Irish Folk Medicine and Ayurveda: Strange Similarities

I recently came across a book when I was in Dublin, one that piqued my interest. The book was called Irish Folk Medicine and it covered a variety of cures and remedies used in pre-allopathic times. Before germ theory and lab tests and medical micro-biology there were treatments that utilized a combination of herbs, medicinal waters, various preparations and faith cures. This approach to medicine is common to all societies before the modern era, but one culture that has retained much of the old knowledge is the Ayurvedic system of India.

As I went over various passages of the book, something struck me as very profound. There was a distinct similarity between many of the cures of the old Irish and the approach used by Ayurveda. In fact, some of the remedies were nearly the same! I have always been interested in the commonalities between ancient cultures, particularly in regards to myths, spiritual symbols and medicine. This book on Irish folk medicine seemed to play right into my study of comparative traditions.
There are many theories about how the Vedic culture of ancient India spread throughout the world. Some will tell you that the roots of many European languages came from Sanskrit. There are books dedicated to the similarities between Shiva worship in India and the cults of Dionysus in ancient Greece. There are those who profess that Tibetans and Indians spread their knowledge and symbols all around the world, from China to Ireland and northern Europe. These are fascinating parallels, and I try to keep my eyes open for more examples.

Whether India is the mother of these European systems seems irrelevant. Without a doubt, they existed simultaneously and used methods that had distinct similarities. Perhaps it was just because this was simply fundamental knowledge to the peoples of those times. It is impossible to say for certain. The fact remains, however, that there are broad commonalities between the European and the Indian approaches that give much food for thought. Much of this old knowledge is being lost, but this is not new. It seems that the traditional Irish social system began to disintegrate in the early 17th century; Indian traditional medicine is slowly being supplanted by allopathic medicine as well. This is unfortunate because modern peoples could benefit greatly from this ancient knowledge that seems to spring from the very source of knowledge and life itself.

Disease can be an extremely complex and difficult thing to cure, especially when the causes of the illness are not known. Before the times when germs, microbes, viruses and the like were blamed for sickness a deep mystery often shrouded the reasons for illness. The ‘doctor’ or alchemist or Tantric physician had to command an understanding of cures as well as having the confide

nce of the patient. Often external forces were blamed for the problems of the patient, often including malevolent spirits who had turned their evil eyes on the sufferer. This is a common trait in both Irish and Indian approaches to cures.

If the physician truly had the talent and power to cure a variety of illnesses this would imply that they were in possession of a mystical quality absent in most people. In India the doctor would have undergone intense training, not simply in the system of healing a person, but in the system of self-cultivation called Tantra. Knowledge is gained not solely through books and rote learning but by plumbing the depths of the self and by investigating the fundamental nature of the universe through meditation. In this way the ‘yogi’ gains a tremendous amount of personal power, which can be used for anything from wealth and personal power to the selfless desire to help the sufferers.
Sometimes there was recourse to use this personal power as a direct cure. Without the aid of medicines, some problems can be remedied through a transfer of power from doctor to patient. The ancient technique of ‘laying on of hands’ exists in all ancient earth-based healing systems. This can take many forms and the Irish were in possession of knowledge as well. Logan says “The curing of disease by breathing on the patient is very old in medicine.” In India this direct transfer of power is used in many ways, not just for healing. The guru will confer some of his power on the disciple at the time of initiation, or there can be great exchanges of this subtle power during Tantric rituals between man and woman.

One humorous part of Logan’s book dealt with the clarity of the doctor in effecting the cure, but this time in a less direct way. As in any situation in life, it is important to know when doing nothing is more powerful than doing something. One cannot lose the faith of the patient, however, so “the attendant should wait for the disease to take its course and, while appearing to be busily engaged in the treatment, do ‘nothing in particular but do it very well’. Masterly inaction is often the mark of a skilful doctor.” (p. 45-46)

When other cures are needed, often the physician had recourse to herbs and preparations. The modern chemist is a distant relative of the ancient alchemist who worked with plants and minerals (and occasionally animal products) to create a substance that would affect a cure. It seems that the art of alchemy was taken to its greatest heights by the Tantric alchemists who not only discovered compounds that would cure common diseases, but also developed preparations that could broaden the spiritual consciousness.

One of the most powerful substances used by the old Tantrics was mercury, thought by most to be a virulent poison; the Tantrics (consistent with their cosmology) discovered that a substance which has the power to destroy also has the power to create. Mercury was just such a substance and was often used for medicine when combined with sulphur to create red sulphide of mercury. When thus combined it formed a powerful medicine. Logan states in his book that the Irish also knew of mercury as a medicine, used in combination with lead (also a powerful tantric tool), tar and zinc oxide to treat eczema. Various preparations of mercury were also used to treat staphylococcal infections (called impetigo) and ringworm. Modern medicine simply considers mercury to be poison, to be avoided at all costs, ignorant of the powerful healing qualities of properly prepared mercury. There are even articles of power in tantric worship which are made of solidified mercury.

