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'''Medieval medicine''' in [[Western Europe]] was composed of a mixture of existing ideas from antiquity, spiritual influences and what [[Claude Lévi-Strauss]] identifies as the "shamanistic complex" and "social consensus."<ref>''Anthropologie structurale'', Lévi-Strauss, Claude (1958, Structural Anthropology, trans. Claire Jacobson and Brooke Grundfest Schoepf, 1963)</ref> |
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In the [[Early Middle Ages]], following the [[fall of the Western Roman Empire]], standard medical knowledge was based chiefly upon surviving [[Ancient Greece|Greek]] and [[Ancient Rome|Roman]] texts, preserved in monasteries and elsewhere. Many simply placed their hopes in the church and God to heal all their sicknesses. Ideas about the origin and cure of [[disease]] were not purely [[secular]], but were also based on a [[world view]] in which factors such as [[destiny]], [[sin]], and [[Astrology|astral influences]] played as great a part as any physical cause. The efficacy of cures was similarly bound in the beliefs of patient and doctor rather than [[empirical evidence]], so that ''remedia physicalia'' (physical remedies) were often subordinate to spiritual intervention. |
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==Influences== |
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===Hippocratic medicine=== |
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The Western medical tradition often traces roots directly to the early [[Ancient Greece|Greek civilization]], much like the foundation of all of [[Western society]]. The Greeks certainly laid the foundation for Western medical practice but much more of Western medicine can be traced to the [[Middle East]], [[Germanic people|Germanic]], and [[Celtic people|Celtic]] cultures. The Greek medical foundation comes from a collection of writings known today as the Hippocratic Corpus.<ref>Lawrence Conrad, Michael Neve, Vivian Nutton, Roy Porter, Andrew Wear. The Western Medical Tradition 800 BC to AD 1800. Cambridge University Press, New York, 1995, p16–17</ref> Remnants of the Hippocratic Corpus survive in modern medicine in forms like the “Hippocratic Oath” as in to “Do No Harm.<ref>Nutton, The Western Medical Tradition, p19</ref>” |
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The Hippocratic Corpus, popularly attributed to an ancient Greek practitioner known as [[Hippocrates]], lays out the basic approach to health care. Greek philosophers viewed the human body as a system that reflects the workings of nature and Hippocrates applied this belief to medicine. The body, as a reflection of natural forces, contained four elemental properties expressed to the Greeks as the [[four humors]]. The humors represented fire, air, earth and water through the properties of hot, cold, dry and moist, respectively.<ref>Nutton, The Western Medical Tradition, p25</ref> Health in the human body relied on keeping these humors in balance within each person. |
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Maintaining the balance of humors within a patient occurred in several ways. An initial examination took place as standard for a physician to properly evaluate the patient. The patient's home climate, their normal diet, and [[astrological chart]]s were regarded during consultation. The heavens influenced every person in different ways by influencing elements connected to certain humors, important information in reaching a diagnosis. The physician could determine which humor was unbalanced in the patient and prescribe a new diet to restore that balance.<ref>Nutton, The Western Medical Tradition, p23-25</ref> Diet not only included food to eat or avoid but also an exercise regimen and medication. |
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Hippocratic medicine represented learned medical practice beginning with the Hippocratic Corpus having been written down, therefore requiring practitioners to be literate.<ref>Lindberg, David C. The Beginnings of Western Science: The European Scientific Tradition in Philosophical, Religious, and Institutional Context, Prehistory to A.D. 1450. University of Chicago Press, Chicago and London, 2007, p118</ref> The written treatises within the Corpus are varied, incorporating medical doctrine from any source the Greeks came into contact with. At [[Alexandria]] in Egypt, the Greeks learned the art of surgery and dissection,; the Egyptian skill in these arenas far surpassed those of Greeks and [[Ancient Rome|Roman]]s due to social taboos on the treatment of the dead.<ref>Lindberg, The Beginnings of Western Science, p119</ref> The early Hippocratic practitioner [[Herophilus]] engaged in [[dissection]] and added new knowledge to human anatomy in the realms of the human nervous system, the inner workings of the eye, differentiating arteries from veins, and using pulses as a diagnostic tool in treatment.<ref>Lindberg, The Beginnings of Western Science, p120</ref> Surgery and dissection yielded much knowledge of the human body that Hippocratic physicians employed alongside their methods of balancing humors in patients. The combination of knowledge in diet, surgery, and medication formed the foundation of medical learning upon which [[Galen]] would later greatly contribute. |
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===Temple healing=== |
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The Greeks clearly had been influenced by their [[Ancient Egypt|Egyptian]] neighbors, in terms of medical practice in surgery and medication, but the Greeks also absorbed many folk healing practices, including incantations and dream healing. In [[Homer]]'s [[Iliad]] and [[Odyssey]] the gods are implicated as the cause of plagues or widespread disease and that those maladies could be cured by praying to them. This religious side of healing clearly manifested in the cult of [[Asclepius]], whom Homer regarded as the great physician, and was [[Deification|deified]] in the third and fourth century BC.<ref>Lindberg, The Beginnings of Western Science, p111</ref> Hundreds of temples devoted to Asclepius have been found throughout the Greek and Roman empire to which untold numbers of people have flocked for cures. Healing visions and dreams formed the foundation for the curing process as the person seeking treatment from Asclepius slept in a special dormitory. The healing occurred either in the person's dream or advice from the dream could be used to seek out proper treatment for illness elsewhere. Afterwards the visitor to the temple bathed, offered prayers and sacrifice, and received other forms of treatment like medication, dietary restrictions, and an exercise regiment, keeping with the Hippocratic tradition.<ref>Lindberg, The Beginnings of Western Science, p112-113</ref> |
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===Pagan and folk medicine=== |
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Medicine in the Middle Ages had its roots in [[pagan]] and folk practices. This influence was highlighted by the interplay between Christian theologians who adopted aspects of pagan and folk practices and chronicled them in their own works. The practices adopted by Christian medical practitioners around the 2nd century, and their attitudes toward pagan and folk traditions, reflected an understanding of these practices, especially humoralism and [[herbalism]]. The practices of Christian medicine stemmed from these pagan and folk practices. |
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The practice of medicine in the early Middle Ages was in fact [[empirical]] and pragmatic. It focused mainly on curing disease rather than discovering the cause of diseases.<ref name="Voigts 250–268">{{cite journal|last=Voigts|first=Linda|title=Anglo-Saxon Plant Remedies and the Anglo-Saxons|journal=Isis|date=June 1, 1979|volume=70|issue=2|pages=250–268|doi=10.1086/352199}}</ref> Often it was believed the cause of disease was supernatural. Nevertheless, approaches to curing disease existed. People in the Middle Ages considered medicine through an understanding of the humors. This approach was likely influenced by a largely rural existence in which people understood the influences of the elements of the sustenance of agriculture. Since it was clear that the fertility of the earth depended on the proper balance of the elements, it followed that the same was true for the body, within which the various humors, as they were understood, had to be in balance.<ref name="Sweet 1999 381–403">{{cite journal|last=Sweet|first=Victoria|title=Hildegard of Bingen and the Greening of Medieval Medicine|journal=Bulletin of the History of Medicine|date=1999|volume=73|issue=3|pages=381–403|url=http://muse.jhu.edu/journals/bulletin_of_the_history_of_medicine/v073/73.3sweet.html|doi=10.1353/bhm.1999.0140|pmid=10500336}}</ref> This approach greatly influenced medical theory throughout the Middle Ages. |
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Folk medicine of the Middle Ages ostensibly dealt with the use of herbal remedies for ailments. The practice of keeping [[physic garden]]s teeming with various herbs with medicinal properties was a traditional practice influenced in medieval Europe by the gardens of Roman antiquity.<ref name="Voigts 250–268"/> Many early medieval manuscripts have been noted for containing practical descriptions for the use of herbal remedies. These texts, such as the [[Pseudo-Apuleius]], included illustrations of various plants that would have been easily identifiable and familiar to Europeans at the time.<ref name="Voigts 250–268"/> [[Monastery|Monasteries]] later became centers of medical practice in the Middle Ages, and carried on the tradition of maintaining medicinal gardens. These gardens became specialized and capable of maintaining plants from Southern Hemispheres as well as maintaining plants during winter.<ref name="Voigts 250–268"/> The practice of gardening for the purpose of supplying the ingredients necessary in medieval herbal medicinals was influenced by a rural folk tradition. |
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Again, the fact that Europe in the early Middle Ages was largely rural and agricultural influenced folk medical practices at the time. [[Hildegard of Bingen]] was an example of a medieval medical practitioner who took her cues from this folk medical tradition. Her understanding of the elements in nature informed her commentary on the humors of the body and the remedies she described in her medical text, Causae et curae, were greatly influenced by her familiarity with folk treatments of disease. In the rural society of Hildegard's time, much of the medical care was provided by women, along with their other domestic duties. Not surprisingly, their kitchen were stocked full of the herbs and other substances required in folk remedies for many ailments.<ref name="Sweet 1999 381–403"/> ''[[Causae et curae]]'' illustrated a view of symbiosis of the body and nature, that the understanding of nature could inform medical treatment of the body. However, Hildegard maintained the belief that the root of disease was a compromised relationship between a person and God.<ref name="Sweet 1999 381–403"/> Many parallels between pagan and Christian ideas about disease existed during the early Middle Ages. Many viewed medicine as being part of the natural order and therefore sought medical help for illness. Most of the focus of this early medicine remained focused on cures for rather than the causes of diseases. Christian views of disease differed from those held by pagans because of a fundamental difference in belief: Christians' belief in a personal relationship with God greatly influenced their views on medicine.<ref name="Amundsen 1982 326–350">{{cite journal|last=Amundsen|first=Darrel, W.|title=Medicine and Faith in Early Christianity|journal=Bulletin of the History of Medicine|date=1982|volume=56|issue=3|pages=326–350|pmid=6753984}}</ref> However, in spite of this key difference, Christian medical practitioners gave much credence to pagan tradition. |
