Medical 1’uactices and Sui’kkstitions amongst the 
]*E orLE UK Kokdofan 
THEin TBEATMENT OF DISEASE AND THE CHIEF DliUGS, INSTRUMENTS AND APPLIANCES 
IN COMMON USE 
ISY 
K. G, Andeiison, jr.K.C.S., L.R.C.P, R.A.M.G 
liinibashi, Egyirt.ian Jledical Corps, S.M.O., Koi'dof’an 
Medical Superstitions 
The sii23erstitions of the native are so many, so varied, and, at times, so vague, that 
it is diflicult, from a medical standpoint, to gain even a suiierficial acquaintance with them, 
the more so since the Arab is naturally loth to imjiart to an unbeliever the intimate 
knowledge which so closely concerns his own jierson and his religion. Again, too, the 
borderline between jnirely medical and general sujierstition is absolutely indefinite, and 
both are so intimately blended with religious rite that it is imjiossible to touch on one 
without encroaching on the other. In the following notes, therefore—which deal more introduction 
jiarticularly with the customs based on the religion of the Arab, Mawalid and Falatah 
inhabitants of the larger towns rather than those of the more rural semi-Mohamedan 
Nuba, who has adojited along Avith his borrowed religion many of its siqierstitions, at the 
same time retaining those of his own—I fear there will be found much irrelevant matter, 
with often no more sound foundation for facts than the gossip of a people who exist in a 
lierfect atmospihere of the siniernatural. 
This atmosfihere, in which the dread of ever present evil, seen and unseen, superstitious 
emanating from man, ghost, and devil, is far from counterbalanced by their faith in a aunosphere 
more distant deity and fanatic belief in the sinireme power of holy writings, the which 
however seem to require for their efficiency the mysterious mutilations, arrangements 
and additions of holy men, often themselves illiterate and more often than not gross 
impostors. Such men do, indeed, occasionally combine the more worldly use of drugs with 
their spiritual cure. These drugs hold a very secondary place in their practice however, 
falling more within the sphere of the ordinary Hakim, yet even in his methods this vein 
of siqierstition and fatalism is qiredominant. 
Propitious days are selected for the commencement of various cures, which are Forms of cure 
limited to a fixed period, resulting “An Sha’a Allah” in success or failure. There 
are defined courses, certain pii’ayers, and a sqiecial attention to unnecessary minutia; 
of diet, mode of life and regimen, whilst the mere strength, dose, and jirejiaration of their 
specific, usually drastic, medicines are left largely to chance. Again, where the Hakim The Hakim 
fails the Fiki' is called in, or, indeed, the two may join together to combat ills siiiritual “''dthui-iki 
and bodily. Under these circumstances the Fiki, at any rate, thrives, conducting 
a busy trade in the sale of Ketabat, the working of sorceries, and the offering up 
of prayers for freedom from the attack of disease, real, imaginary, jiresent or impending, 
from inflictions of the jiowers unseen, and the dire effects of the evil eye of man, ivliich 
jietty annoyances so materially compilicate the already intricate national existence. 
To the native, in his compilete ignorance and credulous faith and fear, no qirocess is 
too alisnrd for belief, and often, within his limits, no price too high to accomxilish a 
cure. 1 have met with patients suffering from chronic disease who have been financially 
’ The Hukim m.Ty be regarded solely as a medi(^'ll man, having no dealings in the scriptural or sniiernatural. 
The Fiki, on tlie other hand, is a religious Ascetic who encroaches on medicine only in prayer, occult charm, 
incantation, and the like. 
