A Broad Perspective on Mental Healing

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in the metropolis. For sprains and dislocation of the joints the magic of the jingle, ' Huat, hanat, ista pista domiabo, damnaustra ', was the accepted cure. There were temples to Dea Febris and Dea Salus which were the scenes of frantic activity in time of plague. They developed a sound system of jurisprudence but their doctors were usually despised Greek slaves, and when Cicero fell sick of the colic no man could cure him.
When we come to the Jewish outlook we find it somewhat different from the Greek. There was little learning, and nothing similar to the Greek impulse to scientific investigation. Their distinctive heritage was a keen psycho-religious awareness which, at its best, broke down the tendency to superstition. Their practical application of the Egyptian conception of monotheism is very remarkable. . . . Yahweh was their only god, and he was omnipotent. Life and death were in his hands. Sickness also was due to his will. Although it was not his nature to inflict suffering, yet he was like a ' father who chasteneth his children ' for their disobedience. He would smite him who violated his commands (Deut. xxviii, 28), with madness, and blindness (i.e. not having the faculty of discernment) and astonishment of heart {i.e. that state of the soul in which all its motions are suspended with some degree of horror that is to say, with mania, dementia and stupor). The same phrasing is made use of in Zech. vii, 4. This relation between sin and suffering, as a predominant belief, can be traced from early times down through the later literature {e.g. Exod. xv, 16 ; Ps. vi, 32, 38 ; Eccles. xxxviii, etc.). The same belief is also found in the literature of Rabbinic Judaism. Thus R. Jonathan said: ' Disease [nagim] came for seven sins : for slander, shedding blood, false oaths, unchastity, arrogance, robbery and envy \