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Evidence of pagan influence on emerging Christian medical practice was provided by many prominent early Christian thinkers, such as [[Origen]], [[Clement of Alexandria]], and [[Augustine of Hippo|Augustine]], who studied [[natural philosophy]] and held important aspects of secular Greek philosophy that were in line with Christian thought. They believed faith supported by sound philosophy was superior to simple faith.<ref name="Amundsen 1982 326–350"/> Other similarities between Christian and pagan views on medicine existed. Christian ideas about the role of [[physician]]s were influenced by previous pagan ideals. The classical idea of the physician as a selfless servant who had to endure unpleasant tasks and provide necessary, often painful treatment was of great influence on early Christian practitioners. The metaphor was not lost on Christians who viewed [[Christ]] as the ultimate physician.<ref name="Amundsen 1982 326–350"/> Another similarity shared with the pagan perspective was the view of the relationship between disease and the individual. Pagan philosophy had previously held that the pursuit of virtue should not be secondary to bodily concerns. Similarly, Christians felt that, while caring for the body was important, it was second to spiritual pursuits.<ref name="Amundsen 1982 326–350"/> [[Early Christianity]] was eager, for the most part, to borrow these certain aspects of pagan classical philosophy. |
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The practice of medicine in medieval Europe was longstanding. A classical pagan view of medicine in which the main focus was on treating and curing disease survived as the practice of medicine evolved through the Middle Ages. People in medieval Europe had long been practicing folk medicine as evidenced by the tradition of the herb garden. The continued practice of gardening in monasteries later on and the practicality and accessibility of the works of Hildegard of Bingen and others, as mentioned previously, illustrated a longstanding precedent of medical practice. The roots of medieval medicine in the pagan and folk medicine that preceded it illustrate a development of medical practice that took place in Europe over a long period of time. |
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===Monasteries=== |
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[[File:Ljs24.jpg|thumb|217x217px|Dominican doctor taking a pulse. [http://dla.library.upenn.edu/dla/medren/pageturn.html?id=MEDREN_5266652&fq=subject_facet%3A%22Medicine%2C+Medieval%22+AND+illustrated_facet%3A%22Yes%22&rotation=0¤tpage=17 Rare Book & Manuscript Library University of Pennsylvania LJS 24]]] |
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[[Monasteries]] developed not only as spiritual centers, but also centers of intellectual learning and medical practice. Locations of the monasteries were secluded and designed to be self-sufficient, which required the monastic inhabitants to produce their own food and also care for their sick. Prior to the development of hospitals, people from the surrounding towns looked to the monasteries for help with their sick. |
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A combination of both spiritual and natural healing was used to treat the sick. Herbal remedies, known as [[Herbals]], along with prayer and other religious rituals were used in treatment by the monks and nuns of the monasteries. Herbs were seen by the monks and nuns as one of God’s creations for the natural aid that contributed to the spiritual healing of the sick individual. An herbal textual tradition also developed in the medieval monasteries.<ref>Voigts, Linda. "Anglo-Saxon Plant Remedies and the Anglo-Saxons. The University of Chicago Press, 1979. p. 251</ref> Older herbal Latin texts were translated and also expanded in the monasteries. The monks and nuns reorganized older texts so that they could be utilized more efficiently, adding a [[table of contents]] for example to help find information quickly. Not only did they reorganize existing texts, but they also added or eliminated information. New herbs that were discovered to be useful or specific herbs that were known in a particular geographic area were added. Herbs that proved to be ineffective were eliminated. Drawings were also added or modified in order for the reader to effectively identify the herb. The Herbals that were being translated and modified in the monasteries were some of the first medical texts produced and used in medical practice in the Middle Ages.<ref>Voigts, Linda. "Anglo-Saxon Plant Remedies and the Anglo-Saxons. The University of Chicago Press, 1979. p. 253</ref> |
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Not only were herbal texts being produced, but also other medieval texts that discussed the importance of the humors. [[Hildegard of Bingen]], a well known abbess, wrote about Hippocratic Medicine using humoral theory and how balance and imbalance of the elements affected the health of an individual, along with other known sicknesses of the time, and ways in which to combine both prayer and herbs to help the individual become well. She discusses different symptoms that were common to see and the known remedies for them.<ref>Sweet, Victoria. "Hildegard of Binger and the Greening of Medieval Medicine". The Johns Hopkins University Press, 1999</ref> |
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In exchanging the herbal texts among monasteries, monks became aware of herbs that could be very useful but were not found in the surrounding area. The monastic clergy traded with one another or used commercial means to obtain the foreign herbs.<ref>Voigts, Linda. "Anglo-Saxon Plant Remedies and the Anglo-Saxons. The University of Chicago Press, 1979. p. 259</ref> Inside most of the monastery grounds there had been a separate garden designated for the plants that were needed for the treatment of the sick. A serving plan of [[St. Gall]] depicts a separate garden to be developed for strictly medical herbals.<ref>Voigts, Linda. "Anglo-Saxon Plant Remedies and the Anglo-Saxons. The University of Chicago Press, 1979. p. 265</ref> Monks and nuns also devoted a large amount of their time in the cultivation of the herbs they felt were necessary in the care of the sick. Some plants were not native to the local area and needed special care to be kept alive. The monks used a form of [[science]], what we would today consider [[botany]], to cultivate these plants. Foreign herbs and plants determined to be highly valuable were grown in gardens within close proximity to the monastery in order for the monastic clergy to hastily have access to the natural remedies. |
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Medicine in the monasteries was concentrated on assisting the individual to return to normal health. Being able to identify symptoms and remedies was the primary focus. In some instances identifying the symptoms led the monastic clergy to have to take into consideration the cause of the illness in order to implement a solution. [[Research]] and [[experiment]]al processes were continuously being implemented in monasteries to be able to successfully fulfill their duties to God to take care of all God's people. |
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===Christian charity=== |
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Christian practice and attitudes toward medicine drew on [[Jewish]], Greek, and Middle Eastern influences. The Jews took their duty to care for their fellow Jews seriously. This duty extended to lodging and medical treatment of [[pilgrims]] to the temple at [[Jerusalem]].<ref>Nutton, The Western Medical Tradition, p73-74</ref> Temporary medical assistance had been provided in classical Greece for visitors to festivals and the tradition extended through the Roman Empire, especially after Christianity became the [[state religion]] prior to the empire's decline. In the early Medieval period, hospitals, poor houses, hostels, and orphanages began to spread from the Middle East, each with the intention of helping those most in need.<ref>Nutton, The Western Medical Tradition, p79</ref> |
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Charity, the driving principle behind these healing centers, encouraged the early Christians to care for others. The cities of Jerusalem, [[Constantinople]], and [[Antioch]] contained some of the earliest and most complex [[hospital]]s, with many beds to house patients and staff physicians with emerging specialties.<ref>Nutton, The Western Medical Tradition, p78</ref> Some hospitals were large enough to provide education in medicine, surgery and patient care. [[Basil of Caesarea|St. Basil]] (AD 330-79) argued that God put medicines on the Earth for human use, while many early church fathers agreed that Hippocratic medicine could be used to treat the sick and satisfy the charitable need to help others.<ref>[http://ab9df2324acd026d1865-e9515b679b6141eb2c3b9d313db52ce7.r11.cf2.rackcdn.com/uploaded/m/0e2804197_1389910157_medicine-handout-week-1.pdf St. Basil the Great on the Art of Medicine]</ref> |
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===Medicine=== |
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Medieval European medicine became more developed during the [[Renaissance of the 12th century]], when many medical texts both on [[Ancient Greek medicine]] and on [[Islamic medicine]] were translated from [[Arabic language|Arabic]] [[Latin translations of the 12th century|during the 13th century]]. The most influential among these texts was [[Avicenna]]'s ''[[The Canon of Medicine]]'', a medical encyclopedia written in ''circa'' 1030 which summarized the medicine of Greek, [[Ayurveda|Indian]] and Muslim physicians until that time. The ''Canon'' became an authoritative text in European medical education until the [[early modern period]]. Other influential texts from Arabic authors include ''[[De Gradibus]]'' by [[Al-Kindi|Alkindus]], the ''[[Liber pantegni]]'' by [[Isaac Israeli ben Solomon]], and ''[[Al-Tasrif]]' by [[Abu al-Qasim al-Zahrawi|Abulcasis]]. |
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At [[Schola Medica Salernitana]] in Southern Italy, medical texts from Byzantium and the Arab world (see [[Medicine in medieval Islam]]) were readily available, translated from the Greek and Arabic at the nearby monastic centre of [[Monte Cassino]]. The Salernitan masters gradually established a canon of writings, known as the ''[[ars medicinae]]'' (art of medicine) or ''[[articella]]'' (little art), which became the basis of European medical education for several centuries. |
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During the [[Crusades]] the influence of [[Islamic medicine]] became stronger. The influence was mutual and Islamic scholars such as [[Usamah ibn Munqidh]] also described their positive experience with European medicine - he describes a European doctor successfully treating infected wounds with vinegar and recommends a treatment for [[scrofula]] demonstrated to him by an unnamed "[[Farangi|Frank]]".<ref>[http://www.fordham.edu/halsall/source/usamah2.html Medieval Sourcebook: Usmah Ibn Munqidh (1095–1188): ''Autobiography'', excerpts on the Franks].</ref> |
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===Classical medicine=== |
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[[Anglo-Saxon language|Anglo-Saxon]] translations of classical works like [[Dioscorides]] ''Herbal'' survive from the 10th century, showing the persistence of elements of classical medical knowledge. Other influential translated medical texts at the time included the [[Hippocratic Corpus]] attributed to [[Hippocrates]], and the writings of [[Galen]]. |
