Holy Medicine: Patron Saints of Wounds Due to Animal Bites.

The cult of saints in Western Europe developed during the late period of antiquity and the early Middle Ages. Their importance to European society was undeniable; holy medicine was the only hope for people, because there were no doctors. The number of saints had increased over the years, and people sought medical help from them through prayer and other religious practices. Some of the saints became "specialized" in treating various wounds and dermatologic diseases. During our research, we tried to determine whether the cult of saints led to the develop-ment of hospitals that treated skin diseases, as discovered in the Hospital Brother of Saint Anthony. A large number of saints who were patrons of wounds and skin diseases were collected in three studies. In the first report, we presented a great number of saints who were patrons to treat animal bites. The second report presented patron saints of wounds, ulcers, burns, and frostbites; and the third report decsribed saints who treated contagious diseases (such as ergotism, leprosy, and scabies). The phenomenon of holy medicine is part of the history of dermatology and is important due to "specializations," which refer to an understanding of skin diseases and the methods of treating various wounds and dermatologic diseases.

Holy medicine: Patron saints of wounds due to animal bites.

The cult (system of religious beliefs and rituals) of saints in Western Europe appeared in the 3rd century CE and gained momentum from the 4th to the 6th centuries. Its importance for European society in late antiquity and the early Middle Ages was undeniable; holy medicine was the only hope for sick people because the number of physicians was insufficient, and usually physicians were helpless in the face of most of the ailments that plagued society at that time. The number of saints had increased over the years, and people sought medical help from them through prayer and other religious practices. Some saints "specialized" in the treatment of various wounds, including skin diseases. Our research revealed many saints who were patrons of wounds and skin. They can be collected in three groups: patron saints against snakebites and dog bites; patron saints of the treatment of wounds, ulcers, burns, and frostbite; and patron saints against spreadable diseases such as ergotism, leprosy, and scabies. The large number of saints who were patrons against snakebites and dog bites shows the relevance and importance of the problem. In our research, we tried to find out whether the cult of saints led to the development of hospitals for the treatment of skin diseases like ergotism in the hospital of Brother St. Anthony or only in miracles of healing emphasizing the power of faith in the cure of diseases.

St. Zenobius, the Patron Saint of Injured Children and Non-accidental Trauma.

St. Zenobius (337-417), second only to John the Baptist as a Patron Saint of Florence, revived a 5-year-old boy who appeared to be dead after he was struck by an ox cart, one of his several acts of resurrection for which he was revered. His miracles inspired some of the greatest artists of the Florentine Republic, including Ghiberti and Botticelli. Celebrated from Late Antiquity as protector of the city, St. Zenobius might also be considered the guardian of injured children. But it wasn't the only instance where he had to revivify an injured child: a boy died while he was entrusted to the saint's care, a circumstance that today would qualify as non-accidental trauma (NAT) from neglect and prompt an investigation from the police and child protective services.

Les démoniaques dans l'art: Charcot and the "hysterical saints".

Professor Jean-Martin Charcot was the founder of clinical neurology and one of the prominent researchers in the field of hysteria in the 19th century. His book Les démoniaques dans l'art is a representation of hysterical symptoms in religion and religious art. This paper aims to discuss Charcot's descriptions of hysteria in religion and his "hysterical saints".

Professor Jean-Martin Charcot foi o fundador da neurologia clínica e um dos pesquisadores mais proeminentes no campo da histeria durante o século XIX. Seu livro Les démoniaques dans l'art é uma representação dos sintomas histéricos na religião e arte religiosa. Esse artigo objetiva discutir as descrições de Charcot de histeria na religião e seus "santos histéricos".

Saints, demons, and faith - A review of the historical interaction between Christianity and epilepsy.

The view that epilepsy is caused by demonic possession prevailed throughout the Middle Ages and re-emerges in rare cases of misguided exorcisms even in modern Western societies. This review reflects on the biblical sources of the demonic understanding of seizures and the subsequent marginalization of people with epilepsy. While the development of science led to a decline in beliefs of supernatural causes of seizures, the link between Christianity and epileptology is sustained through recurrent considerations of epileptic phenomena among religious figures. The influence of epilepsy on the legacy of historical persons of Christianity should be regarded with caution because of limited clinical evidence in historical documents. However, it should be acknowledged that religious experiences, as well as general religiosity, can be important in modern-day epilepsy care as they are shown to have psychological, societal, and even clinical implications. Further studies should expand our knowledge on the contemporary importance of the Christian tradition for people with epilepsy.

