reinforced by experience, too, since
quadrupeds do actually exist, w h o seek remedy for their troubles, and it is really amazing, how
safely some animals are able to distinguish the poisonous plant from the edible one by a sense
1

of smell and taste. T h e w o r l d o f popular beliefs and the early European science rooted i n it,
have preserved

several founded or unfounded data, which refer to animals c u r i n g

themeselves or others. In my selection I have endeavoured to compile on self-curing animals a

far from complete list o f data. In this I have not attempted to verify these descriptions, for, I be
lieve this to be almost impossible i n a subject w i t h roots going far beyond what we call reality
today.
Selection has been made according to the following system: The material was not grouped ac
cording to ways o f treatment or to medicines used by the animals, because this would be an u n
balanced presentation. Namely, undefinable herbs and medicines are used fairly frequently, w h i l e
surgical interventions and dietetic therapy are rare. Therefore, data are described according to
the zoological terms, i n particular, i n the alphabetical order of the L a t i n names of the animals.
L a t i n and less frequently, Greek names are used because the individual zoological terms can be

The Latin verb sapere (-sapiens) has originally meant to taste. In primitive societies those old people
were supposed to be wise (sapientes), who could distinguish by tasting the useful from the poisonous
plants.

translated i n various ways, as also because the o r i g i n a l language of the quotations was G r e e k o r
L a t i n , respectively. In the bibliography I attempted to present always the earliest references w i t h
additional ones o n l y when there were differences i n the descriptions. A s a matter of course, a l
most all data c a n be found i n the w o r k o f previous authors ( i . e. of the 16th and 17th c ) , many
times without a reference, since there had been s i m i l a r earlier compilations i n the course o f time
(Pliny, A l b e r t u s M a g n u s , C r o l l i u s ) . Nevertheless, among those I know, the one referred to below,
is the richest a n d , anyway, as Donatus says: "Pereant,

qui ante nos nostra

dixerunt."

A N A S [and A N S E R ] (duck-goose)
A c c o r d i n g to Pliny, i f food lies heavy o n its stomach, it w i l l purge itself by sideris herb to relieve
2

itself. -

A P E R ( w i l d boar)
4

Being s i c k , it w i l l consume i v y , according to P l i n y , w h i l e crab, according to C r o l l i u s as a

remedy.
A Q U I L A (eagle)
6

A c c o r d i n g to C r o l l i u s , it can rejuvenate itself by discarding its plumage and i n other ways

too. S i m i l a r to the crab, snake and l i z a r d , it is n a m e l y one of the forerunners of geriatry.
B O S (ox)
7

As related by F a l l o p p i u s , the ox discovers i n certain places the mineral springs and purges its
8

kidney by their water. A c c o r d i n g to A l d r o v a n d i , o x e n , i f affected by pain i n their stomach, take

human excrements as a remedy.
C A N I S (dog)
9

A s described by Aristotle, the dog eats herba canaria,

10

11

A c c o r d i n g to A e l i a n u s , origanum

i . e. herb o f the dog, as an emetic.

is for dogs a k i n d o f panacea, being beneficial for a l l their

troubles. A r i s t o t l e , and after h i m Albertus M a g n u s

12

informs us about dogs consuming wheat

germ or the ear o f wheat (spicas tritici) to become cured when affected by tapeworm.
C A P E R o r C A P R A (goat)
0

Should w e take for granted what is said by A e l i a n u s , the cataract having developed over the
goats eyes, is punctured or removed by it with the help o f a thorn. A c c o r d i n g to Aldrovandi's state
ment,

14

w h e r e he refers to a l i n e o f a Greek p o e m I have actually not found, once a goat bitten

by a v i p e r was delivered f r o m death by the sucking o f her k i d . T h e k i d sucked the p o i s o n w i t h