There are also tantric processes that convert the essences of certain plants and minerals into ash, which is then used for a specific application. This ash, called vibhuti in India, is used as medicine but more commonly used by Sadhus (Indian holy men) for rituals and worship. Certain types of vibhuti are said to have powerful properties when applied to forehead or smeared all over the body. The ash has cleansing and purifying properties which elevate the consciousness. The author has been gifted with vibhuti gathered in a holy cave in Kashmir (called Amarnath) which is said to be particularly powerful for opening the third eye when applied to the area between the eyes.
Logan describes a cure for a growth on the lower lip of a villager. The ash from a tobacco pipe was applied to the growth which gradually disappeared. The vibhuti was not specifically prepared, but was simply a by-product of tobacco smoking. The ash seemed to be effective enough without any need for synthesis by an alchemist. Specific knowledge of the preparation of vibhuti by the Irish healers is not apparent in the book, but obviously some low level understanding of the healing properties of ash was present.

In old Ireland, when there was a rabid dog which had bitten a human, it was caught and killed; the dog was then burnt and its ashes cast into a stream, which would definitely rid the community of the dog problem. The thorough disposal of the dog may well have been a way to keep the harmful energies of the dog and its spirit from any more association with the village. In India, when a person dies, they are cremated and the ashes are cast into a river; this is said to aid them in a positive and higher rebirth, as the essence of them has been reincorporated into the water element (a symbol of birth and creation). Whether this was consciously known or not by the Irish is hard to say, but the effects are the same regardless.

It seemed to be such an established custom and so important in the prevention of rabies that is was on the law books in the 15th century. Note the insistence on all the stages of the disposal of the dog being completed, by law. The law reads :” There is no benefit in proclaiming it (the dog) unless it be killed, nor though it be killed unless it be burned, nor though it be burned unless the ashes be cast into a stream.” (p. 12)

In an interesting and humorous linguistic aside, Logan describes a preparation for rabies (or hydrophobia as it is called in the book). The most important ingredient is a hair of the dog that caused the disease. This remedy has survived into the modern era but only symbolically. Today ‘hair of the dog that bit you’ refers to having more alcohol in order to cure a lingering hangover from too much drink! The alcohol is the dog that caused the problem in the first place; certain stages of drunkenness do resemble rabies not a little. They are both a homeopathic kind of treatment, using the idea that ‘like cures like’.

There seemed to be few remedies for insomnia, as there was a lack of strong opiates. The common cold was as difficult to get rid of as it is today, and influenza also proved problematic. The general Irish approach seemed to be more one of ‘pacify and wait’ and the doctor may well have used the technique described above where they look busy and do nothing very well. And, as it seems to be in Ireland, when there is no direct cure use they use an old standby. Whisky and mulled stout were the accepted treatments for these disorders and today they seem to be the acceptable remedy for most ills. The Indians, being adverse to alcohol, used opiates to calm and pacify the patient.
In both cultures it was well known that certain coloured plants had an affinity with certain organs. Yellow things affect the liver and often yellow plants were used to treat jaundice, along with the patient’s own urine (which is yet another branch of ancient therapy). “The cure of jaundice by means of yellow things occurs in ancient Indian writings of about 3,000 years ago and is also found in an Anglo-Saxon Herbal.” (p.46) Another Irish cure of less established effectiveness is a medicine made of powdered earthworms or hog lice.

Without knowing directly about the existence of germs and microbes, both cultures were aware of treatments for destroying them. There was, of course, no antibiotics so they were forced to find the naturally occurring ones. The cow is greatly venerated in India for many reasons, milk being only one of the useful by-products of the cow. The waste products of cows also have many uses that include fuel and building material from the dung and medicine from both dung and urine. It is truly one of the most useful animals and nearly all of its attributes are beneficial to humans; it is also one of the most long-standing relationships between animals and humans.
Cow dung mixed with water is often spread on floors and walls of Indian homes as a sort of plaster. This makes the houses feel very clean and one would never know that the preparation was dung by looking or smelling. Instead of polluting the area as most feces would, the cow dung actually purifies. It is well known in India that the dung has an antiseptic property not found any the dung of other animals. It was well known in Ireland as well and was described in old medical text as beneficial for its antiseptic action.

There is an old Irish medical text called Zoologia Medicinalis Hibernica by a man named K’eogh and he describes the medical effects of cow dung thus: “The dung is proper to be applies to inflammations, phlegmous or hot tumours, the hot gout, parts burnt, and stung by bees and wasps. It is Anitfebritic, good against burning fevers , and the colic. The juice of it being pressed out and drank it is with success thus made use of by the common people for the said disorders.” (p. 110) Fresh cow urine was used on burns, plasters of warm dung on ulcers and boils and both on staphylococcal skin infections. Children suffering from skin infections on feet and legs were instructed to run up and down in the drain which ran from the cow pen. The urine and feces would naturally get splashed onto the legs spreading the natural antiseptic onto the affected areas. Logan confidently states “The broadest spectrum antibiotic could not do anything that cow dung could not do better.” (p. 110)

Antiseptic properties are also attributed to copper. Drinking water in India is often put into copper vessels before drinking to purify the water, particularly important in a place such as India where the water is often infested with microbes and germs. In order to treat infected umbilical hernias in infants, a copper penny was attached to the affected area, thus purifying the area with the power of the copper.

