Professional Documents
Culture Documents
Christos Papadopoulos
Abstract
Introduction
The so-called ιατροσόφια . . . a diluted and darkened decoction of the
ancient teaching, mixed with all kinds of superstitious ingredients, sympa-
thetic (therapeutic) means, and exorcism formulas. (Karl Krumbacher, as
cited in Touwaide 2007:154)
Journal of Modern Greek Studies 27 (2009) 107–130 © 2009 by The Johns Hopkins University Press
107
108 Christos Papadopoulos
and harmonious fashion, they blend the macrocosm of the world; that
is, the elements and seasons, with the microcosm of the individual
composed by the four humors in the form of four females intertwined,
separate in their form and color, yet fully interconnected. The choice
of the female figure to represent each humor is typical of medieval
representations of personified abstract qualities such as the cardinal
virtues, vices, nature, and fortune. The facial features depict a female
form in a rather expressionless manner and, although nude, there are
scant further signs of female anatomy. It is a distinctive work, possibly
following an older original as this pattern of corresponding figures is
not unusual (Sears 1986:25–31). Nevertheless, the work reveals a realistic
appreciation of the inter-connective characteristics of humoral theory
and a competent understanding of the scientific reasoning underpin-
ning the ancient text.
As the inclusion of the Italian authors Mateoli and Castor (Durante)
shows, the texts were not mere interpretations of ancient wisdom. Thera-
peutic advice was added into an ιατροσόφιον as new medical knowledge
became available from a wide variety of sources. One manuscript claims
112 Christos Papadopoulos
. . . περι πως εγίνη ο κόσμος παρά Θεού και πως εγίνη και
ο άνθρωπος και ότι από τέσσερα στοιχεία τον έκαμεν ο Θεός
. . . και διά τι λέγεται ο άνθρωπος άνθρωπος και ο Αδάμ διά τι
ωνομάσθη Αδάμ. Των θείων διδασκάλων, κεφάλαιον α΄
. . . on how the world was created by God and how man was
created and that he was created from four elements by
God; and why man is called man and Adam named Adam.
Chapter a’ of the divine fathers. (AA, Mar, fol. 17)
than “the air” as the cause of the disease in humans. Until that time,
mirroring professional medicine, iatrosophic remedies offered:
Διά την καθημερινήν θέρμην, Κίνα και ροδακίων
την ψύχαν κοπάνισον κάμε χάπια.
It is thought that the Greek letters in the incantation are the acro-
nym of secret words forming a mystical prayer known only to the priest
and similar to those frequently encountered in other iatrosophic manu-
scripts. Such incantations were in common usage and outside authorised
Church prayers. Notably, the Fourlanos remedies include instructions
for a potion to release a married couple from αμπόδεμα, which is sus-
pected maleficium (harm by supernatural means) to influence a marital
relationship (Kontomichis 1988:213). Evidently, eighteenth-century
clerical healing among the Orthodox community included a plurality of
practices engaged both in pastoral care and treatments for sickness. Its
offerings span supernatural cures and natural remedies. Importantly, the
demarcation of natural or supernatural therapies, officially approved or
irregular, was a subject scarcely occupying the congregation.
Regular social networks influence the manner in which perceptions
evolve. As the case of Papa Fourlanos shows, in the longue durée of Otto-
man, and to some extent Venetian, rule, it was natural that the centrality,
122 Christos Papadopoulos
medical practitioners and the public; rather, it was the opposite, where
a strong healing tradition transmitted orally from generation to genera-
tion compensated for and contributed to the meager medical literature
of the time (Wear 2000:61). The abundance of iatrosophic prescriptions
using natural products as remedies, and written in the demotic language,
validates their oral provenance and close affiliation with the ordinary
Greek man and woman.
In the process of assimilation of therapeutic beliefs of all types
and from all sources for the community’s benefit, iatrosophic texts
embraced and transmitted miscellaneous remedies that included magical
and magico-religious practices. Widely held beliefs in the paranormal
had been a characteristic of Greek society since classical times, and
such notions continued well into the early modern period. Writing in
the seventeenth century, the Chiot theologian, physician, and scholar,
Leo Allatios, alludes to the widely held supernatural beliefs and heal-
ing practices of the Greek community (Hartnup 2004:252). Some were
acceptable while others were proscribed by the Orthodox Church. In
the iatrosophic corpus there is further evidence of the community’s
preoccupation with the “supernatural,” especially in matters relating to
health and disease. These customs are perhaps the most discomforting
aspect for scholars who sought the towering presence of Hippocratic
rationalism in the post-Byzantine Greek iatrosophic texts. Yet, the history
of later medicine in Europe is “first of all one of continuing pluralism”
(Lloyd 2003:235). In this context, the Greek community sought cures
from its considerable healing tradition within the framework of its own
experience and understanding. The iatrosophic corpus abounds with
examples of such remedies:
Εις μαγουλήθρες γράφουνται η κάτωθεν
πεντάλφα και εξάλφα
Conclusion
Incantations for cure fused the Christian with the pagan and affirmed
Donald Nicol’s view of Greeks having “a sense of belonging to a theo-
cratic society” which, importantly, included non-Orthodox supernatural
forces (1979:130). Crucially, Greek Orthodoxy practiced a “vernacular”
religion. Most often, priests were chosen from local folk and probably
tutored in nearby monasteries rather higher schools of divinity studies.
They spoke in the local accent and needed to supplement their meager
incomes with teaching and agriculture. Indeed, in the demotic language
and healing character of the texts, we detect the closeness of the cleri-
cal community to the Orthodox flock and the multi-faceted aspects of
their pastoral care. In this context, the Church strengthened its authority
over the affairs of its parishioners as the principal source of knowledge
and expertise. The close connection of the Church to healing institu-
tions and prayers was widely acknowledged and readily received by the
Orthodox congregation.
In addition, iatrosophic texts illustrate how, at the popular level,
Orthodoxy accommodated science. Unlike the more energetic West-
ern medical deliberations in the matter of disease causation and cure,
seventeenth- and eighteenth-century Greek Orthodoxy on the whole
lacked the philosophical motivation and local means for a wider debate
on the subject. For a thorough inquiry very few among the congregation
had access to medical schools, patristic works, and the opportunity to
compare Western treatises outside Orthodox Church circles. Moreover,
the prevailing socio-political climate of the Tourkokratia was not con-
ducive to intellectual debates in the matter. For the vast majority of the
highly spiritualized Greek Orthodox society, doctrinal transactions of
medical beliefs between the congregation and its clergy, psychological
aspects of belief and imagination, models and metaphors to comprehend
illness, and the struggle to protect one’s self from the threat of disease
took a special form and meaning.
What of Krumbacher’s “superstitious ingredients and exorcism
formulas?” In relation to iatrosophic texts and modern notions of the
“rational” and “scientific,” G. E. R. Lloyd’s seminal Magic, Reason and Expe-
rience, Studies in the Origins and Development of Greek Science (1979) should
be noted. Magical beliefs and the “irrational” have been part of Greek
life since antiquity and in the study of early modern Greek culture what
matters is that “magic” took place in a setting of pluralistic community
beliefs and customs regarding the supernatural.
With some exceptions, the study of post-Byzantine medical manu-
scripts has been ignored by the wider academic community. Yet, evaluated
from the “prism” of a broader, social history of medicine, the texts make
it possible to observe Greek Orthodox culture “from below” and gain
128 Christos Papadopoulos
NOTES
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