Speech Anglo-Saxon Medicine
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Speech: Anglo-Saxon Medicine
Ladies and gentlemen, due to their limited resources, Anglo-Saxons were compelled to utilize different methods in their bid to address various ailments hat undermined their quality of life. In essence, their efforts were geared towards providing holistic and sustainable treatment; one that put in consideration wide ranging factors and aimed at restoring the health of the mind, body and spirit. The complexity of the then ailments also made them to provide religious explanations for the types of treatments that they offered to the population. Thus their medical procedures were not only complex, they were also intriguing and relatively mystical especially considering that the cultural beliefs and practices that they held in high regard were unknown to the translators.
The availability of the surviving Anglo-Saxon text has been instrumental in addressing the ambiguity that compounded the relative medical knowledge. Anglo-Saxon medical knowledge is generally restricted to herbal remedies, charms and medical texts. Analyses of this have underscored certain consistencies with the medical practices that were assumed in England. Seemingly, monastic infirmaries were increasingly employed in healing the sick and restoring health accordingly. The physicians according to Suzuki placed great emphasis on use of prayer because of their lack of understanding of important medical procedures too. Based on the current monastic infirmaries and existing texts, it is important to unravel the actual physician’s milieu; was he a cleric, a mystic or a well trusted mad man
Current research indicates that the Anglo-Saxon culture is characterized by various pagan themes. These can be traced back to Germanic homelands and were mainstreamed in the medical treaties in a bid to preserve the magical beliefs and idea that characterized paganism. The employment of plant in treating ailments was considered imperative for curing the sick and protecting the same from the enemies and challenges posed by nature. The development of the Anglo-Saxon medicine was also influenced by the dynamic trends, beliefs and traditions that were assumed by the populations. This is apparent in the medical changes that occurred after the introduction of Christianity. In this regard, religious practices were included in the relative practices. The characteristic ‘faith’ of religion was considered important in inspiring the treatment and process of curing. Illness was considered a sin that triggered suffering which would in turn by only cured by faith. The physician in this regard was playing the role of a mediator between God and the patient.
The relative Anglo-Axon texts were available both in Italian or English. In most instances, the texts contained information regarding the herb and in some cases, this information was accompanied by a colored illustration of the herb. Another notable feature of these texts is that most of them ended with an optimistic proclamation. This had diverse implications on the faith of the individuals that employed the prescriptions. For instance: ‘Cress (Nasturtium) 1. In case a man’s hail fall out, take juice of the wort which one names nasturtium and by another name cress, put it in the nose, the hair shall grow”. In the preceding paragraph, the instructions of the prescription are very clear and they indicate that when an individual looses hair, wort of cress needs to be applied through the nose. Notably, it needs with the optimistic phrase, ‘and the hair will grow’.
There were certain charms that were essentially based on the beliefs and practices of the respective populations. In this regard, it is argue that such charms were employed in ‘treating’ diseases whose cure or treatment had not been identified by the respective communities. To a great extent, the medicine men in this regard relied heavily on the faith of the individual. An example of this includes the Lacnunga charm that states ‘If cysts pain a man at the heart, let a virgin go to a spring which runs straight east, and draw forth one cup full, with [in the direction of?] the current, and sing thereon the Creed and Pater noster, and then pour it into another vessel; and let him/her draw again a second and sing again the Creed and the Pater noster; and do so that you have three [cupfuls]; do this nine days; soon he will be well’. Likewise, this has precise directions regarding the treatment of cysts pain. However, no medicine is employed in this scenario and haling of an individual is entirely depended on his faith and the ability to follow instructions strictly. Just like he former, this also ends with a positive proclamation of ‘all will be well”.
