Antall József szerk.: Orvostörténeti közlemények 115-116. (Budapest, 19869
TANULMÁNYOK - Magyar, László: Öngyógyító állatok (angol nyelven)
the milk from its mother's body. What actually had happened to the kid, was not reported by Aldrovandi. According to Albertus Magnus caper agrestis, i. e. a species of wild goat feeds on herba amara against an upset stomach. 15 According to Crollius, 16 copra silvestris will pack its wound with nard and fragrant herbs, and if being shot by an arrow, it will eat dictamus herb and this causes the arrow to leave its wound or at least this was established by Aristotle. 17 CERVUS (hind) [deer?] What has been related here by Aristotle, is maintained about the deer too, by Pliny, who also adds that the dictamus herb will also cause to cast the thorn pricking its hoof. 18 However, the deer's magic power does not end here. She very considerately will purge 19 herself by "herbs" before parturition and eat dracontea herb, 20 too, to guard against the poisonous effect of the placenta to be eaten by her, after fawning. 21 According to Aldrovandi, the deer has also invented irradiation therapy, because he writes, that she exposes her wound to the sun to hasten recovery. 22-23 According to Albertus Magnus, deers apply solar radiation therapy for developing antlers or to alleviate the accompanying pain. 24 In addition, the sick or wounded deer will put origanum montanum to its wound, or it eats cinarus herbs. 25 Being bitten by a snake, it will eat crab or forest-ivy and will hope for its favourable effects. 26 To avoid either becoming old or to prevent snake-bite, as reported by Crollius, it will sometimes also eat the snake itself. 27 CICONIA (stork) The stork is a sacred bird, the more so, since it is often mistaken for the sacred bird of Egypt, i. e. for the ibis. The stories of these two birds would therefore sometimes overlap and show several similarities. The stork does not cure only itself but sometimes its fellow-creatures, too. This is attested by Aesop's fable about the wolf and the stork. It prefers, however, using a storkpanacea, the origanum to this surgical intervention of doubtful outcome. According to Aristotle, it is used by it against snake bite and on wounds too. 28 Referring to Pierius Valerianus, Aldrovandi writes that the stork being represented with this origanum branch in its beaks, as an Egyptian hieroglyph, a symbol of health. 29 Aelianus 30 and Pliny 31 claimed that the bird also cures gastric pains by the origanum. 15 Albertus Magnus, (n. 12) De animalibus, 8. 48 16 Crollius, (n. 5) De signaturis, vol. 2, 148 17 Aristotle, (n. 9) Hist. An., I. 6. 612a 3—5 18 Pliny, (n. 2) H. N., 8. 28 19 J. R. Camerarius, Sylloges memorabilium medicináé... arcanorum centuriae 4, Augustae Trebocorum, 1624, p. 9 20 Albertus Magnus, (n. 12) De animalibus, vol. 1, 8. 39 21 Naturally, these refer only to cervae 22 U. Aldrovandi, (n. 8) Quadrupedum, p. 792 23 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 24 Albertus Magnus, in. 12) De animalibus, vol. 1, 8. 39 25 Ibid., 8. 48. 26 Pliny, (n. 2) H. N., 8. 28 and Aristotle, (n. 9) Hist. Ant., 1. 6. 611b 20-23 27 Crollius, (n. 5) p. 148 28 Aristotle, (n. 9) Hist. An., 1. 6. 612b 32—34 29 U. Aldrovandi, Ornithologiae libri, 3 vols., Frankfurt am Main, 1613, vol. 3, 124 30 Aelianus, (n. 10) De animalium, 5. 46 3! Pliny, (n. 2) H. N. , 8. 28
