Zeitschrift für Ethnologie: Zeitschrift für Ethnologie, 13.1881

Curare, 12.1989

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714788

URN:: urn:nbn:de:kobv:11-714788

Persistenter Identifier:: BV035173706

Titel:: Zeitschrift für Ethnologie

Untertitel:: ZfE

ISSN:: 0044-2666

Erscheinungsort:: Berlin

Verlag:: Reimer

Erscheinungsjahr:: 1869

Lizenz:: Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-713012

URN:: urn:nbn:de:kobv:11-713012

Persistenter Identifier:: 1604511403599

Titel:: Zeitschrift für Ethnologie, 13.1881

Erscheinungsjahr:: 1881

Signatur:: LA 7600

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Zur indogermanischen Mythologie

Sonstige Person:: Schwartz, Wilhelm

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Pharmacopoeia and Traditional Medicine in Morocco 29 only, this trend remained foreign to the main local currents and Aaistant from the concrete, customary, everyday practice of ordina- ry people. The second of these trends, firmly embedded in popular prac- tice, penetrated science and medicine in the wake of changes fol- lowing the development in Morocco of religious fraternities and maraboutism which affected the religious temper of the times. These changes, which brought liberation from the vestiges of bpbpa- ganism and mysticism which were typical of Berber Islam, were re- inforced by the growing influence of black animism in the Sahara and the Maghrib. At the same time, Hebrew-inspired infiltrations of irrationalism, which stemmed from the practice of the Jewish communities in Morocco, were taking on a new dimension because of the steadily-increasing importance of Israelite participation in urban society. All these currents contributed in no small measure to the modification of the totalitarian and intransigent of the Moroccan system of healing; based, from the outset, mainly on Arab medical doctrine. Signs and Objects, Substance and Ritual Thus, alongside classical medicine which was protected by the notables and the Ulema, there developed a crypto-medicine which was nourished by the underground currents of popular culture. These two types of medicine are today intermingled, the one with the other, like a mosaic of rational and irrational elements, an intellectual summing-up in which the sign co-exists with the ob- ject, the substance with the ritual. In this way, the Moroccan pharmacopoeia progressively enriches itself, incorporating various materials, instruments and ingre- dients which are used in magico-religious medicine. Firstly, men- tion should beâ made of amulets and talismans subÃ¼b, tabrid, harz tlÃ¤sim and hÃ¶uÃ¼ba Which consist mainly of koranic or cabalistic writings (e/g. the magic squares) on different bases: paper, cloth eggs, bowls, fragments of baked clay, etc. Then there are also va- rious ingredients held to give protection against evil spirits: harmel harmal, alum Sabba, salt milh, coral marÃ¶Ã¤n, eyes of hoopoe âain al-hudhud, rain-water from a8urt* (the tenth day of Moharram, first month of the l1unar calendar), water from bir zamzam, gum resin of ferula faÃ¤sÃ¼h, mountain rue fifal., bile-stone of ox bid al-mohor, cowrie waddâ and mixtures for fumigation tabhira, etc. And lastly, several instruments and materials which are used in magic, geomancy and medical divination: melted lead, knives, hyena pdaws, porcupine spines and playing cards etc. It may be said that all the magic practices in medicine are carried out in one of the two ways described below: - on the one hand, the "homoeopathic" magic based on objects of mediatisation suggesting the purpose of the proceedings: thus the use of products giving off a foul smell (strange mixtures like that called azgaf in Marrakech) in order to drive away the nun the utilisation of white substances (cuttle-bone, shells and su- gar, etc.) having attributes of innocence, candour and good faith, in order to fight the "gettatura" of bad luck seeking to harm the health and mental equilibrium of other people. Friedr. Vieweg & Sohn Verlag, Braunschweig/Wiesbaden

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Objekt: Curare, 12.1989

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