10

11

12

13

14

Pliny, Histria Naturalis, 8. 28

In Greek: heracleia
Pliny, (n. 2) H. N., 8. 28
O. Crollius, De signaturis intemis rerum, 2 vols, Frankfurt am Main, 1684, v o l . 2, 148
O. Crollius, (n. 5) De signaturis, v o l . 2, 148
G . Falloppio, " D e medicatis aquis", Opera Omnia, Frankfurt, 1584, p. 254
U . Aldrovandi, Quadrupedum omnium bisulcorum histria, Bononiae, 1621, p. 67
Aristotle, Histria Animalium, 1. 6. 612b 3132
Aelianus Claudius, De animalium natura, 5. 46
Cudweed or wild marjoram
Albertus Magnus, De animalibus libri 27, ed. N . Stadler, 2 vols., Mnster, 1916, vol. 1, 8. 48
Aelianus, (n. 10) De animalium, 7. 14
U . Aldrovandi, Serpentum et draconum histria, Bononiae, 1643, p. 136. G

the m i l k from its mother's b o d y . W h a t actually had happened to the k i d , was not reported b y
A l d r o v a n d i . A c c o r d i n g to A l b e r t u s M a g n u s caper agrestis,
herba amara against an upset stomach.

15

i . e. a species o f w i l d goat feeds o n

A c c o r d i n g to C r o l l i u s ,

16

copra silvestris

w i l l p a c k its

w o u n d with nard and fragrant herbs, and i f being shot by an arrow, it w i l l eat dictamus

herb

and this causes the arrow to leave its wound or at least this was established by A r i s t o t l e .

17

C E R V U S (hind) [deer?]
W h a t has been related here by A r i s t o t l e , is maintained about the deer too, by P l i n y , w h o also
adds that the dictamus

herb w i l l also cause to cast the thorn p r i c k i n g its h o o f .

deer's magic p o w e r does not end here. She very considerately w i l l p u r g e

before parturition and eat dracontea

herb,

20

19

18

H o w e v e r , the

herself by " h e r b s "

too, to g u a r d against the poisonous effect o f the

21

placenta to be eaten by her, after f a w n i n g . A c c o r d i n g to A l d r o v a n d i , the deer has also i n v e n

ted irradiation therapy, because he writes, that she exposes her wound to the sun to hasten reco
very.

2 2 - 2 3

A c c o r d i n g to Albertus M a g n u s , deers apply solar radiation therapy for d e v e l o p i n g

antlers or to alleviate the accompanying p a i n .

origanum

24

In a d d i t i o n , the sick or wounded deer w i l l put

montanum to its w o u n d , or it eats cinarus h e r b s .

crab or forest-ivy and w i l l hope for its favourable effects.

25

26

B e i n g bitten by a snake, it w i l l eat

T o avoid either b e c o m i n g o l d or to

prevent snake-bite, as reported by C r o l l i u s , it w i l l sometimes also eat the snake itself.

27

C I C O N I A (stork)
The stork is a sacred b i r d , the more so, since it is often mistaken for the sacred b i r d o f E g y p t ,
i . e. for the ibis. T h e stories o f these two birds w o u l d therefore sometimes overlap and show sev
eral similarities. T h e stork does not cure only itself but sometimes its fellow-creatures, too. T h i s
is attested by A e s o p ' s fable about the w o l f and the stork. It prefers, h o w e v e r , using a storkpanacea, the origanum

to this surgical intervention o f doubtful outcome. A c c o r d i n g to A r i s t o t

le, it is used b y it against snake bite and o n wounds t o o .

28

Referring to Pierius V a l e r i a n u s ,

A l d r o v a n d i writes that the stork being represented w i t h this origanum

an E g y p t i a n h i e r o g l y p h , a s y m b o l o f health.
cures gastric pains by the

15

16

17

18

19

2 0

21

2 2

23

2 4

25

2 6

2 7

2 8

2 9

3 0

3!

29

Aelianus

30

and P l i n y

31

branch i n its beaks, as

c l a i m e d that the b i r d also

origanum.

