Der Ausklang der wissenschaftlichen Iatromagie

Iatromagic is the use of magic in medical thought and in treatment. It is rooted in the theory of life based on magic and between approx. 1500 and approx. 1680 it presented a widespread, well‐found, i.e. ‘scientific’, concept of medicine. Its origin lay in the supposition that there exist hermetical forces ‐ sympathies and antipathies ‐ relating human beings to the spheres of nature. This idea, elaborated in Neoplatonism to Scientia Magica, lead to the Praxis Magica in medicine, i.e. to medical application of inclinations and disinclinations, correspondances, similarities between plants, animals and human beings on the sick‐bed, for example in the form of signature doctrine. Medicinal magic did not treat according to visible, cause‐and‐effect relationships, but according to inner relating forces as recommended the writings of Agrippa von Nettesheim, Oswald Croll, Wolfgang Hildebrand and many others. In this talk two writings in particular, one of Kenelm Digby, the other of Sylvester Rattray (1658) will be more closely looked at as to their evidence of iatromagical connections. Digby is concerned with a corpuscular interpretation of the hermetically effective weapon salve. Rattray attempts another explanation for magical cures, which propagates [fermentation] as the basic principle of treatment. According to him there are two kinds of fermentation, one causing, the other curing sickness. Neither of the two authors doubts the reality of magical connections, but both seek new explanations deviating from the neoplatonic system. In the final third of the 17th century there is an increase of voices raised in criticism. With reference to this two writings published in 1673/74 are analysed. The authors are Thomas Bartholinus († 1680), an excellent anatomist and polyhistorian in Copenhagen, and Hermann Grube († 1698), a doctor in Hadersleben, Schleswig. Thomas Bartholinus defended magical practices, for example those using the transplantatio morborum, the amulet and the signature doctrine. Grube is much more critical and sceptical; he doubts all aspects of magical healing, for example the weapon salve, transference of disease, amulets, the choice of treatment according to similarity. Grube also makes his own experiments on the effectiveness of magical healing. He cannot confirm it. The credibility of Iatromagic decreased in the final third of the 17th century, the search for new interpretations shows that the neoplatonic system of thought has lost its validity. Iat