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[[Galen]] of Pergamon, a Greek, was one of the most influential ancient physicians. Galen described the four classic symptoms of [[inflammation]] (redness, pain, heat, and swelling) and added much to the knowledge of [[infectious disease]] and [[pharmacology]]. His anatomic knowledge of humans was defective because it was based on dissection of animals, mainly apes, sheep, goats and pigs.<ref>{{cite book | last = Nutton |first = Vivian | authorlink = |author2=Lawrence I. Conrad |author3=Michael Neve |author4=Roy Porter |author5=Andrew Wear | title = The Western Medical Tradition: 800 B.C.-1800 A.D | publisher = Cambridge University Press | year = 1995 | location = Cambridge | pages = 66 | url = https://books.google.com/books?id=GeCFKXHYYEEC&printsec=frontcover&dq=the+western+medical+tradition#v=onepage&q&f=false | doi = | id = | isbn = 0-521-38135-5 }}</ref> Some of Galen's teachings held back medical progress. His theory, for example, that the blood carried the [[pneuma]], or life spirit, which gave it its red colour, coupled with the erroneous notion that the blood passed through a porous wall between the [[ventricle (heart)|ventricles]] of the heart, delayed the understanding of circulation and did much to discourage research in physiology. His most important work, however, was in the field of the form and function of muscles and the function of the areas of the [[spinal cord]]. He also excelled in [[diagnosis]] and [[prognosis]]. |
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===Medieval surgery=== |
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Medieval surgery arose from a foundation created from [[Ancient Egyptian medicine|Ancient Egyptian]], [[Greek medicine|Greek]] and [[Arabic medicine]] . An example of such influence would be [[Galen]], the most influential practitioner of surgical or anatomical practices that he performed while attending to [[gladiator]]s at [[Pergamon]].<ref>{{Cite web|title = Galen's Contribution to Surgery|url = http://jhmas.oxfordjournals.org/content/XXVIII/4/357.extract|website = jhmas.oxfordjournals.org|date = 1973-10-01|accessdate = 2015-12-01|doi = 10.1093/jhmas/XXVIII.4.357}}</ref> The accomplishments and the advancements in medicine made by the Arabic world were translated and made available to the Latin world. This new wealth of knowledge allowed for a greater interest in surgery.<ref>{{Cite journal|url = |title = The Medieval Surgery|last = Hunt|first = Tony|date = 1992|journal = Boydell & Brewer|doi = |pmid = }}</ref> |
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In [[Paris]], in the late thirteenth century, it was deemed that surgical practices were extremely disorganized, and so the Parisian provost decided to enlist six of the most trustworthy and experienced surgeons and have them assess the performance of other surgeons.<ref name=":6" /> The emergence of [[universities]] allowed for surgery to be a discipline that should be learned and be communicated to others as a uniform practice. The [[University of Padua]] was one of the "leading Italian universities in teaching medicine, identification and treating of diseases and ailments, specializing in autopsies and workings of the body." The most prestigious and famous part of the University is the oldest surviving [[Anatomical theatre|anatomical]] theater, in which students studied anatomy by observing their teachers perform public dissections.<ref>{{Cite journal|url = |title = The School of Padua: humanistic medicine in the 16th century|last = Bylebyl|first = Jerome J.|date = 1979|journal = Health, Medicine and Mortality in the Sixteenth Century|doi = |pmid = }}</ref> |
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Surgery was formally taught in Italy even though it was initially looked down upon as a lower form of medicine. The most important figure of the formal learning of surgery was [[Guy de Chauliac]]. He insisted that a proper surgeon should have a specific knowledge of the human body such as anatomy, food and diet of the patient, and other ailments that may have affected the patients. Not only should surgeons have knowledge about the body but they should also be well versed in the [[liberal arts]]. In this way, surgery was no longer regarded as a lower practice, but instead began to be respected and gain esteem and status.<ref name=":6">{{Cite journal|url = http://www.ugr.es/~dynamis/completo20/PDF/Dyna-9.PDF|title = Surgical Education in the Middle Ages|last = McVaugh|first = Michael|date = January 11, 2000|journal = Dynamis|doi = |pmid = |access-date = }}</ref> |
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During the [[Crusades]], one of the duties of surgeons was to travel around a battlefield, assessing soldiers' wounds and declaring whether or not the soldier was deceased. Because of this task, surgeons were deft at removing arrowheads from their patients' bodies.<ref>{{cite web|last=Bellerby|first=Rachel|title=Surgery in Medieval Times|url=https://suite.io/rachel-bellerby/17da204|accessdate=2014-05-12}}</ref> Another class of surgeons that existed were [[Barber surgeons]]. They were not only expected to be able to perform formal surgery, but also to be deft at cutting hair and trimming beards. Some of the surgical procedures they would conduct were [[Bloodletting]] or treating sword and arrow wounds. |
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In the mid-fourteenth century, there were restrictions placed on [[London]] surgeons as to what types of injuries they were able to treat and the types of medications that they could prescribe or use, because surgery was still looked at as an incredibly dangerous procedure that should only be used appropriately. Some of the wounds that were allowed to be performed on were external injuries, such as skin [[lesion]]s caused by a sharp edge, such as by a sword, dagger and axe or through household tools such as knives. During this time, it was also expected that the surgeons were extremely knowledgeable on human anatomy and would be held accountable for any consequences as a result of the procedure.<ref>{{Cite journal|url = |title = Wounds in the Middle Ages|last = Warr|first = Cordelia|date = 2014|journal = Farnham: Ashgate|doi = |pmid = }}</ref> |
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==Advances== |
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[[Image:Medieval dentistry.jpg|thumb|right|270px|A dentist with silver forceps and a necklace of large teeth, extracting the tooth of a well seated man. ''[[Omne Bonum]]'' (England - London; 1360–1375).]] |
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The Middle Ages contributed a great deal to medical knowledge. This period contained progress in surgery, medical chemistry, dissection, and practical medicine. The Middle Ages laid the ground work for later, more significant discoveries. There was a slow but constant progression in the way that medicine was studied and practiced. It went from [[apprenticeship]]s to universities and from [[oral tradition]]s to documenting texts. The most well-known preservers of texts, not only medical, would be the monasteries. The monks were able to copy and revise any medical texts that they were able to obtain. Besides documentation the Middle Ages also had one of the first well known female physicians, Hildegard of Bingen. |
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Hildegard was born in 1098 and at the age of fourteen she entered the double monastery of Dissibodenberg.<ref>{{cite journal|last=Sweet|first=Victoria|title=Hildegard of Bingen and the Greening of Medieval Medicine|journal=Bulletin of the History of Medicine|date=1999|volume=73|issue=3|pages=381–403|doi=10.1353/bhm.1999.0140|pmid=10500336}}</ref> She wrote the medical text Causae et curae, in which many medical practices of the time were demonstrated. This book contained diagnosis, treatment, and prognosis of many different diseases and illnesses. This text sheds light on medieval medical practices of the time. It also demonstrates the vast amount of knowledge and influences that she built upon. In this time period medicine was taken very seriously, as is shown with Hildegard's detailed descriptions on how to perform medical tasks.<ref>{{cite journal|last=Sweet|first=Victoria|title=Hildegard of Bingen and the Greening of Medieval Medicine|journal=Bulletin of the History of Medicine|date=1999|volume=73|issue=3|page=389|doi=10.1353/bhm.1999.0140|pmid=10500336}}</ref> The descriptions are nothing without their practical counterpart, and Hildegard was thought to have been an infirmarian in the monastery where she lived. An infirmarian treated not only other monks but pilgrims, workers, and the poor men, women, and children in the monastery's hospice. Because monasteries were located in rural areas the infirmarian was also responsible for the care of lacerations, fractures, dislocations, and burns.<ref>{{cite journal|last=Sweet|first=Victoria|title=Hildegard of Bingen and the Greening of Medieval Medicine|journal=Bulletin of the History of Medicine|date=1999|volume=73|issue=3|page=396|doi=10.1353/bhm.1999.0140|pmid=10500336}}</ref> Along with typical medical practice the text also hints that the youth (such as Hildegard) would have received hands-on training from the previous infirmarian. Beyond routine nursing this also shows that medical remedies from plants, either grown or gathered, had a significant impact of the future of medicine. This was the beginnings of the domestic pharmacy.<ref>{{cite journal|last=Sweet|first=Victoria|title=Hildegard of Bingen and the Greening of Medieval Medicine|journal=Bulletin of the History of Medicine|date=1999|volume=73|issue=3|page=399|doi=10.1353/bhm.1999.0140|pmid=10500336}}</ref> |
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Although plants were the main source of medieval remedies, around the sixteenth century medical [[chemistry]] became more prominent. "Medical chemistry began with the adaptation of chemical processes to the preparation of medicine".<ref>{{cite journal|last=Multhauf|first=Robert|title=John of Rupescissa and the Origin of Medical Chemistry|journal=Isis|date=1954|volume=45|issue=4|page=359|doi=10.1086/348357}}</ref> Previously medical chemistry was characterized by any use of inorganic materials, but it was later refined to be more technical, like the processes of [[distillation]]. [[John of Rupescissa]]'s works in [[alchemy]] and the beginnings of medical chemistry is recognized for the bounds in chemistry. His works in making the [[philosopher's stone]], also known as the fifth essence, was what made he became known for.<ref>{{cite journal|last=Multhauf|first=Robert|title=John of Rupescissa and the Origin of Medical Chemistry|journal=Isis|date=1954|volume=45|issue=4|page=360|doi=10.1086/348357}}</ref> Distillation techniques were mostly used, and it was said that by reaching a substance's purest form the person would find the fifth essence, and this is where medicine comes in. Remedies were able to be made more potent because there was now a way to remove nonessential elements. This opened many doors for medieval physicians as new, different remedies were made. Medical chemistry provided an "increasing body of pharmacological literature dealing with the use of medicines derived from mineral sources".<ref>{{cite journal|last=Multhauf|first=Robert|title=John of Rupescissa and the Origin of Medical Chemistry|journal=Isis|date=1954|volume=45|issue=4|page=366|doi=10.1086/348357}}</ref> Medical chemistry also shows the use of alcohols in medicine. Though these events were not huge bounds for the field, they were influential in determining the course of science. It was the start of differentiation between alchemy and chemistry. |