Saints Cosmas and Damian and the Traditions of Faith and Charity in Medicine.

Sts. Cosmas and Damian, the twin patron saints of medicine, were once among the most recognized saints in Christendom. In today's secularized society their prominence is much less known. The saints were beheaded during the violent persecutions of Christians in the Roman Empire in the end of the 3rd century and the first years of the fourth. Their story, however, is more than miracles and martyrdom. The history of Sts. Cosmas and Damian show the connection between medicine of Classical Greece and the worship of doctor-saints in early Christendom, and the tradition of charity to the poor in medical care.

Goiter in a Fresco by Giovanni Luigi Valesio (1611, Church of Saints Eusebio and Vittore, Peglio, Como).

In the Fresco, "Faith and Its Fight Against Heresy (1611, Church of Saints Eusebio and Vittore, Peglio, Como)" is depicted as an old woman with 'scattered and steep hairs', ugly and physically in poor condition, also due to the presence of a voluminous goiter.

Belly fat or bloating? New insights into the physical appearance of St Anthony of Padua.

Over the centuries, iconographic representations of St Anthony of Padua, one of the most revered saints in the Catholic world, have been inspired by literary sources, which described the Saint as either naturally corpulent or with a swollen abdomen due to dropsy (i.e. fluid accumulation in the body cavities). Even recent attempts to reconstruct the face of the Saint have yielded discordant results regarding his outward appearance. To address questions about the real appearance of St Anthony, we applied body mass estimation equations to the osteometric measurements taken in 1981, during the public recognition of the Saint's skeletal remains. Both the biomechanical and the morphometric approach were employed to solve some intrinsic limitations in the equations for body mass estimation from skeletal remains. The estimated body mass was used to assess the physique of the Saint with the body mass index. The outcomes of this investigation reveal interesting information about the body type of the Saint throughout his lifetime.

Le patologie di Giustiniano e le profilassi mediche in voga nella Proto Bisanzio. Gli Adynata come eccezionale cura / Justinian’s pathologies medical prophylaxis in the early byzantium. Adynata as an exceptional care

Questa ricerca confronta i dati raccolti dai testi riguardanti l’imperatore Giustiniano con le informazioni concernenti la casistica delle malattie sessuali nel contesto della Proto Bisanzio. Un testo agiografico, la Vita di San Sansone, racconta: una grave malattia colpisce Giustiniano agli organi genitali e i medici non sono in grado di curarla. La patologia viene risolta da un miracolo di San Sansone. Questo adynaton pone l’imperatore in uno ‘spazio di copertura’. Dopo il 23° o 24° anno del suo regno, Giustiniano soffre disturbi ad una gamba, accompagnati da dolore durante la minzione. Körbler ipotizza che questi sintomi siano dovuti alla sifilide. Il disturbo alla gamba viene curato dall’intercessione dei santi Cosma e Damiano. La malattia dell’imperatore si rivela dunque come luogo della letteratura agiografica. L’adynaton poi conferma l’istituzione imperiale ed afferma l’adeguatezza del sovrano.(AU)

This research compares the collected data from texts regarding the life of Emperor Justinian with information on cases of sexual diseases in the Early Byzantium contest. A hagiographical text, The Life of Saint Samson, recounted: a serious illness affected Justinian to the genital organs and doctors didn’t have a care. The disease was resolved by a miracle of San Samson. This adynaton placed the Emperor in a coverage space. After, in the 23rd or 24th year of his reign, Justinian suffered a leg pain, accompanied by pain during the urination. Körbler hypothesized that these symptoms were due to syphilis. The disturbance at the leg was cured by the intercession of Saints Cosma and Damian. Rather the emperor’s illness was detected as a literary locus of hagiography. The adynaton confirms the foundation of the imperial institution and affirms the adequacy of the sovereign. (AU)

Saint Roch and Social Distancing During Pandemics: Lessons to be Remembered.