Metal was also used to prevent problems in the joints in Ireland, where fishermen wore brass bracelets to prevent boils and hand problems. This is still a common treatment in India where copper and brass ornaments are worn to ally arthritis and joint problems. The combination of metals in brass (in India it is often five metals) is said to be particularly effective.
Ayurvedic medicine and yoga have a number of different cleansing methods to rid the internal body of toxins and waste matter, thus reducing the chance of disease or treating the existing problems. In order to clean the digestive and eliminative systems of waste matter, water is used. Large amounts of indigestible salt water are drunk over the course of a few hours until the water is being passed from both the intestines and the bladder. This simple ‘kriya’ can have a wonderful effect on problems in stomach, kidneys, intestines and bladder; it is an age old remedy used even today with effectiveness.

The ancient Irish had a tendency to venerate various springs and wells, which can be found in all parts of Ireland. Certain of these holy wells were filled with non-potable water classified by Logan into two distinct varieties: chalybeate water containing iron salts and sulfurous water containing sulphur salts. Neither variety is good for drinking water but both are effective in treating various disorders both internal and external. Accompanied by much ritual, these waters were utilized in curing problems such as constipation and bladder infections. In a treatment nearly identical to the Indian kriya, large amounts of this holy water were consumed to flush out the system. As much as two gallons were passed through the system in one treatment; the non-digestible quality of the water enabled it to pass through the digestive tract without being assimilated thereby flushing accumulated toxins and waste matter and reinvigorating the system.
Cures also worked on deeper levels, which involved rituals and subtle spiritual energy. This is common in Tantric medicine, where some very unusual (and sometimes disturbing) methods were employed. One of the more common practices involve dead bodies both whole and burnt. Indian sadhus use vibhuti from the funeral pyres, covering themselves in ash for reasons of purification and to gain deeper power from ‘underworld’ forces. Some sadhus also carry human skulls as eating and ritual bowls and use bones for instruments, gathering power from forces most normal people consider unclean.

This was not unknown to the Irish, though the use of such practices was not as developed as was in India. One cure for wounds used the moss which grew on human skulls as a poultice. Whooping cough was treated by drinking holy water from the skull of a bishop. The employment of this remedy was most likely very uncommon due to the scarcity of bishop’s skulls, even in the best of times.
The efficacy of these treatments is unknown and I cannot find any parallels in Indian medicine, though there may still be something to it. Other treatments are even harder to fathom; for an easy pregnancy and birth the skin of a dead body was eaten. A chapter in K’eogh’s book entitled The Medical Virtues of the Parts Extracted from Human Bodies proves that the practices were not uncommon to the ancient healers. Even Logan has difficulty stomaching some of the passages; he writes ‘The powers and virtues of homo vivens and homo mortuus are even more absurd and disgusting than the rest of the book.’ (p.15) Obviously he had no faith in the effectiveness of Tantric treatments, they being very difficult to accept, much less prove.

The Chinese use a technique called ‘skin brushing’ by which the lymph system is stimulated by brushing the skin towards the heart. The Irish knew this treatment as well but called it ‘flesh brush’, which is akin to the same thing. It was said to tone up the entire system.
One last passage I must relate has nothing to do with comparative medicine but says much for the cleverness of some Irish ‘healers’. “I have heard often of a famous ‘Doctor’ Sewua who worked at the fairs of the north midlands as a tooth drawer as well as a seller of his own medicines. As part of his act he traveled in a coach accompanied by a brass band. According to the many stories about him, the band made the necessary amount of noise to drown out the shrieks of the patients as the tooth came out.” (p.129)

So, without being able to create any definite links between India and Ireland, there seem to be striking similarities in many of the methods used by their respective healers. The era before modern medicine came into play was a very, very long one. Practical knowledge built up over many millenniums and was handed down through the generations. Folk medicine and the medical systems both used the most effective means at their disposal to cure the patients. The amazing quality of these old systems is that they utilized the healing powers inherent in the natural world. This is largely unknown to modern medicine, where healing has been abstracted from day to day reality and taken from the hands of the people. I think that many of the cures used by traditional healers throughout the world contain an element of fundamental truth now quite foreign to modern peoples. We need to reconnect to this deep knowledge by understanding the old ways and doing our own inner work so we can know the truth once again. This understanding still may excuse you from taking your water from the skull of a bishop!

Excerpts taken from the book by Patrick Logan entitled Irish Folk Medicine published by Appletree Press, Belfast, 1981