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The Middle Ages brought a new way of thinking and a lessening on the taboo of dissection. Dissection for medical purposes became more prominent around 1299.<ref>{{cite journal|last=Park|first=Katharine|title=The Life of the Corpse: Division and Dissection in Late Medieval Europe|journal=Journal of the History of Medicine and Allied Sciences|date=1995|volume=50|page=113|doi=10.1093/jhmas/50.1.111}}</ref> During this time the Italians were practicing anatomical dissection and the first record of an [[autopsy]] dates from 1286. Dissection was first introduced in the educational setting at the university of Bologna, to study and teach anatomy. The fourteenth century saw a significant spread of dissection and autopsy in Italy, and was not only taken up by medical faculties, but by colleges for physicians and surgeons.<ref>{{cite journal|last=Park|first=Katharine|title=The Life of the Corpse: Division and Dissection in Late Medieval Europe|journal=Journal of the History of Medicine and Allied Sciences|date=1995|volume=50|page=114|doi=10.1093/jhmas/50.1.111}}</ref> |
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[[Roger Frugardi]] of [[Parma]] composed his treatise on ''Surgery'' around about 1180. Between 1350 and 1365 [[Theodoric Borgognoni]] produced a systematic four volume treatise on surgery, the ''Cyrurgia'', which promoted important innovations as well as early forms of [[antiseptic]] practice in the treatment of injury, and surgical [[anaesthesia]] using a mixture of [[opiate]]s and herbs. |
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Compendiums like [[Bald's Leechbook|Bald's ''Leechbook'']] (circa 900), include citations from a variety of classical works alongside local folk remedies. |
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==Theories of medicine== |
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Although each of these theories has distinct roots in different cultural and religious traditions, they were all intertwined in the general understanding and practice of medicine. For example, the Benedictine abbess and healer, Hildegard of Bingen, claimed that [[black bile]] and other humour imbalances were directly caused by presence of the Devil and by sin.<ref>{{cite book|author=Hildegard of Bingen|title=Causes and Cures|year=2003|publisher=Akademie Verlag|location=Berlin}}</ref> Another example of the fusion of different medicinal theories is the combination of Christian and pre-Christian ideas about ''[[elf-shot]]'' (elf- or fairy-caused diseases) and their appropriate treatments. The idea that elves caused disease was a pre-Christian belief that developed into the Christian idea of disease-causing demons or devils.<ref name="Elf Charms" /> Treatments for this and other types of illness reflected the coexistence of Christian and pre-Christian or pagan ideas of medicine. |
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===Humours=== |
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[[Image:13th century anatomical illustration - sharp.jpg|thumb|270px|13th-century illustration showing the veins.]] |
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{{main article|Humorism}} |
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The underlying principle of medieval medicine was the theory of [[Humorism|humours]]. This was derived from the ancient medical works, and dominated all western medicine until the 19th century. The theory stated that within every individual there were four '''humours''', or principal fluids - black bile, yellow bile, phlegm, and blood, these were produced by various organs in the body, and they had to be in balance for a person to remain healthy. Too much phlegm in the body, for example, caused lung problems; and the body tried to cough up the phlegm to restore a balance. The balance of humours in humans could be achieved by diet, medicines, and by [[blood-letting]], using leeches. The four humours were also associated with the four seasons, black bile-autumn, yellow bile-summer, phlegm-winter and blood-spring. |
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{|class="toccolours" align=center |
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! style="color: #black; background-color: #7d9fb8;" align="center" | HUMOUR |
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! style="color: #black; background-color: #7d9fb8;" align="center" | TEMPER |
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! style="color: #black; background-color: #7d9fb8;" align="center" | ORGAN |
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! style="color: #black; background-color: #7d9fb8;" align="center" | NATURE |
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! style="color: #black; background-color: #7d9fb8;" align="center" | ELEMENT |
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|- |
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| [[Black bile]] |
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| [[Melancholia|Melancholic]] |
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| [[Spleen]] |
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| Cold Dry |
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| Earth |
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|- |
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| [[Phlegm]] |
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| [[Phlegmatic]] |
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| [[human lung|Lungs]] |
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| Cold Wet |
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| Water |
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|- |
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| [[Blood]] |
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| [[Sanguine]] |
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| [[human head|Head]] |
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| Warm Wet |
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| Air |
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|- |
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| [[Yellow bile]] |
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| [[Choleric]] |
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| [[Gall Bladder]] |
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| Warm Dry |
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| Fire |
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|} |
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The [[astrology|astrological]] signs of the [[zodiac]] were also thought to be associated with certain humours. Even now, some still use words "choleric", "sanguine", "phlegmatic" and "melancholic" to describe personalities. |
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===Herbalism and botany=== |
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{{main article|Herbalism}} |
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Herbs were commonly used in salves and drinks to treat a range of maladies. The particular herbs used depended largely on the local culture and often had roots in pre-Christian religion.<ref name="Elf Charms">{{cite book|last=Jolly|first=Karen Louise|title=Popular Religion in Late Saxon England: Elf Charms in Context|year=1996|publisher=The University of North Carolina Press|location=Chapel Hill}}</ref> The success of herbal remedies was often ascribed to their action upon the humours within the body. The use of herbs also drew upon the medieval Christian [[doctrine of signatures]] which stated that God had provided some form of alleviation for every ill, and that these things, be they animal, vegetable or mineral, carried a mark or a ''signature'' upon them that gave an indication of their usefulness. For example, [[scutellaria|skullcap]] seeds (used as a headache remedy) can appear to look like miniature skulls; and the white spotted leaves of [[Pulmonaria|lungwort]] (used for tuberculosis) bear a similarity to the lungs of a diseased patient. A large number of such resemblances were believed to exist. |
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Many [[monastery|monasteries]] developed herb gardens for use in the production of herbal cures,<ref name="Wallis">{{cite book|last=Wallis|first=Faith|title=Medieval Medicine: A Reader|year=2010|publisher=University of Toronto Press|location=Toronto}}</ref> and these remained a part of folk medicine, as well as being used by some professional physicians. Books of herbal remedies were produced, one of the most famous being the Welsh, ''[[Red Book of Hergest]]'', dating from around 1400. |
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During the early Middle Ages, [[Botany]] had undergone drastic changes from that of its antiquity predecessor (Greek practice). An early medieval treatise in the West on plants known as the [[Ex herbis femininis]] was largely based on Dioscorides Greek text: [[De material medica]]. The Ex herbis was a lot more popular during this time because it was not only easier to read, but contained plants and their remedies that related to the regions of southern Europe, where botany was being studied. It also provided better medical direction on how to create remedies, and how to properly use them. This book was also highly illustrated, where its former was not, making the practice of botany easier to comprehend.<ref>{{cite journal|last1=Riddle|first1=John M.|title=Pseudo-Diosocorides' "Ex Herbis Femininis" and Early Medieval Medical Botany|journal=Journal of the History of Biology|date=Spring 1981|volume=14|issue=1|pages=43, 43–81|doi=10.1007/bf00127514|jstor=4330774}}</ref> |
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[[File:Dioscorides00.jpg|thumb|Dioscoridis: ''De materia medica'']] |
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The re-emergence of Botany in the medieval world came about during the sixteenth century. As part of the revival of classical medicine, one of the biggest areas of interest was materia medica: the study of remedial substances. “Italian humanists in the fifteenth century had recovered and translated ancient Greek botanical texts which had been unknown in the West in the Middle Ages or relatively ignored”.<ref name="ncbi.nlm.nih.gov">{{cite journal|last1=Palmer|first1=Richard|title=Medical botany in northern Italy in the Renaissance|journal=Journal of the Royal Society of Medicine|date=February 1985|volume=78|issue=2|pages=149, 149– 1157|pmid=3882963|pmc=1289588}}</ref> Soon after the rise in interest in botany, universities such as Padua and Bologna started to create programs and fields of study; some of these practices including setting up gardens so that students were able to collect and examine plants. “Botany was also a field in which printing made a tremendous impact, through the development of naturalistic illustrated herbals”.<ref name="ncbi.nlm.nih.gov"/> During this time period, university practices were highly concerned with the philosophical matters of study in sciences and the liberal arts, “but by the sixteenth century both scholastic discussion of plants and reliance upon intermediary compendia for plant names and descriptions were increasingly abandoned in favor of direct study of the original texts of classical authors and efforts to reconcile names, descriptions, and plants in nature”.<ref>{{cite journal|last1=Siraisi|first1=Nancy G.|title=Review of Botany in Medieval and Renaissance Universities|journal=Renaissance Quarterly|date=Autumn 1993|volume=46|issue=3|pages=565, 565–567|doi=10.2307/3039106|jstor=3039106}}</ref> Botanist expanded their knowledge of different plant remedies, seeds, bulbs, uses of dried and living plants through continuous interchange made possible by printing. In sixteenth century medicine, botany was rapidly becoming a lively and fast-moving discipline that held wide universal appeal in the world of doctors, philosophers, and pharmacists.<ref>{{cite book|last1=Stannard|first1=Jerry|title=Pristina Medicamenta: Ancient and Medieval Botany|date=1999|publisher=Aldershot|location=Brookfield, VT|isbn=978-0-86078-773-0}}</ref> |