Albertus Magnus, (n. 12) De animalibus, 8. 48

Crollius, (n. 5) De signaturis, vol. 2, 148
Aristotle, (n. 9) Hist. An., I. 6. 612a 35
Pliny, (n. 2) H. N., 8. 28
J. R. Camerarius, Sylloges memorabilium medicin...
arcanorum centuriae 4, Augustae Trebocorum,
1624, p. 9
Albertus Magnus, (n. 12) De animalibus, vol. 1, 8. 39
Naturally, these refer only to cervae
U . Aldrovandi, (n. 8) Quadrupedum, p. 792
The theory, according to which putrefaction of the wound is indispensable to healing, had persisted and
flourished up to the middle of the 19th c.. For a long time, no disinfectant, but putrefactive materials were
put on the wound
Albertus Magnus, i n . 12) De animalibus, vol. 1, 8. 39
Ibid., 8. 48.
Pliny, (n. 2) H. N., 8. 28 and Aristotle, (n. 9) Hist. Ant., 1. 6. 611b 2 0 - 2 3
Crollius, (n. 5) p. 148
Aristotle, (n. 9) Hist. An., 1. 6. 612b 3234
U . Aldrovandi, Ornithologiae libri, 3 vols., Frankfurt am M a i n , 1613, vol. 3, 124
Aelianus, (n. 10) De animalium, 5. 46
Pliny, (n. 2) H. N., 8. 28

C O L U M B A (dove or pigeon)
According to Pliny, it w i l l purge itself by laurel leaf, or with herba helxine
According to A e l i a n u s , the dove, too, w i l l treat its w o u n d by the already tried

i f necessary.

32

13

origanum.

C O R V U S (crow o r raven)
Pliny writes that it w i l l use laurel leaf as a purgative i n an attempt to neutralize chameleonpoison.

34

C R O C U T A V E L G U L O B O O P H A G O S (hyena)
Being affected by constipation, it is supposed to expel its excrements between tightly p a c k e d
stones and trees.

35

D R A C O (dragon or some kind o f boa constrictor)

It uses sevaral kinds of drugs. A c c o r d i n g to A r i s t o t l e , i f it is wounded it w i l l eat e n d i v e ,
contrast to w h a t is written by A l b e r t u s M a g n u s , namely that i f it is sick it w i l l feed on
herb.

37

36

in

thayrhascon

I f by any chance a dragon happens to feel nauseated, according to Pliny's sources, it w i l l

cure itself by lettuce j u i c e .

ELEPHAS

38

(elephant)

The elephant is widely k n o w n to be a wise a n i m a l . P l i n y ,

39

and after h i m A l d r o v a n d i ,

40

con

sidered it to be so wise that they even attributed it the invention of surgical crafts. The elephant,
being no narrow-minded specialist, beside employing surgical interventions, also stands the test o f
being a pharmacist. In the passage cited above it is also described that it also applies aloe drops
as a pain-killer and oleastrum as an antidote. The secret of these two medicines was learned by m a n
from them. A e l i a n u s wrote oil instead of aloe possibly because of a wrong version of the w o r d .

41

E P T Y E T H E S (bird ?)
Albertus understands that i f this b i r d is fighting w i t h a snake it w i l l previously have eaten ruta,
as a prophylactic drug, because its smell is hardly tolerated by the snake.

42

E Q U U S (horse)
C r o l l i u s mentioned that the H u n g a r i a n horses w i l l bite through their veins with their teeth to
relieve their c o n g e s t i o n .

