the heat and suffocating smoke, they were taken out, generally falling in a swoon.[1] This practice, which was carried on in the last century, is remarkable for its coincidence with the Scythian mode of purification after a funeral, as described by Herodotus. He relates that they make their hut with three stakes sloping together at the top and covered in with wooden felts; then they cast red-hot stones into a trough placed within and throw hemp-seed on them, which sends forth fumes such as no Greek vapour-bath could exceed, and the Scyths in their sweating-hut roar with delight.[2]
Not to dwell on the ancient Aryan deification of an intoxicating drink, the original of the divine Soma of the Hindus and the divine Haoma of the Parsis, nor on the drunken orgies of the worship of Dionysos in ancient Greece, we find more exact Old World analogues of the ecstatic medicaments used in the lower culture. Such are the decoctions of thalassægle which Pliny speaks of as drunk to produce delirium and visions; the drugs mentioned by Hesychius, whereby Hekate was evoked; the mediæval witch-ointments which brought visionary beings into the presence of the patient, transported him to the witches' sabbath, enabled him to turn into a beast.[3] The survival of such practices is most thorough among the Persian dervishes of our own day. These mystics are not only opium-eaters, like so large a proportion of their countrymen; they are hashish-smokers, and the effect of this drug is to bring them into a state of exaltation passing into utter hallucination. To a patient in this condition, says Dr. Polak, a little stone in the road will seem a great block that he must stride over; a gutter becomes a wide stream to his eyes, and he calls for a boat to ferry him
3 Maury, 'Magie,' &c., l.c.; Plin. xxiv. 102; Hesych. s.v. '(
Greek characters).' See also Bastian, 'Mensch,' vol. ii. p. 152, &c.; Baring-Gould, 'Werewolves,' p. 149.