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===Mental disorders=== |
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Those with [[mental disorder]]s in medieval Europe were treated using a variety of different methods, depending on the beliefs of the physician they would go to. Some doctors at the time believed that supernatural forces such as witches, demons or possession caused mental disorders. These physicians believed that prayers and incantations, along with exorcisms, would cure the afflicted and relieve them of their suffering.<ref>{{cite journal|last1=Kemp|first1=Simon|title=Modern Myth and Medieval Madness: Views of Mental Illness in the European Middle Ages and Renaissance|journal=New Zealand Journal of Psychology|date=June 1985|volume=14|issue=1|pages=2–5|url=http://www.psychology.org.nz/wp-content/uploads/NZJP-Vol141-1985-1-Kemp.pdf}}</ref> Another form of treatment existed to help expel evil spirits from the body of a patient, known as [[Trepanning|trephining]]. Trephining was a means of treating [[epilepsy]] by opening a hole in the skull through drilling or cutting. It was believed that any evil spirit or evil air would flow out of the body through the hole and leave the patient in peace.<ref>{{cite journal|last1=Gross|first1=Charles G.|title=A Hole in The Head|journal=The Neuroscientist|date=1999|volume=5|issue=4|pages=265–266|url=https://www.princeton.edu/~cggross/neuroscientist_99_hole.pdf|doi=10.1177/107385849900500415}}</ref> Contrary to the common belief that most physicians in Medieval Europe believed that mental illness was caused by supernatural factors, it is believed that these were only the minority of cases related to the diagnosis and treatment of those suffering from mental disorders. Most physicians believed that these disorders were caused by physical factors such as the malfunction of organs or an imbalance of the humors. One of the most well known and reported examples was the belief that an excess amount of black bile was the cause of melancholia, which we would now classify as [[schizophrenia]] or [[Major depressive disorder|depression]].<ref>{{cite journal|last1=Kemp|first1=Simon|title=Modern Myth and Medieval Madness: Views of Mental Illness in the European Middle Ages and Renaissance|journal=New Zealand Journal of Psychology|date=June 1985|volume=14|issue=1|page=5|url=http://www.psychology.org.nz/wp-content/uploads/NZJP-Vol141-1985-1-Kemp.pdf}}</ref> Medieval physicians used various forms of treatment to try and fix any physical problems that were causing mental disorders in their patients. When the cause of the disorder being examined was believed to be caused by an imbalance of the four humors, doctors attempted to rebalance the body. They did so through a combination of [[emetic]]s, [[laxative]]s and different methods of bloodletting, in order to remove excess amounts of bodily fluids.<ref>{{cite journal|last1=Foerschner|first1=Allison M.|title=The history of Mental Illness: From Skull Drills to Happy Pills|journal=Student Pulse|date=2010|volume=2|issue=9|page=1|url=http://www.studentpulse.com/articles/283/the-history-of-mental-illness-from-skull-drills-to-happy-pills}}</ref> |
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===Christian interpretation=== |
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Medicine in the Middle Ages was rooted in [[Christianity]] through not only the spread of medical texts through monastic tradition but also through the beliefs of sickness in conjunction with medical treatment and theory. The church taught that God sometimes sent illness as a punishment, and that in these cases, repentance could lead to a recovery. This led to the practice of penance and pilgrimage as a means of curing illness. In the [[Middle Ages]], some people did not consider medicine a profession suitable for Christians, as disease was often considered God-sent. God was considered to be the "divine physician" who sent illness or healing depending on his will. From a Christian perspective disease could be seen either as a punishment from God or as an affliction of demons (or elves, see first paragraph under Theories of Medicine). The ultimate healer in this interpretation is of course God, but medical practitioners cited both the bible and Christian history as evidence that humans could and should attempt to cure diseases. For example, the Lorsch Book of Remedies or the Lorsch Leechbook contains a lengthy defense of medical practice from a Christian perspective. Christian treatments focused on the power of prayer and holy words, as well as liturgical practice.<ref>Jolly, Karen Louise (1996). ''Popular Religion in Late Saxon England: Elf Charms in Context''. Chapel Hill: The University of North Carolina Press.</ref> |
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However, many monastic orders, particularly the [[Benedictines]], were very involved in healing and caring for the sick and dying.<ref>Wallis, Faith (2010). Medieval Medicine: A Reader. Toronto: University of Toronto Press.</ref> In many cases, the [[Greek philosophy]] that early Medieval medicine was based upon was compatible with Christianity.<ref>{{cite journal |last=Amundsen |first=Darrel W. |year=1982 |title=Medicine and Faith in Early Christianity |journal=Bulletin of the History of Medicine |volume=56 |issue=3 |pages=326–50 }}</ref> Though the widespread Christian tradition of sickness being a divine intervention in reaction to sin was popularly believed throughout the Middle Ages, it did not rule out natural causes. For example, the [[Black Death]] was thought to have been caused by both divine and natural origins.<ref name="Lindberg, D. C. 2007">Lindberg, D. C. (2007). Medieval Medicine and Natural History. The beginnings of western science: the European scientific tradition in philosophical, religious, and institutional context, prehistory to A.D. 1450 (2nd ed., ). Chicago: University of Chicago Press.</ref> The plague was thought to have been a punishment from God for sinning, however because it was believed that God was the reason for all natural phenomena, the physical cause of the plague could be scientifically explained as well. One of the more widely accepted scientific explanations of the plague was the [[Miasma theory|corruption of air]] in which pollutants such as rotting matter or anything that gave the air an unpleasant scent caused the spread of the plague.<ref>Horrox, R. (1994). The Black Death. Manchester: Manchester University Press.</ref> |
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[[Hildegard of Bingen]] played an important role in how illness was interpreted through both God and natural causes through her medical texts as well. As a nun, she believed in the power of God and prayer to heal, however she also recognized that there were natural forms of healing through the humors as well. Though there were cures for illness outside of prayer, ultimately the patient was in the hands of God.<ref name="muse.jhu.edu">{{cite journal |last=Sweet |first=V. |year=1999 |title=Hildegard of bingen and the greening of medieval medicine |journal=Bulletin of the history of Medicine |volume=73 |issue=3 |pages=381–403 |doi=10.1353/bhm.1999.0140 |pmid=10500336}}</ref> One specific example of this comes from her text ''Causae et Curae'' in which she explains the practice of bleeding: |
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<blockquote> |
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Bleeding, says Hildegard, should be done when the moon is waning, because then the "blood is low" (77:23-25). Men should be bled from the age of twelve (120:32) to eighty (121:9), but women, because they have more of the detrimental humors, up to the age of one hundred (121:24). For therapeutic bleeding, use the veins nearest the diseased part (122:19); for preventive bleeding, use the large veins in the arms (121:35-122:11), because they are like great rivers whose tributaries irrigate the body (123:6-9, 17-20). 24 From a strong man, take "the amount that a thirsty person can swallow in one gulp" (119:20); from a weak one, "the amount that an egg of moderate size can hold" (119:22-23). Afterward, let the patient rest for three days and give him undiluted wine (125:30), because "wine is the blood of the earth" (141:26). This blood can be used for prognosis; for instance, "if the blood comes out turbid like a man's breath, and if there are black spots in it, and if there is a waxy layer around it, then the patient will die, unless God restore him to life" (124:20-24).<ref name="muse.jhu.edu"/> |
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</blockquote> |
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[[Monasteries]] were also important in the development of [[Medieval medicine of Western Europe#Hospital system|hospitals]] throughout the Middle Ages, where the care of sick members of the community was an important obligation. These monastic hospitals weren’t only for the monks who lived at the monasteries but also the pilgrims, visitors and surrounding population.<ref name="Lindberg, D. C. 2007"/> The monastic tradition of herbals and botany influenced Medieval medicine as well, not only in their actual medicinal uses but in their textual traditions. Texts on herbal medicine were often copied in monasteries by monks but there is substantial evidence that these monks were also practicing the texts that they were copying. These texts were progressively modified from one copy to the next, with notes and drawings added into the margins as the monks learned new things and experimented with the remedies and plants that the books supplied.<ref>{{cite journal | author = Voigts L. E. | year = 1979 | title = Anglo-Saxon Plant Remedies and the Anglo-Saxons | jstor = 230791 | journal = Isis | volume = 70 | issue = 2| pages = 250–268 | doi=10.1086/352199}}</ref> Monastic translations of texts continued to influence medicine as many Greek medical works were translated into Arabic. Once these Arabic texts were available, monasteries in western Europe were able to translate them, which in turn would help shape and redirect western medicine in the later Middle Ages.<ref>Lindberg, D. C. (2007). Medieval Medicine and Natural History. The beginnings of western science: the European scientific tradition in philosophical, religious, and institutional context, prehistory to A.D. 1450 (2nd ed., ). Chicago: University of Chicago Press. p 327</ref> The ability for these texts to spread from one monastery or school in adjoining regions created a rapid diffusion of medical texts throughout western Europe.<ref>Lindberg, D. C., & Talbot, C. H. (1978). Medicine. Science in the Middle Ages (). Chicago: University of Chicago Press. p. 403.</ref> |