43

F E L I S (cat)
The cat has a fine sight but i f it still happens to have none, it w i l l eat valerina

32

33

3 4

35

36

37

38

39

4 0

41

42

43

44

Ibid.
Aelianus. (n. 10) De animalium, 5. 46
Pliny, (n. 2) H. N., 8. 28
Crollius, (n. 5) De signaturis, v o l . 2, 148
Aristode, (n. 9) Hist. An., i . 6. 612b 31
Albertus Magnus, (n. 12) De animalibus, vol. 1, 8. 49
Pliny, (n. 2) H. N., 8. 28
Ibid.
U . Aldrovandi, De quadrupedibus solip. volumen, Bononiae, 1616, p. 447 B
Aelianus, (n. 10) De animalium, 2. 18
Albertus Magnus, (n. 12) De animalibus, 8. 48
Crollius, (n. 5) De signaturis, v o l . 2, 148
Ibid.

to help i t s e l f .

44

G A L Y (mongoose or f o x , perhaps the G r e e k

gal)

Aristotle describes about it what A l b e r t u s does about the Eptyethes b i r d , i . e . that it eats the
herb of grace ( p g a n o n ) before fighting w i t h a snake.

45

T h i s was also repeated b y A l b e r t u s .

46

G R A C U L U S (daw)
A c c o r d i n g to P l i n y , it purges itself w i t h laurel leaf.

47

G R U S (crane)
A t P l i n y : it uses iuncum palustrem

(some k i n d o f marsh growth) as a p u r g a t i v e .

48

H I P P O P O T A M U S (hippopotamus)
It is w e l l k n o w n to be the inventor o f the popular method o f blood-letting. B e i n g too fat even
to m o v e , or suffering f r o m congestion, it w i l l go among the reeds and w i l l let its b l o o d by the
sharp-edged leaves. T h e n it w i l l cover the w o u n d by mud w h i c h is supposed to promote coagula
t i o n . T h i s was also attested by Iuiius S o l i n u s ,
nus, t o o .

51

49

Pliny

50

and even by the scholar Prosper A l p i -

The story must have originated f r o m Egypt and from mythology.

H I R U N D O (swallow)
A s described by C e l s u s

52

53

and P l i n y , it applies chelidonia

herb, i . e. swallow-herb for i m p

r o v i n g its sight.
I B E X (ibex)
It removes the arrow shot by using pulegium
herbs as emetics,
plants.

55

54

cervinum or agreste,

and eats roots o r certain

It shows particular aptitude i n distinguishing between edible and poisonous

56

IBIS (ibis)
In the E g y p t i a n hieroglyphs it is the sign and symbol o f health. It is a partly identical b i r d with
Troth,

57

being thereby partly the god o f health and medicine. F o r m e r l y , it was commonplace

to say that it invented the clyster, because it gave itself an enema w i t h its beaks. S i n c e it was
w i d e l y k n o w n it w i s told by everybody, so e. g . by P l i n y , G a l e n and Albertus M a g n u s t o o .
It was also added by several authors that it injects salty water as an enema into i t s e l f .

59

58

O v i d de

voted a separate p o e m to the b i r d (the most about this topic is found i n his w o r k ) . J . B a r a d l a i ,

4 3

4 6

4 7

4 8

4 9

5 0

51

52

5 3

5 4

55

5 6

57

5 8

5 9

Aristotle, (n. 9) Hist. An., 1. 6. 612b 29

Albertus Magnus, (n. 12) De animalibus, vol. 1, 8. 49 (mentioned as galy)
Pliny, (n. 2) H. N., 8. 28
Ibid.
I. Solinus, Polyhistor, Biponti, 1794, p. 129. (32. 31)
Pliny, (n. 2) H. N., 8. 28
P. Alpinus, De medicina Aegyptiorum, ed. J . B . Friedrich, Nordlingae, 1829, p. 14
Celsus Cornelius, De Medicina, 6. 6
Pliny, (n. 2.) H. N., 8. 28
Albertus Magnus, (n. 12) 8. 42
Albertus Magnus, (n. 12) 8. 43
Severus Sulpicius, Dialogi trs, 1. 10
L . Kkosy, Fny s Khaosz (Light and Chaos), Akadmia, Budapest, 1984, pp. 166-169
Pliny, (n. 2) H. N., 8. 27 Galen, Ed. Khn, 11. 168 Albertus Magnus, (n. 12) De animalibus, vol.
2, 23. 121
Crollius, (n. 5), De signaturis, vol. 2, 148

the Hungarian historian also mentions than there is an E g y p t i a n illustration representing an ibis
w h i l e clysterizing i t s e l f .

