after it for five and thirty nights." See also Leech Book I. cap. 72; Lacnunga, 6; Leech Book II. 64, 65. This doctrine of the flying venom finds its counterpart in a particular class of demon frequently mentioned in the Babylonian tablets, in one of which they are described as "the bitter venom of the gods."
The worm as the ultimate source of disease. Perhaps the most interesting feature in the elements of Teutonic folk-lore to be found in these manuscripts is the doctrine of the worm as the ultimate source of disease. The best example of this is in the alliterative lay in the Lacnunga. The opening lines describe the war between Woden (the supreme Teutonic god, the dispenser of victory, good health and prosperity) and the serpent. Disease arose from the nine fragments into which he smote the serpent, and these diseases blown by the wind are counteracted by the nine magic twigs and salt water and herbs, and the disease is again blown away from the victim.
Worms were regarded as the source of all disease, and we have this description of an internal malady: "at whiles worms from the nether parts seek the upper parts up as far as the maw, and they also work heart disease and oppressive sensations and swoonings so that sometimes some men by gnawing of the worms die and go to the dogs." In Lacnunga (95) there is a counting-out charm given which is said to be "medicine for thee from worm and from every mischief." The doctrine of the worm is also in Babylonian literature, and one incantation ends—"So must thou say this: 'O Worm may Ea smite thee with the might of his fist.'"[1] It is noteworthy that not only in Anglo-Saxon medicine but for many centuries afterwards toothache was ascribed to a worm in the tooth.
Demoniac possession. Side by side with the doctrines of the elf-shot and flying venom we have the ancient Eastern doctrine that disease is due to demoniac possession.
- ↑ Cuneiform Texts, part xvii. pi. 50.