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The influence of Christianity continued on into the later periods of the Middle Ages as medical training and practice moved out of the monasteries and into [[cathedral schools]], though more for the purpose of general knowledge rather than training professional physicians. The study of medicine was eventually institutionalized into the medieval [[universities]].<ref name="Lindberg, D. C. 2007"/> Even within the university setting, religion dictated a lot of the medical practice being taught.For instance, the debate of when the spirit left the body influenced the practice of dissection within the university setting. The universities in the South believed that the soul only animated the body and left immediately upon death. Because of this, the body while still important, went from being a subject to an object. However, in the north they believed that it took longer for the soul to leave as it was an integral part of the body.<ref>{{cite journal | author = Park K | year = 1995 | title = The Life of the Corpse: Division and Dissection in Late Medieval Europe | url = | journal = Journal of the History of Medicine and Allied Sciences | volume = 50 | issue = | pages = 111–132 | doi=10.1093/jhmas/50.1.111}}</ref> Though medical practice had become a professional and institutionalized field, the argument of the soul in the case of dissection shows that the foundation of religion was still an important part of medical thought in the late Middle Ages. |
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== Medical universities in medieval Europe == |
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Medicine was not a formal area of study in early medieval medicine, but it grew in response to the proliferation of translated Greek and Arabic medical texts in the 11th century.<ref name=":7">{{Cite book|title = A History of the University in Europe: Volume 1, Universities in the Middle Ages|authorlink=Hilde De Ridder-Symoens|last = de Ridder-Symoens|first = Hilde|publisher = Cambridge University Press|year = 1992|isbn = 978-0521541138|location = Cambridge|pages = 360|chapter = The Faculty of Medicine}}</ref> Western Europe also experienced economic, population and urban growth in the 12th and 13th centuries leading to the ascent of medieval medical [[universities]].<ref name=":7" /> The [[University of Salerno]] was considered to be a renowned provenance of medical practitioners in the 9th and 10th centuries, but was not recognized as an official medical university until 1231.<ref>{{Cite book|title = The Medieval Universities: Their Development and Organization|last = Cobban|first = A. B.|publisher = Harper & Row Publishers Inc.|year = 1975|isbn = 0416812503|location = |pages = 39}}</ref><ref name=":8">{{Cite book|title = The Medieval University: 1200-1400|last = Daly|first = Lowrie J.|publisher = Sheed and Ward, Inc.|year = 1961|isbn = |location = New York|pages = 94}}</ref> The founding of the [[University of Paris|Universities of Paris]] (1150), [[University of Bologna|Bologna]] (1158), [[University of Oxford|Oxford]], (1167), [[Montpellier|Montpelier]]{{clarify|date=March 2016}} (1181) and [[University of Padua|Padua]] (1222), extended the initial work of Salerno across Europe, and by the 13th century, medical leadership had passed to these newer institutions. Despite Salerno’s important contributions to the foundation of the medical curriculum, scholars do not consider Salerno to be one of the medieval medical universities. This is because the formal establishment of a medical curriculum occurred after the decline of Salerno’s grandeur of being a center for academic medicine.<ref name=":8" /><ref>{{Cite book|title = A History of the University in Europe: Volume 1, Universities in the Middle Ages|last = de Ridder-Symoens|first = Hilde|publisher = |year = |isbn = |location = |pages = 366}}</ref> |
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The medieval medical universities' central concept concentrated on the balance between the humors and “in the substances used for therapeutic purposes”.<ref name=":9">{{Cite book|title = A History of the University in Europe: Volume 1, Universities in the Middle Ages|last = de Ridder-Symoen|first = Hilde|publisher = |year = |isbn = |location = |pages = 383}}</ref> The curriculum’s secondary concept focused on medical astrology, where celestial events were thought to influence health and disease.<ref name=":9" /> The medical curriculum was designed to train practitioners.<ref name=":10">{{Cite book|title = A History of the University in Europe: Volume 1, Universities in the Middle Ages|last = de Ridder-Symoen|first = Hilde|publisher = |year = |isbn = |location = |pages = 380}}</ref> Teachers of medical students were often successful physicians, practicing in conjunction with teaching. The curriculum of academic medicine was fundamentally based on translated texts and treatises attributed to Hippocrates and Galen as well as Arabic medical texts.<ref>{{Cite book|title = The Medieval University: 1200-1400|last = Daly|first = Lowrie J.|publisher = |year = |isbn = |location = |pages = 95}}</ref> The translated works of Hippocrates and Galen were often incomplete, and were mediated with Arabic medical texts for their “independent contributions to treatment and to herbal pharmacology”.<ref>{{Cite book|title = A History of the University in Europe: Volume 1, Universities in the Middle Ages|last = de Ridder-Symoens|first = Hilde|publisher = |year = |isbn = |location = |pages = 378}}</ref> Although anatomy was taught in academic medicine through the dissection of [[cadaver]]s, surgery was largely independent from medical universities.<ref>{{Cite book|title = The Medieval University: 1200-1400|last = Daly|first = Lowrie J.|publisher = |year = |isbn = |location = |pages = 95}}</ref> The University of Bologna was the only university to grant degrees in surgery. Academic medicine also focused on actual medical practice where students would study individual cases and observe the professor visiting patients.<ref name=":10" /> |
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The required number of years to become a licensed physician varied among universities. Montpellier required students without their masters of arts to complete three and a half years of formal study and six months of outside medical practice.<ref>{{Cite book|title = The Medieval University: 1200-1400|last = Daly|first = Lowrie J.|publisher = |year = |isbn = |location = |pages = 139}}</ref><ref name=":11">{{Cite book|title = A History of the University in Europe: Volume 1, Universities in the Middle Ages|last = de Ridder-Symoen|first = Hilde|publisher = |year = |isbn = |location = |pages = 379}}</ref> In 1309, the curriculum of Montpellier was changed to six years of study and eight months of outside medical practice for those without a masters of arts, whereas those with a masters of arts were only subjected to five years of study with eight months of outside medical practice.<ref name=":11" /> The university of Bologna required three years of philosophy, three years of astrology, and four years of attending medical lectures.<ref name=":11" /> |
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==Medical practitioners== |
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Members of [[religious order]]s were major sources of medical knowledge and cures. There appears to have been some controversy regarding the appropriateness of medical practice for members of religious orders. The Decree of the [[Second Lateran Council]] of 1139 advised the religious to avoid medicine because it was a well-paying job with higher [[social status]] than was appropriate for the clergy. However, this official policy was not often enforced in practice and many religious continued to practice medicine.<ref name="Wallis" /> |
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There were many other medical practitioners besides clergy. Academically trained doctors were particularly important in cities with universities. Medical faculty at universities figured prominently in defining medical [[guild]]s and accepted practices as well as the required qualifications for physicians.<ref name="Wallis" /> Beneath these university-educated physicians there existed a whole [[hierarchy]] of practitioners. Wallis{{citation needed|date=March 2016}} suggests a social hierarchy with these university educated physicians on top, followed by “learned surgeons; craft-trained surgeons; barber surgeons, who combined bloodletting with the removal of “superfluities” from the skin and head; itinernant specialist such as dentist and oculists; empirics; midwives; clergy who dispensed charitable advice and help; and, finally, ordinary family and neighbors”.<ref name="Wallis" /> Each of these groups practiced medicine in their own capacity and contributed to the overall culture of medicine. |
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==Hospital system== |
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In the Medieval period the term ''hospital'' encompassed hostels for travellers, dispensaries for [[poor relief]], clinics and surgeries for the injured, and homes for the blind, lame, elderly, and mentally ill. Monastic hospitals developed many treatments, both therapeutic and spiritual. |
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<blockquote>During the thirteenth century an immense number of hospitals were built. The Italian cities were the leaders of the movement. Milan had no fewer than a dozen hospitals and Florence before the end of the fourteenth century had some thirty hospitals. Some of these were very beautiful buildings. At Milan a portion of the general hospital was designed by [[Donato Bramante|Bramante]] and another part of it by [[Michelangelo]]. The Hospital of Sienna, built in honor of [[Catherine of Siena|St. Catherine]], has been famous ever since. Everywhere throughout Europe this hospital movement spread. [[Rudolf Virchow|Virchow]], the great German pathologist, in an article on hospitals, showed that every city of Germany of five thousand inhabitants had its hospital. He traced all of this hospital movement to [[Pope Innocent III]], and though he was least papistically inclined, Virchow did not hesitate to give extremely high praise to this pontiff for all that he had accomplished for the benefit of children and suffering mankind.<ref>{{cite book |title=The world's debt to the Catholic Church |last=Walsh |first=James Joseph |authorlink=James Joseph Walsh |publisher=The Stratford Company |pages=244 |year=1924}}</ref></blockquote> |
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Hospitals began to appear in great numbers in France and England. Following the [[Norman conquest of England|French Norman invasion into England]], the explosion of French ideals led most Medieval monasteries to develop a hospitium or hospice for pilgrims. This hospitium eventually developed into what we now understand as a hospital, with various monks and lay helpers providing the medical care for sick pilgrims and victims of the numerous plagues and chronic diseases that afflicted Medieval Western Europe. [[Benjamin Gordon]] supports the theory that the hospital – as we know it - is a French invention, but that it was originally developed for isolating [[leper]]s and plague victims, and only later undergoing modification to serve the pilgrim.<ref>{{cite book |title=Medieval and Renaissance Medicine |last=Gordon |first=Benjamin |publisher=New York: Philosophical Library |pages=341 |year=1959}}</ref> |
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Owing to a well-preserved 12th-century account of the monk [[Eadmer]] of the Canterbury cathedral, there is an excellent account of [[Bishop Lanfranc]]'s aim to establish and maintain examples of these early hospitals: |
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<blockquote>But I must not conclude my work by omitting what he did for the poor outside the walls of the city Canterbury. In brief, he constructed a decent and ample house of stone…for different needs and conveniences. He divided the main building into two, appointing one part for men oppressed by various kinds of infirmities and the other for women in a bad state of health. He also made arrangements for their clothing and daily food, appointing ministers and guardians to take all measures so that nothing should be lacking for them.<ref>{{cite book |title=The English Hospital: 1070–1570 |last=Orme |first=Nicholas |authorlink=Nicholas Orme|publisher=New Haven: Yale Univ. Press |pages=21–22 |year=1995}}</ref></blockquote> |