60

I C H N E U M O N (ichneumon)
It is not the i c h n e u m o n fly, but a slender, rapacious a n i m a l , perhaps weasel ormongoose. In
order to avoid to be bitten by an asp, it smears its body w i t h m u d . T h e dried m u d w i l l defend
it like an armour from getting bitten. T h i s may be l o o k e d u p o n as particular case of prop
hylaxis.

61

L A C E R T A (lizard)
A c c o r d i n g to Forestus,
cording to Pliny,

62

it w i l l eat galega-herh

(a k i n d of ruta) to avoid snake-bite, while, ac

b3

dictamum.

L A D A C (a special k i n d o f bird)
A c c o r d i n g to A l b e r t u s , it covers its wound with origanum

agreste.**

L A R U S H I A N S (a k i n d o f gull)
It expels its excrement between two closely standing trees."
L E O (lion)
A c c o r d i n g to A g r i p p a , it is capable o f recurresting its cubs w i t h its breath.

66

However, accor

ding to Aristotle, w h o considers h i m to be aless sublime a n i m a l , i f its stomach is upset, it helps

itself by eating some h u m a n excrement.

67

T h i s is otherwise k n o w n i n the literature as a charac

teristic method o f the beasts o f prey.

L U P U S (wolf)
A c c o r d i n g to M i z a l d u s , it consumes herbs and other plants as an emetic and i n particular
6

rape. *
L U S C I N I A (nightingale)
B e i n g sick, it eats ant's egg.

69

M E R U L A (blackbird)
It purges itsself w i d i laurel leaf.

6 0

70

J. Baradlai, A magyar gygyszerszet trtnete (The History of Hungarian Pharmacy), 2 vols., Buda
pest, 1930, v o l . 1, 174
Aristotle, (n. 9) Hist. An., 1. 6. 612b 1619
P. Forestus, De incerto et fallaci urinarum judicione, Lugduni Batavorum, 1589, p. 293. 5
Pliny, (n. 2) H. N., 8. 28
Albertus Magnus, (n. 12) De animalibus, 8. 49
Crollius, (n. 5), De signaturis, vol. 2, 148
H . Agrippa, De occulta philosophia, Antwerpiae, 1531, 1. 58 (without pagination)
Aristotle, (n. 9) Hist. An. 1.6. 612a 9
A Mizaldus, Memorabiliurn sive arcanorum... centuriae, Coloniae, 1572, p. 7. recto
U . Aldrovandi, (n. 29) Ornithologiae, vol. 1, 29
Pliny, (n. 2) H. N.. 8. 28
61

6 2

6 4

6 5

6 6

6 7

68

6 9

7 0

M U S T E L A (ferret of weasel)
It eats tapsus barbatus
breath.

against snake-bite,

71

72

or ruta .

It is able tto resurrect its dead k i d by its

73

P A R D A L I S (panther or leopard)
74

It consumes herbs against p o i s o n i n g . A s an antidote to its upset stomach or to other s t i m u l i

evoking sickness it w i l l take human excrement.

75

P E L L I C A N U S (white pelican)
It is the discoverer or inventor of transfusion. A s described by the Physiologus and A l b e r t u s
Magnus, it does not feed but resurrects its nestlings w i t h its o w n b l o o d .

7 6

P E R D I X (partridge)
It purges itself w i t h laurel l e a f ,

77

and puts origanum

on its w o u n d .

78

S E R P E N S (snake)
It sharpens its vision by using anise,
after winter's h i b e r n a t i o n .
more.

