See the discussion of this matter under the caption of “Human Skulls.” Consult the work “Blood-Covenant,” by Dr. H. C. Trumbull. In regard to the conduct of the empress Faustina, see “History of the Inquisition,” Henry C. Lea, N. Y. 1889, vol. iii. p. 391. HUMAN SKIN, FLESH, AND TALLOW. Girdles of human skin were regarded as efficacious in helping women in labor; Etmuller, in his “Comment. Ludovic.” disapproves of their use, but, in another part of his works, describes how and for what purposes they were to be employed. “Corium humanum et ex inde paratum cingulum magni est usu in suffocatione uterina arcenda, uti etiam in pellendo fœto mortuo, item in partu difficile” (vol. ii. p. 272). References to such girdles or belts, called “cingulæ” or “chirothecæ” are to be found in the writings of Samuel Augustus Flemming and others. Human flesh, of corpses, was administered under the name of “Mummy.” (See Beckherius, “Med. Microcos.” p. 263 _et seq._) He enumerates no less than fifty prescriptions for all sorts of ailments. The “mummy” should be from a malefactor, hanged on a gibbet, never buried, and the age should have been between 25 and 40, of good constitution, without organic or other diseases, and gathered in clear weather. Human flesh occurs in recipes in “The Chyrurgeon’s Closet,” London, 1632, pp. 6, 53. Andrew Lang refers to the use of “mummy powder” by the physicians of the Court of Charles II.—(“Myth,” etc. vol. i. p. 96.) Human tallow was employed in medicine, rendered from the skin and other parts. It was regarded as efficacious in eradicating small-pox pustules, while an “oleum Philosophorum” was distilled from it and held in high repute for tumors, catarrhal troubles, affections of the ear, etc.—(Flemming, “De Remediis,” p. 9.) Human flesh “mumia,” was recommended in the preparation of the best “Paracelsus salve.... Recommended for cure of bruises and against congealed blood.... Most excellent and most approved medicines.” HUMAN SKULL.—BRAIN.—MOSS GROWING ON HUMAN SKULL.—MOSS GROWING ON STATUE.—LICE. Democritus thought, in his Memoirs, quoted by Pliny, that “the skull of a malefactor is most efficacious.... While, for the treatment of others, that of one who has been a friend or guest is required.” (Pliny, lib. xxviii. c. 2.) ... “Skull of a man who has been slain,” and “whose body remains unburnt.... Skull of a man who has been hanged.”—(Idem.) “Xenocrates, who, says Galen, flourished two generations or sixty years before him, writes with an air of confidence on the good effects to be obtained by eating of the human brain, flesh, or liver; by swallowing in drink the burnt or unburnt bones of the head, shin, or fingers of a man, or the blood.”—(“Saxon Leechdoms,” lib. i. p. 18.) “Against a boring worm ... burn to ashes a man’s head-bone or skull; put it on with a pipe.”—(Idem, vol. ii. p. 127, article “Leech Book.”)