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==Later developments== |
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[[Image:Mondino - Anathomia, 1541 - 3022668.tif|thumb|''Anathomia'', 1541]] |
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[[File:Hieronymus Brunschwig Liber de arte Distillandi 306 AQ12 (1).jpg|thumb|270px|Corpus physicum, from ''Liber de arte Distillandi de Compositis'', 1512]] |
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High medieval surgeons like [[Mondino de Liuzzi]] pioneered anatomy in European universities and conducted systematic human dissections. Unlike pagan Rome, high medieval Europe did not have a complete ban on human dissection. However, Galenic influence was still so prevalent that Mondino and his contemporaries attempted to fit their human findings into Galenic anatomy. |
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During the period of the [[Renaissance]] from the mid 1450s onward, there were many advances in medical practice. The Italian [[Girolamo Fracastoro]](1478–1553) was the first to propose that epidemic diseases might be caused by objects outside the [[Human body|body]] that could be transmitted by direct or indirect contact.<ref>{{cite book|last=Fracastoro|first=Girolamo|title=De Contagione}}</ref> He also proposed new treatments for diseases such as [[syphilis]]. |
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In 1543 the Flemish Scholar [[Andreas Vesalius]] wrote the first complete textbook on human [[anatomy]]: "De Humani Corporis Fabrica", meaning "On the Fabric of the Human Body". Much later, in 1628, [[William Harvey]] explained the [[circulation of blood]] through the body in veins and arteries. It was previously thought that blood was the product of food and was absorbed by muscle tissue. |
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During the 16th century, [[Paracelsus]], like [[Girolamo Fracastoro|Girolamo]], discovered that illness was caused by agents outside the body such as [[bacterium|bacteria]], not by imbalances within the body. |
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The French army doctor [[Ambroise Paré]], born in 1510, revived the ancient Greek method of tying off blood vessels. After amputation the common procedure was to cauterize the open end of the amputated appendage to stop the haemorrhaging. This was done by heating [[oil]], water, or metal and touching it to the wound to seal off the blood vessels. Pare also believed in dressing wounds with clean bandages and ointments, including one he made himself composed of [[Egg (food)|eggs]], oil of [[rose]]s, and [[turpentine]]. He was the first to design artificial hands and [[Limb (anatomy)|limbs]] for amputation patients. On one of the artificial hands, the two pairs of fingers could be moved for simple grabbing and releasing tasks and the hand look perfectly natural underneath a glove. |
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Medical catastrophes were more common in the late Middle Ages and the Renaissance than they are today. During the Renaissance, [[trade route]]s were the perfect means of transportation for disease. Eight hundred years after the [[Plague of Justinian]], the [[bubonic plague]] returned to Europe. Starting in Asia, the [[Black Death]] reached Mediterranean and western Europe in 1348 (possibly from Italian merchants fleeing fighting in [[Crimea]]), and killed 25 million Europeans in six years, approximately 1/3 of the total population and up to a 2/3 in the worst-affected urban areas. Before [[Golden Horde|Mongols]] left besieged Crimean [[Feodosiya|Kaffa]] the dead or dying bodies of the infected soldiers were loaded onto catapults and launched over Kaffa's walls to infect those inside. This incident was among the earliest known examples of [[biological warfare]] and is credited as being the source of the spread of the Black Death into Europe. |
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The plague repeatedly returned to haunt Europe and the Mediterranean from 14th through 17th centuries. Notable later outbreaks include the [[Italian Plague of 1629–1631]], the [[Great Plague of Seville]] (1647–1652), the [[Great Plague of London]] (1665–1666), the [[Great Plague of Vienna]] (1679), the [[Great Plague of Marseille]] in 1720–1722 and the [[Plague Riot|1771 plague in Moscow]]. |
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Before the Spanish discovered the [[New World]] (continental America), the deadly infections of [[smallpox]], [[measles]], and [[influenza]] were unheard of. The [[Indigenous peoples of the Americas|Native Americans]] did not have the immunities the [[European ethnic groups|Europeans]] developed through long contact with the diseases. [[Christopher Columbus]] ended the Americas' isolation in 1492 while sailing under the flag of [[Crown of Castile|Castile]], Spain. Deadly [[epidemic]]s swept across the Caribbean. Smallpox wiped out villages in a matter of months. The island of [[Hispaniola]] had a population of 250,000 Native Americans. 20 years later, the population had dramatically dropped to 6,000. 50 years later, it was estimated that approximately 500 Native Americans were left. Smallpox then spread to the area which is now Mexico where it then helped destroy the [[Aztec Empire]]. In the 1st century of Spanish rule in what is now Mexico, 1500–1600, Central and South Americans died by the millions. By 1650, the majority of [[New Spain]] (now Mexico) population had perished. |
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Contrary to popular belief<ref>[http://historymedren.about.com/od/dailylifesociety/a/bod_weddings.htm The Bad Old Days — Weddings & Hygiene]</ref> [[bathing]] and [[sanitation]] were not lost in Europe with the collapse of the [[Roman Empire]].<ref>[http://www.vlib.us/medieval/lectures/black_death.html The Great Famine (1315–1317) and the Black Death (1346–1351)]</ref><ref>[http://www.middle-ages.org.uk/middle-ages-hygiene.htm Middle Ages Hygiene]</ref> Bathing in fact did not fall out of fashion in Europe until shortly after the [[Renaissance]], replaced by the heavy use of sweat-bathing and [[perfume]], as it was thought in Europe that water could carry disease into the body through the skin. Medieval church authorities believed that [[public bathing]] created an environment open to immorality and disease. [[Roman Catholic Church]] officials even banned public bathing in an unsuccessful effort to halt [[syphilis]] epidemics from sweeping Europe.<ref>{{cite book | last = Paige | first = John C | authorlink = |author2=Laura Woulliere Harrison | title = Out of the Vapors: A Social and Architectural History of Bathhouse Row, Hot Springs National Park | publisher = U.S. Department of the Interior | year = 1987 | location = | pages = | url = http://www.nps.gov/history/history/online_books/hosp/bathhouse_row.pdf | doi = | id = | isbn = }}</ref> |
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== Battlefield medicine == |
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=== Camp and movement === |
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In order for an army to be in good fighting condition, it must maintain the health of its soldiers. One way of doing this is knowing the proper location to set up [[Military camp|camp]]. Military camps were not to be set up in any sort of [[marsh]]y region.<ref name=":0">{{Cite journal|url = |title = Arnold of Villanova's Regimen Almarie and Medieval Military Medicine|last = McVaugh|first = Michael|date = Jan 1, 1992|journal = Periodicals |pages = 201–213}}</ref> [[Marsh]] lands tend to have standing water, which can draw in [[mosquito]]s. Mosquitos in turn can carry deadly disease, such as [[malaria]]. As the camp and troops were needed to be moved, the troops would be wearing heavy soled shoes in order to prevent wear on soldiers’ feet.<ref name=":0" /> Waterborne illness has also remained an issue throughout the centuries. When soldiers would look for water they would be searching for some sort of natural spring, or other form of flowing water. When water sources were found, any type of rotting wood, or plant material, would be removed before the water was used for drinking. If these features could not be removed, then water would be drawn from a different part of the source.<ref name=":0" /> By doing this the soldiers were more likely to be drinking from a safe source of water. Thus, [[Waterborne diseases|water borne bacteria]] had a less chance of making soldiers ill. One process used to check for dirty water, was to moisten a fine white linen cloth with the water and leave it out to dry. If the cloth had any type of stain, it would be considered to be diseased. If the cloth was clean, the water was healthy and drinkable.<ref name=":0" /> Fresh water also assists with [[sewage]] disposal, as well as wound care. Thus, a source of fresh water was a preemptive measure taken to defeat disease and keep men healthy once they were wounded. |
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=== Physicians === |
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==== Surgeons ==== |
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In [[Middle Ages|Medieval Europe]] the surgeons social status improved greatly as their expertise was needed on the battlefield.<ref name=":1">{{Cite journal |title = Doctors and Medicine in Medieval England 1340-1530|last = Elder|first = Jean|date = 2005|journal = Canadian Journal of History |pages = 101–102}}</ref> Owing to the number of patients, warfare created a unique learning environment for these surgeons. The dead bodies also provided an opportunity for learning. The corpses provided a means to learn through hands on experience. As war declined, the need for surgeons declined as well. This would follow a pattern, where the status of the surgeon would flux in regards to whether or not there was actively a war going on.<ref name=":1" /> |
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==== First medical schools ==== |
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Medical school also first appeared in the Medieval period. This created a divide between physicians trained in the classroom and physicians who learned their trade through practice. The divide created a shift leading to physicians trained in the classroom to be of higher esteem and more knowledgeable. Despite this, there was still a lack of knowledge by physicians in the militaries.<ref name=":2">{{Cite journal|title = Wounds in Medieval Mongol Warfare|last = Kaszuba|first = Sophia|date = 1996|journal = Mongolian Studies Vol. 19|doi = |pmid = |pages = 59–67|jstor = 43193237}}</ref> The knowledge of the militaries’ physicians was greatly acquired through first hand experience. In the Medical schools, physicians such as [[Galen]] were referenced as the ultimate source of knowledge. Thus, the education in the schools was aimed at proving these ancient physicians were correct. This created issues as Medieval knowledge surpassed the knowledge of these ancient physicians. In the [[School|scholastic]] setting it still became practice to reference ancient physicians or the other information being presented was not taken seriously.<ref>{{Cite journal|title = The State of Medicine at the Time of the Crusades|last = Gregg|first = George|date = 1963|journal = The Ulster Medical Journal|pages = 146–148|pmc=2384607|pmid=14105941|volume=32}}</ref> |
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==== Level of care ==== |