83

80

79

and revives itself with anise j u i c e i f its body is n u m b

It defends itself against snake-bite i n quite a way: It bites itself once

T h e snake is an animal w i t h a characteristic mythological b a c k g r o u n d . Its medical i m

portance is extensively discussed i n the literature.

84

It symbolizes eternal life, the ultimate a i m

of medicine and it is not by chance, that i n our imagination it coils around the tree of the k n o w l e d
ge of good and e v i l .
S I M I A (monkey)
Crollius stated that it can recognize sickness by feeling its pulse and it declares the diagnosis by
giving a nasal sound.

85

Although it is very probable that it is only about a buntering of physicians.

T E S T U D O (turtle)
It eats cunila or babula against snake-bite,
totle says the same about the turtle called
7 1

7 2

7 3

7 4

75

7 6

7 7

7 8

7 9

8 0

81

82

8 3

8 4

8 5

8 6

8 7

8 8

86

w h i l e according to A m b r o s i u s , origanum.*'

Aris

kheln.

Camerarius, (n. 19) Sylloges, p. 9

Pliny, (n. 2) H. K, 8. 28
Agrippa, (n. 66) De occulta philosophia, 1. 58
Camerarius, (n. 19) Sylloges, p. 9
Aristotle, (n. 9) Hist. An., 1. 6. 612a 78 Albertus Magnus, (n. 12) De animalibus, vol. 1, 8. 44
Pliny, (n. 2) H. N., 8. 28
Physiologus, ed. and transi. A . Mohay, Budapest, 1986, p. 14 (4) (The translation was made from
the edition of F. Sbardone, MediolaniRomae-GenuaeNeapoli, 1936) Albertus Magnus, De virtutibus animalium, Amstelodami, 1669, p. 150
Pliny, (n. 2) H. N., 8. 28
Aelianus, (n. 10) De animalium, 5. 46
Pliny, (n. 2) H. N., 20. 23 Ambrosius, Hexaemeron, 6. 4. 19
Pliny, (n. 2)H.N.,%.
28
Crollius, (n. 5) De signaturis, p. 148 refers to Fr Bacon without giving the source
Camerarius, (n. 19) Sylloges, p. 239
U . Aldrovandi, (n. 14) Serpentum et draconum, p. 43 C
The best summarizing works in this respect are as follows: E, Kster, Die Schlange in der Griechischen
Kunst und Religion, Leipzig, 1913 J. Schouten, The Rod and Serpent of Asclepios, Amsterdam, NewYork, 1967
Crollius, (n. 5) De signaturis, p. 148
Pliny, (n. 2) H. N., 8. 28
Ambrosius, Hexaemeron, 6. 4. 19
Aristoe, (n. 9) Hist. An., 1. 6. 612b 25

T O R T U C A (Greek tortoise)
A c c o r d i n g to A l b e r t u s , this is a k i n d of reptile w h i c h eats origanum
T U R T U R (turtle dove)
A c c o r d i n g to Pliny, it uses herbam helxinem

to purge itself.

against snake-bite.

89

90

U R S U S (bear)
In Aristotle's w o r k it is reported to eat arum after awaking from its wipter-hibernaiion to norma
lize its digestion.

91

It protects itself against a visual defect with bee-sting.

92

It treats its wound

93

with phlomos herb, according to A m b r o s i u s . If being poisoned by mandrake, it w i l l eat ants as

a panacea, says P l i n y .

94

V U L P E S (fox)
It cures its lethal ailment by resin describes A m b r o s i u s in the

S U M M A R Y

A N D

Hexaemeron.

95

A N A L Y S I S

The three branches o f medicine have long been separated from each other.

96

There is a possi

bility to cure by hand (chirurgy-surgery), it is possible by drugs (pharmaceutics) and also by regu
lation of the vital processes (dietetics). T h i s latter is, naturally, a much younger branch of science
than the other two, since it can be cultivated even among humans on a certain
level.