Bald’s Leechbook is considered an Anglo-Saxon medical resource that provides useful insights regarding the competence of the Anglo-Saxon physicians when compared to the modern physicians. The leech book is organized by disease or illness and no by plant as in the Anglo-Saxon herbal. The relevant remedy and relative procedure is then listed under the respective disease. It is argued that the Leech book was basically aimed for instruction because of the fact that physicians preferred knowing the symptoms before understanding the remedy for the disease. Later, the details in the Leechbook by Bebe were rearranged in a bid to enhance accuracy of the proposed treatments. An example of Leechbook’s entry for belly pain and illness includes:
‘For pain or illness of the belly: 1. The dry powder of earth (malum terre) 6 scruples in 3 cups of wine given to drink, effectively relieves pain. 2. Again; give to the fasting sufferer one half pint of linseed bruised in one pint of strong vinegar and boiled thoroughly; it helps wonderfully. 3. Again: the ashes of burned bread pounded with here cups of wine given to drink removes pain…’
Likewise, the preceding prescription has an optimist undertone that characterizes the Lacnunga and Hebarium. Although the entry is incomplete, it is surprising that it provides precise and ideal steps to cure. To begin with, the patient is instructed to take concocted wine that presumably relieves pain. Note the sense of optimism that is apparent in this regard. The compiler then indicates that the patient should take another concoction if the symptoms persist. The relative numerous steps indicate that the compiler had a clear understanding of the complexities of the disease and therefore provide sufficient options that the patient could benefit from. Evaluation of the Leechbook indicates that these have various errors and some of the treatments were meaningless. From a historic point of view, it is widely agreed that this marked the beginning of formal medical scholarship.
Also worth mentioning are the monastic infirmaries that were apparent at the physician’s work place. The monastic infirmaries ascertained that God’s punishment of sin was temporary. The infirmaries hosted the ill, the elderly as well as the delicate monks. Although they played various roles, their primary role was to host the sick. This was in line with the religious provisions that required Christians to care for the sick as put forth by St. Benedict. Likewise, the conditions in the infirmaries were in line with the religious standards and provisions that are outlined in the bible.
In this regard, the physician played an important role of providing care for the soul as I headed towards divinity. Thus as aforementioned, the physicians were intermediaries between God and the ailing person. Seemingly, Anglo-Saxon medicine incorporated diverse religious belief and practices. The relative charms were further intermingled with Germanic traditions and Christian view points to enhance their healing power. Certainly, the ultimate cure was based not only on plant and herbs but also on a rich culture that further enhanced the sustainability of the relative medical practices. A physician at this point is also considered to have some mystic powers because of the great reliance of certain charms on supernatural powers.
Aclasic example n this regard pertains to the Benedictine charm:
Nine were [blank]node’s sisters, then [turned] the nine to VIII, and the VIII to VII, and the VII to VI, and the VI to V, and the V to IIII, and the IIII to III, and the III to II, and the II to I, and the one to none. Let this be medicine [lib] for you for kernel and for scrofula and for worm, and for every evil. Sing benedicite nine times.
The patient in most instances placed great emphasis on reciting this charm. It is worth noting hat this charm is in line with the Christian and traditional Germanic concepts that define the power of word in healing. His charm is an example of mystical healing because of the characteristic supernatural power of its words. The inherent inconsistency in words was not considered meaningless; rather the relative words were considered to be unique and could only be comprehended by specific persons. Seemingly, the physicians and the patients needed to exercise persistence in faith for them to inspire healing.
Certainly Anglo-Saxon medicine was the complex and comprised of medical texts, monastic infirmaries, spiritual and traditional beliefs and practices and activities of the physicians. Naturally, these concepts are also apparent in the modern medical procedures. The underlying aim of modern medical procedures is to provide healing and restore health to the ailing population. Just like the modern physician, the well trusted and multifaceted mystical cleric managed to persevere and devise important measures to enhance the health conditions of the populations.
At this point, it can not be disputed that the field of medicine has also undergone various advancements. Initially, it was believed to be triggered by sin but currently, scientific evidence has ascertained that indeed most of the disease can be cured by medicine. From an objective point of view, modern medical practices including pill can be considered to be actually miraculous. The Anglo-Saxon physician used a complex blend of Christian, pagan, and spiritual medical theories to heal the ill. Essential the Anglo-Saxon physician was a well-trusted mystical cleric who’s milieu is tantalizingly analogous to today – ultimately we all still pray, we all still hope, and we all still trust that our “punishments” will vanish.
Bibliography
Arsdall, Anne. Medieval Herbal Remedies: The Old English Herbarium and Anglo- Saxon Medicine. New York: Rutledge, 2002.
Cameron Malcolm. Anglo-Saxon Medicine. Cambridge: University Press, 2006
Suzuki Seiichi. Anglo-Saxon Button Brooches: Typology, Genealogy, Chronology. USA: Boydell Press, 2008.
