294 
MEDICAL PKACTICES AND SUPERSTITIONS OF KOEDOFAN 
'I'he mystic 
writing 
'I'he spitting 
cure 
The hre cure 
The casting 
out of devils 
treatment. It is seldom undertaken alone, however, as the sale of drugs and Ketabat, and 
the following more expensive and imposing methods, are generally recommended :— 
2. The Mahaia, to which I have referred elsewhere, consists of the internal administra¬ 
tion and external application of a solution of the same holy and mystic words and signs 
found in the Ketabat, as also fumigation by the smoke given off by such when burnt. These 
writings are made on paper, raw hide, and various specific roots and drugs [Garad, Alala, 
etc.), in which case the medicinal element is presumed to play a part — which are then 
boiled in water and the resulting “dowa”^ prescribed. The same effects (due, however, 
solely to the supernatural) are obtained by writing on paper, “Lohn” (writing board) 
(Fig. 65), stone, glass, or metal and simply washing the ink off the surface for use as 
medicine. During the preparation of a Mahaia there is often much prayer and 
ceremony. 
3. The Azima (spittiitij cure). Undertaken for any disease not obviously purely 
local, is, I believe, an almost universal custom throughout the Fast from time immemorial. 
The powers of cure rest chiefly with descendants of the Prophet and particularly holy men, 
though any human spit is supposed to have curative properties. The usual routine is for 
tlie operator to kneel over the outstretched patient and after silent prayer to read the 
“Fatah” aloud, after which, with pious ejaculation, he spits thrice over the prone 
body, finally saying “Amine” (Amen) and rising to his feet. The patient may show 
considerable signs of uneasiness during this procedure, and if it is so willed begins rapidly 
to recover. 
Modifications of the treatment are : — 
(a) Mixing the saliva with sand (as referred to in our Bible), for application 
usually to the nostrils, eyes, and forehead. 
(b) Chewing up roots, etc. and converting them into a pulp in the spittle 
for application within the nostrils already recorded. 
(cj The expectoration of a holy man mixed with water and carried to the 
bedridden as a remedy. 
4. The Fire (Jure. For certain distempers of mind and skin lesions the sufferer 
may be passed througb the flame, being swung by his shoulders and heels three times 
slowly over a fire. This is a most interesting, but by no means universal, custom. The 
Sherif, when enraged, may expose himself to fire without injury, as may also Zarr or 
Shaukh (those possessed by the spirits of the evil) ; whilst certain holy writings are said 
to resist the ravishes of flame. 
5. The (Jastiuij out of Devils. In such an undertaking, the services of a powerful, 
preferably a hereditary, Fiki are required (certain old women also are ade 2 its in the 
method by less holy means). This Fiki, in the first place, writes a charm on paper, 
board or glass, and manufactures a Mahaia for the sufferer to drink and snuff into his 
nostrils. Next, he writes a charm on jiajrer, which he burns, the smoke being inhaled 
by the jjossessed (through mouth and nose), who is then bound in rojios or chains and left in 
a starved and solitary condition within a closed and darkened tukl'^ or room. After the 
space of three or four days the devil, as a rule, becomes restless, shows signs of wishing to 
depart and cries out, “Ana marakt ” (“I am coming forth”), on which the Fiki — who, if 
not jiresent, is hurriedly sent for — offers pii’ayers, and then asks the devil how he intends 
coming out, to which the iTitter answers, “ By the nose, mouth and ears.” (Should he 
mention the eyes as a mode of exit, he is deceiving and will require further severe measures.) 
If, however, all goes well, the Fiki calls upon him to come forth (at the same time laying 
Medicine.—A.B. 
- Native hut.—A.B. 