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The soldiers that received medical attention was most likely from a physician who was not well trained. To add to this, a soldier did not have a good chance of surviving a wound that needed specific, specialized, or knowledgeable treatment.<ref name=":2" /> Surgery was oftentimes performed by a surgeon who knew it as a craft. There were a handful of surgeons such as Henry de Mondeville, who were very proficient and were employed by Kings such as [[Philip V of Spain|King Phillip]]. However; this was not always enough to save kings’ lives, as [[Richard I of England|King Richard I of England]] died of wounds at the [[siege]] of [[Châlus|Chalus]] in AD 1199 due to an unskilled arrow extraction.<ref name=":2" /> |
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=== Wound treatment === |
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==== Arrow extraction ==== |
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Treating a wound was and remains the most crucial part of any battlefield medicine, as this is what keeps soldiers alive. As remains true on the modern battlefield, [[Bleeding|hemorrhaging]] and shock were the number one killers. Thus, the initial control of these two things were of the utmost importance in medieval medicine.<ref name=":2" /> Items such as the [[Longbow|long bow]] were used widely throughout the medieval period, thus making [[arrow]] extracting a common practice among the armies of Medieval Europe. When extracting an arrow, there were three guidelines that were to be followed. The physicians should first examine the position of the arrow and the degree to which its parts are visible, the possibility of it being poisoned, the location of the wound, and the possibility of contamination with dirt and other debris. The second rule was to extract it delicately and swiftly. The third rule was to stop the flow of blood from the wound.<ref name=":2" /> The arrowheads that were used against troops were typically not barbed or hooked, but were slim and designed to penetrate armor such as [[Mail (armour)|chain mail]]. Although this design may be useful as wounds were smaller, these arrows were more likely to embed in bone making them harder to extract.<ref name=":3">{{Cite journal|url = http://onlinelibrary.wiley.com/doi/10.1002/oa.814/abstract|title = Weapon Injuries in the 12th Century Crusaders garrison of Vadum lacob Castle, Galilee|last = Mitchell et al|first = P.D|date = March 1, 2006|journal = International Journal of Osteoarchaeology|doi = 10.1002/oa.814|pmid = |access-date = |last2 = Nagar|first2 = Y|pages = 145–155|volume=16|display-authors=etal}}</ref> If the arrow happened to be barbed or hooked it made the removal more challenging. Physicians would then let the wound purify, thus making the tissue softer and easier for arrow extraction.<ref name=":4">{{Cite book|title = Medicine in the Crusades: Warfare, Wounds and the Medieval Surgeon|url = https://books.google.com/books?id=1GwIDzFxmkEC|publisher = Cambridge University Press|date = 2004-11-25|isbn = 9780521844550|first = Piers D.|last = Mitchell|pages = 155–176}}</ref> After a soldier was wounded he was taken to a field hospital where the wound was assessed and cleaned, then if time permitted the soldier was sent to a camp hospital where his wound was closed for good and allowed to heal.<ref name=":5">{{Cite book|title = Wounds in the Middle Ages|url = https://books.google.com/books?id=ATtzAwAAQBAJ|publisher = Ashgate Publishing, Ltd.|date = 2014-05-28|isbn = 9781409465713|first = Dr Anne|last = Kirkham|first2 = Dr Cordelia|last2 = Warr|pages = 18–20}}</ref> |
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==== Blade and knife wounds ==== |
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Another common injury faced was those caused by blades. If the wound was too advance for simple stitch and bandage, it would often result in [[amputation]] of the limb. Surgeons of the Medieval battlefield had the practice of amputation down to an art. Typically it would have taken less than a minute for a surgeon to remove the damaged limb, and another three to four minutes to stop the bleeding.<ref name=":4" /> The surgeon would first place the limb on a block of wood and tie ligatures above and below the site of surgery. Then the soft tissue would be cut through, thus exposing the bone, which was then sawed through. The stump was then bandaged and left to heal. The rates of mortality among amputation patients was around 39%, that number grew to roughly 62% for those patients with a high leg amputation.<ref name=":4" /> Ideas of medieval surgery are often construed in our modern mind as barbaric, as our view is diluted with our own medical knowledge. [[Surgery]] and medical practice in general was at its height of advancement for its time. All procedures were done with the intent to save lives, not to cause extra pain and suffering. The speed of the procedure by the surgeon was an important factor, as the limit of pain and blood loss lead to higher survival rates among these procedures.<ref name=":4" /> Injuries to major [[Artery|arteries]] that caused mass blood loss were not usually treatable as shown in the evidence of archeological remains.<ref name=":3" /> We know this as wounds severe enough to sever major arteries left incisions on the bone which is excavated by archaeologists. Wounds were also taught to be covered to improve healing. Forms of [[antiseptic]]s were also used in order to stave off infection. To dress wounds all sorts of dressing were used such as grease, absorbent dressings, spider webs, honey, ground shellfish, clay and turpentine. Some of these methods date back to [[Military of ancient Rome|Roman battlefield medicine]].<ref name=":5" /> |
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==== Bone breakage ==== |
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[[Siege]]s were a dangerous place to be, as [[Bone fracture|broken bones]] became an issue, with soldiers falling while they scaled the wall amongst other methods of breakage. Typically, it was [[long bone]]s that were fractured. These fractures were manipulated to get the bones back into their correct location.<ref name=":4" /> Once they were in their correct location, the wound was immobilized by either a splint or a plaster mold. The plaster mold (an early cast) was made of flour and egg whites and was applied to the injured area. Both of these methods left the bone immobilized and gave it a chance to heal.<ref name=":4" /> |
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==== Burn treatment ==== |
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[[Burn]] treatment also required a specific approach by physicians of the time. This was due to burning oil, water, and arrows which were used in combat. In the early stages of treatment there was an attempt to stop the formation of [[blister]]s. The burn was prevented from becoming dry by using anointments placed on the burn. These anointments typically consisted of vinegar, egg, rose oil, opium, and a multitude of different herbs.<ref name=":4" /> The ointment was applied to affected area, and then reapplied as needed. |
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==See also== |
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*[[Byzantine medicine]] |
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*[[Cucupha]] |
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*[[History of hospitals]] |
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*[[History of medicine]] |
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*[[History of nursing]] |
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*[[Ibn Sina Academy of Medieval Medicine and Sciences]] |
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*[[Irish medical families]] |
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*[[Life expectancy]] |
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*[[Medicine in the medieval Islamic world]] |
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*[[Medieval demography]] |
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*[[Plague doctor]] |
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*[[Plague doctor contract]] |
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*[[Plague doctor costume]] |
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*[[Theriac]] |
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==Footnotes== |
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{{Reflist|30em}} |
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==Further reading== |
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* Bowers, Barbara S. ed. ''The Medieval Hospital and Medical Practice'' (Ashgate, 2007); 258pp; essays by scholars |
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* Getz, Faye. ''Medicine in the English Middle Ages.'' (Princeton University Press, 1998). {{ISBN|0-691-08522-6}} |
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* Mitchell, Piers D. ''Medicine in the Crusades: Warfare, Wounds, and the Medieval Surgeon'' (Cambridge University Press, 2004) 293 pp. |
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* Porter, Roy.''The Greatest Benefit to Mankind. A medical history of humanity from antiquity to the present.'' (HarperCollins 1997) |
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* {{cite journal | author = Siraisi Nancy G | year = 2012 | title = Medicine, 1450–1620, and the History of Science | url = | journal = Isis | volume = 103 | issue = 3| pages = 491–514 | doi = 10.1086/667970 | pmid=23286188}} |
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===Primary sources=== |
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* Wallis, Faith, ed. ''Medieval Medicine: A Reader'' (2010) [https://www.amazon.com/Medieval-Medicine-Readings-Civilizations-Cultures/dp/1442601035/ excerpt and text search] |
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==External links== |
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* [http://digilander.libero.it/camdic/MEDIEVAL%20MEDICINE.htm Medieval Medicine] |
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* [http://digital.library.ucla.edu/immi/ "Index of Medieval Medical Images"] UCLA Special Collections (accessed 2 September 2006). |
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* [http://www.freewebs.com/bandersnatch42 "The Wise Woman"] An overview of common ailments and their treatments from the Middle Ages presented in a slightly humorous light. |
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* [http://www.lib.unc.edu/dc/mackinney/index.html "MacKinney Collection of Medieval Medical Illustrations"] |
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* [http://backdoorbroadcasting.net/2009/10/peregrine-horden-whats-wrong-with-medieval-medicine/ PODCAST: Professor Peregrine Horden (Royal Holloway University of London): 'What's wrong with medieval medicine?'] |
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* Walsh, James J. ''[http://www.bookdome.com/history/Medieval-Medicine/index.html Medieval Medicine]''(1920), A & C Black, Ltd. |
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* [http://www.learner.org/interactives/middleages/healtact2.html] Interactive game with medieval diseases and cures |
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* [http://hdl.loc.gov/loc.rbc/rosenwald.0004 Encyclopedic manuscript containing allegorical and medical drawings] From the [https://www.loc.gov/rr/rarebook/ Rare Book and Special Collections Division] at the [[Library of Congress]] |
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{{Middle Ages wide 2}} |
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{{DEFAULTSORT:Medieval Medicine}} |
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[[Category:History of medieval medicine| ]] |
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[[Category:Science in the Middle Ages]] |
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[[Category:Humorism]] |
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Revision as of 19:45, 20 February 2018
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