Surprisingly, Catholic hagiography can teach us a lot about medicine. As an example, we present here the history of Saint Roch who is considered, along with Saint Sebastian, one of the two main Saints who act as protectors against plagues and have often been invoked by Catholic people during the recent COVID-19 pandemic. Whereas Saint Sebastian is associated with plagues only symbolically, Catholic tradition considers Saint Roch to have had real contact with the bubonic plague. Indeed, during his pilgrimage to Rome, Saint Roch helped people suffering from the plague and was, subsequently, himself infected. He was then forced to retire in solitary confinement to avoid the plague's spread and followed scrupulously the necessary restrictive measures. Saint Roch's story provides useful lessons about the importance of social responsibility by respecting the restrictive rules during difficult times such as the COVID-19 epidemic.

[Saints and urology : The right saint for every disease]. / Heilige und die Urologie : "Für jede Krankheit den richtigen Heiligen".

During Medieval and Renaissance times up to the 19th century hagiotherapy was a common part of many different health offerings in society. Within the field of urology, kidney stone disease and venereal (sexually transmitted) diseases were the favourite subjects. Even today, the names of St. Libory, St. Roche, St. Apollinaire and St. Dionysius are common within the culture of remembrance in Europe and the USA.

The Dark Age of medieval surgery in France in the first part of Middle Age (500-1000): royal touch, wound suckers, bizarre medieval surgery, monk surgeons, Saint Healers, but foundation of the oldest worldwide still-operating hospital.

PURPOSE: During the Middle Ages, the Christian church established itself as the dominant force over all aspects of medieval life, including the practice of medicine. As the Church's influence expanded across Europe, the role of lay practitioners in medicine declined, and clerics gradually assumed the role of healers in surgical practice as the cure of the soul was felt to take precedence over cure of bodily ills. MATERIAL AND METHODS: A retrospective analysis of hospital foundation, old-school surgical techniques still used today was performed during the first part of the Middle Age. RESULTS: The Hospital Hotel Dieu in Paris was founded and remains the oldest worldwide still-operating hospital. The monastery became a resting place for travelers, as well as a place of refuge for the sick. As this role expanded, monks often developed considerable surgical expertise. This led to fierce competition for saintly relics and pilgrims. Among the myriad of saints to whom powers of healing were ascribed, the names of Damian and Cosmas figure prominently in medical history. Old-school medieval surgery was also performed with some bizarre techniques such as lip service by wound suckers, cautery, blood-letting, leech therapy, and maggot therapy. CONCLUSION: This account of surgery before it became scientific is based on a chronology that runs from the Clovis baptism to the reign of Charlemagne; much of the medicine in this period was based on ancient doctrines; indeed, much of the development of medicine in the period called as "Dark Age" was due to the slow and difficult business of recovering and trying to understand ancient medicine.

BETWEEN MEDICINE AND FAITH. THE HISTORY OF THE ALLEGED BLESSED ALBERTO BESOZZI AND THE AUTHENTICITY OF HIS RELICS

The monastery of Saint Catherine of Sasso was built overhanging the eastern shore of Lake Maggiore in the municipality of Leggiuno (VA). In particular, our paper concerns the relics housed in the Sacellum of the church of St. Caterina. According to the tradition, the first Sacellum dedicated to the saint was built before the 16th century over a medieval hermit's refuge. The chronicle, the Historieta, remembers that, in the 12th century, a merchant of Arolo, Alberto Besozzi, survived the lake crossing shipwreck and made a vow to St. Catherine of Alexandria. He decided to retreat in prayer in a cave on that part of the coast. The Sacellum, now incorporated in the monastery complex (at the bottom of the central nave of the church), preserved human remains of Blessed Alberto in the past. We present the important role that the Sacellum and the relics have played not only for the faith, but also for the devotion of pilgrims and local people. In this context, this monument is related to the sense of religiosity and spirituality that pervaded medieval life, where every form of prayer is to be materialized in the physicality of a tangible creation.

Saints and "Possession": A Case Review Bordering Ethnopsychiatry and Cultural Diversity.

The migrations of modern times have exposed psychiatrists and other medical experts to elements from other cultures which have to be recognised and discerned from pathology. In the present paper, we offer an overview of both historical and modern witnessings of various kinds of "possession", with shedding light on the whole process of diagnostics-taking into account all aspects that make a person as an individual: with particular emphasis on origin, lifestyle, moral values, and ethical norms what is sometimes easily associable with culture-bound phenomena, and sometimes overstepping the border of clinical disturbance, to maximise the possibility of recovery.