97

financial-social

O f the dietetic treatments the w i l d animals can practise at best fasting, blood-letting and

purging, i . e. the so-called evacuation

procedures. Smitten with disease, they can most frequently

resort to drug o r less often, to surgical therapy.

Therapy is, i n general, influenced by three things: the disease, the healer's knowledge and the
possibilities o f healing. The c o n c e p t i o n o f curing is not k n o w n by animals. T h e y cure themselves
when feeling some pain, i . e. w h e n they apply i f they do at all the so c a l l e d symptomatic
treatment. T h e i r knowledge is equal to their instincts and, as far as their possibilities are concer
ned, they do not have any surgical instruments, let alone, with some exceptions, fingers, o n l y
their teeth and claws and the objects o f nature are available to them. T h e i r medicines derive from
the range o f simplicia

(except for the serpent), i . e. i n case of their disease they can eat plants,

stones and occasionally some other animals, their medicines are homogeneous and unprocessed.
E a c h animal is mostly familiar w i t h o n l y one single treatment. If it is not so, we can suspect two
things, either a mythological b a c k g r o u n d , or the blending of several traditions.
The animals cure only themselves and not their fellow-creatures. A s a matter o f course, the
animal-mother is an exception w h o cures her k i d (it is doubtful, whether to regard the parent and
the offspring as separate creatures), as well as the p a i r o f animals living i n a curing-nursing s y m b i
osis.

98

T h i s selfishness can be ascribed to the fact that empathy and pity as w e l l , as parsimony

are alien to the animals.

89

9 0

91

9 2

9 3

9 4

95

96

97

9 8

Albertus Magnus, (n. 12) vol. 1, 8. 47

Pliny, (n. 2) H. N., 8. 28
Aristotle, (n. 9) Hist. An., 1. 6, 612a 5
Crollius, (n. 5) De signaturis, p. 148
Ambrosius, (n. 87) Hexaemeron, 6. 4. 19
Pliny, (n. 2) H. N., 8. 28
Ambrosius, (n. 87) Hexaemeron, 6. 4. 19
Celsus, (n. 52) De medicina, Prohoimium 9
Harig, GJ. Kollesch, "Gesellschaftliche Aspekte der antiken Ditetik", NTM, 1971, 8., Heft 1, p. 17
The example is the well-known case of the crocodile-bird and of the crocodile. Albertus Magnus notes
that the crocodile happens sometimes to eat the strofilus, i . e. the bird searching in his mouth. (8. 46)

O f the forty three animals listed, there is a surprisingly small number (seven) o f domestic ani
m a l s , although we are supposed to believe that these were easier to observe. T h i s is just due to
the fact that they were easier to observe and therefore there was less chance to fib about them.
O n the other hand, it can be assumed that the instincts and self-supporting abilities o f the animals
l i v i n g near man, that i s , o f those l i v i n g i n captivity and comfort are less developed or else they
regress, as it also notable i n those o f m a n l i v i n g in captivity and comfort.
T h e selection was o n l y about self-curing animals, not about ones of a general " c u r i n g " abi
l i t y , " because to give an account o f t h e m , we should have had to largely excurse from the sub
j e c t . T h i s topic could perhaps be treated i n a separate study.
T h e typology o f the various ways o f treatment used by the animals is fairly interesting. N a t u
r a l l y , they p r i m a r i l y seek and find the medicines residing i n "herbs and t r e e s " . In most, i . e.
sixty five o f the cases, medicinal therapy was mentioned. O f the drugs used, fifty s i x were plants,
eight o f animal and one o f mineral o r i g i n dietetic therapy was applied i n thirteen cases, while
surgical intervention only i n two cases. T h e forty three animals d i d namely apply eighty kinds
o f therapy. T h e deer was familiar w i t h the most procedures, i . e. with nine, origanum

