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Ethiopia is rich in medical lore. The use of plants in religjous ceremonies as well as for magic and
medicinal purposes is very commonplace and widespread. Based upon strong primitive roots. The art ofnative medicine is still widely practicedo While much of this lore isindigenous, yet there are strong indications of
Hebrew and Egyptian aswell as Greek and other Arabic influences.Among natives of various countries, a knowledge of medicine has been passed by word of mouth from one generation to the next by priests, witchdoctors or
medicine men. This is no less true in Ethiopia where written records in this field are almost absent even though the country has had a written language for over two thousand years. The method is crude and highly
conducive to distortion in an area where much accuracy is needed. Some of the lore is lost at each point of transfer or otherwise modified and thereby becomes erroneous and dangerous to use. In addition, witchdoctors,
to safeguard their interests and win the respect of the inflicted masses, usually compose a long and impressive list of curative herbs for a particular disease when they know that it is only one of those listed that
causes a cure. This is also done to fence out or discourage others from becoming herbal doctors if they are forced to tell the secret. For the same reasons, the plants comprising the remedy are selected from different
ecological locations such as alpine, highlands, or lowlands; thus rendering it more difficult to exactly duplicate the ingredients. This means that even if one knew and had the list of the alleged curative herbs, he
would not necessarly be able to become a practicing witchdoctor. More fascinating is the belief witchdoctors have been able to implant into the minds of many that the healing power of the plant loses its curative and
healing vertues should the secret (that is, the name) of the plant and its reputed use, be disclosed. The informant is also thought to be subject to misfortune and bad luck and a life full of uncertainty. This has meant
that a witchdoctor will be hesitant to pass on his knowledge and, as a rule, will not pass on his knowledge of medicine to anyone except his offspring, and even then only as he nears death. In medicine, it is the
first-born son that is entrusted with the secrets. If he is found unworthy of the trust and is believed to talk too freely and is generally careless about his ways, then another member of the family is considered. At
any rate, whoever merits the honor, is sworn to keep the secret with due care throughout his life and only pass it on in a similar manner. Having given his solemn oath, he is then taken to all the places, near and far,
where the plants are known to grow. Should this not be possible, he is given verbal directions and descriptions of the plants and their localities. Thus at each point or act of transfer, secrecy becomes more and more
binding and cloaked in mystery. As with the herbalists of sixteenth century Europe, bizzarre stories, legends and beliefs developed in Ethiopia; astrological implications became common place and were incorporated quite
freely as part of the cure. The gathering of the medicinal herbs, their preparation and administratlonto the patient is still astrologically determined in many cases. Advocating or implementing such practices as the
wearing of a certain grass around one's neck to dispel meningitis, or applying lard from a snake to an infected organ as a cure against elephantiasis are semingly unfounded practices. It is difficult to determine,
much less assess, the role of the native medicine man in a given community. Sometimes he has no other profession. Sometimes priests, students of the church, and farmers are doctors as the need arises. It is always men
who take up the art, though many women possess the knowledge. A medicine man does not, as a rule, collect a flat fee for his services. A small and voluntary payment is sometimes made by the patient's immediate family or
by the patient himself as a token of friendship and as an expresslon of gratitude. A more substantial reward is oftentimes made by the patient after his complete recovery. The sick invariably go to the medicine man at
a late stage of the illness; they may turn still later to the modern man of medicine. Many die needlessly when disease strikes because of the ignorance which is translated into negligence and indifference. It is not an
unfounded assumption that many seem to think that they may offend God if they should look for a cure other than from His own Hands. The art of preparing and administering poisons is equally as rich in lore as more
conventional medicine. Ethiopians possess an extensive knowledge of poisonous plants and the art of preparing poisons from diverse sources. Poisonous preparations applied to weapons were probably first used for hunting
game and arrow poisons are common in East, Central and West Africa. A number of plants are used in Ethiopia in the preparation of poison arrows, i.e. Acocanthera schimperiana, Adenium obesum,
Adenium somalense, Cassia sp., Crotalaria retusa, Euphorbia spp., Securidaea lonqependuculata, Tephrosia vogelii. Nowadays, poison preparations are
used more for homicidal purposes than for hunting game animals. Homicidal poisoning is quite prevalent in the northern provinces. Its common occurrence is well borne our by the standard custom in this reqioh where a
host irrespective of closeness of kin, serving a drink or food, must first consume or taste some before serving the guest. In the case of drinks the host spills some on the cupped palm of the hand and drinks it in front
of the guest to establish good fajth. It is difficult to explain why Ethiopia never put any of he medical lore into writing. Only the church may be said to possess records of this nature, but they are unavailable to
non-church men. Few accounts have appeared by people who visited or went through the country, notably German, French, English and Italian naturalists or explorers, fragmentary though these reports may be (Chivenda, 1912
and 1931; Tubiana, 1952; Merab, 1912; Paillieux et Bois, 1890; Branun,1848; Cacciapuoti, 1941; Burton, 1966; Lemordant, 1960). More recently, Aumerican botanists of the United States Department or of Agriculture
Research Service (F. G. Meyers, New Crops Research Branch, R. E. Perdue,Jr., Medicinal Plant Resources Laboratory, Beltsville, Maryland) have made an extensive collection of native Ethiopian medicinal plants, and from
the preliminary screening tests the list of plants showing positive action against cancer has been encouraging. A similar screening program has been developed to test Ethiopian plants by some Institutes of Tropical
Medicine in Great Britain. These preliminary efforts will no doubt reveal the need for more work in this line. More ===> |