and herb

of grace were taken by several o f them, the former as a panacea, while the latter as a remedy
for snake-bite.
W h a t are the conclusions to be d r a w n f r o m the collected data?
C e r t a i n l y not m u c h as regards the a n i m a l s , since we may w e l l doubt the veracity o f what has
been related. It is a l l the more interesting to meditate on w h y this tradition c o u l d have unfolded
and why concerning just these animals?
It is sure that one part o f the descriptions was based o n a single or multiple observations and
it is also sure that the use o f certain plants or minerals as medicines was learned by our ancestors
f r o m animals. A n o t h e r portion o f the stories i n supposed to be o f mythological o r i g i n (e. g. i n
cases o f the hippopotamus, ibis and snake). O f the very few domestic animals mentioned, the
early domesticated d o g and the goat k n o w the most, the m u c h later domesticated cattle, horse,
c a m e l , swine, poultry figure only i n one piece o f data, each, or they are c o m p l e t e l y missing.
T h e absence o f sheep is particularly s t r i k i n g , whereof I have found no data at a l l i n this respect.
T h e fact, whether w i l d animals or animals domesticated early at the beginning o f pastoral life
are included i n the selection, refers, i m m y o p i n i o n , to the antiquity o f the data. T h e y may derive
from the times when m a n pursued a hunting way o f life, and was just starting a nomadic life.
T h e lack o f a smart swine may perhaps point to the geographical origin o f the stories, although
this being a sweeping statement.
Seventeen o f the listed animals were b i r d s , twenty one mammals and five reptiles. N o data
have been available o n insects and fish and still less on other animals. This may certainly indicate
that tradition attributed the more developed intellectual capacities mostly to v a r i o u s kinds o f ani
mals at a higher level o f development. T h i s deserves to be mentioned because it proves w e l l ,
how imagination and m y t h is based o n reality, which they never ignore c o m p l e t e l y .
D a t a included i n the compilation are namely contributions not only to the a n i m a l k i n g d o m ,
but to human cultural history, and they s h o u l d be interpreted accordingly. T h e y are o f interest
not o n l y i n themselves, but due to their antiquity, since a l l is important by w h i c h w e can look
into the unfathomably deep, but perhaps not hopelessly dark w e l l o f the past.

9 9

There are lots of " c u r i n g " animals, let's just think about Asclepius' snake, or the "charadrios" bird of
Plutarch, curing icterus (Quaest. Conviv. 5. 7. 2. 681). The point here is, which animal is to be considered
a curer, the one curing by action, or those curing by their flesh, excrement or their eyesight?

sszefoglals
A klasszikus, kzpkori s kora j'kori eurpai tudomnyos irodalmat olvasva, szmos lersra bukkanunk,
ahol magukat gygyt llatokrl, illetve llat-gygymdokrl van sz. Ezek a trtnetek rszint a mitologi
kus, rszint az orvosi-empirikus tradciban gykereznek s a gygyts igen si mdjainak rzik emlkt.
Mivel ezek a gygymdok csak rszben maradtak fnn, s tbbnyire ha fnnmaradtak is csak a npi gy
gyszatbl ismersek, az adatok taln adalkul szolglhatnak sidk gygytstrtnetnk rekonstrulshoz
is. Maguk a trtnetek semmikppen nem az etolgia, hanem az emberi kultratrtnet szempontjbl rde
kesek, hiszen valsgalapjuk kevss ellenrizhet. A dolgozat az egyes llatok szerint prblja csoportostani
azokat a gygymdokat, amelyeket egykor bizonyra nem llatok, hanem kezdetleges kultrkban l embe
rek alkalmaztak. A lista nem trekszik teljessgre. A rvid bevezet s a dolgozat vgn tallhat analzis a
fllelt adatok rtelmezst igyekszik adni.
LSZL M A G Y A R , D. Ph.
Semmelweis Library of the
History of Medicine
H1023 Budapest, Trk u. 12.