From New Spain to Damascus: Ottoman Religious Authorities and the Making of Medical Knowledge on Tobacco

This article examines the translation, circulation, and adaptation of the medical opinion of Spanish physician Nicolas Monardes (d. 1588) on tobacco in the Ottoman Empire. In addition to medical and encyclopedist authors, the spread of new medical knowledge in learned and eventually popular registers was the result of the efforts of religious authorities. These latter authorities, namely jurists, Sufis, and preachers, took an interest in the bodily and mental effects of smoking for its moral implications. In forming their medical-moral discourse, they sought and studied contemporary medical works of both Ottoman and European provenance. Challenging the strict division between learned and popular medicine, this article argues that Ottoman religious authorities, while often excluded from the history of medicine, played significant roles in the circulation, adaptation, and localization of medical knowledge.

Prayer and Physic in Seventeenth-Century England

Historians have often represented prayer as an instrumental response to illness. We argue instead that prayer, together with physic, was part of larger regimes to preserve health and prevent disease. We focus on early modern England, through the philosophical writings of the physician, Robert Fludd, and the medical records of the clergyman, Richard Napier. Fludd depicted health as a fortress and illness as an invasion by demons; the physician counsels the patient in maintaining and restoring moral and bodily order. Napier documented actual uses of prayer. As in Fludd’s trope, through prayer, Napier and his patients enacted their aspiration for health and their commitment to a Christian order in which medicine only worked if God so willed it. Prayer, like physic, was a key part of a regime that the wise practitioner aimed to provide for his patients, and that they expected to receive from him.

Mechanica Medicina Sacra: Biblical Vegetarianism in Philippe Hecquet’s Theological Medicine

In the early eighteenth century, the French Jansenist physician Philippe Hecquet began publishing prolifically on the benefits of what he called “meatless medicine,” calling for a “Catholic cook” to guide France’s physical, moral, and spiritual health. This paper analyzes Hecquet’s defense of vegetarianism as an early modern example of a distinct kind of Biblical medicine – what Hecquet termed “theological medicine” – in the context of his understanding of bodily mechanism, natural history, and Biblical literalism, in his Traité des dispenses du carême (1709) and La medecine théologique, ou la medecine créée (1733). I argue that vegetarianism was the first principle of Hecquet’s Biblical medicine, which he considered both a natural and revealed truth to be grasped and applied by the pious physician.

Medicine, God, and the Unseen in Eleventh/Seventeenth-Century Morocco

In the late seventeenth century, the head of the Salihiyya Sufi lodge in the far south of Morocco, Abu al-ʿAbbas Sidi Ahmad al-Salihi al-Dar‘i (d. 1144/1731), wrote a poem of over a thousand lines on medicine, a long composition that went on to enjoy great popularity. The Worthy Gift of Medicine (al-Hadiya al-maqbula fi l-tibb) drew on a wide range of sources, including the Arab-Galenic tradition and Prophetic medicine, and in the fashion of the time, al-Salihi wrote a long commentary to fully explain it. Al-Salihi’s medical writings thus provide a productive entry point into the nature of medical writing and practice in early modern Morocco, as well as the historiographical narratives that have structured the ways in which they have been studied.

Faith in Drugs: The Material and Immaterial Effects of Medication in the Early Modern French Catholic World

This article explores a set of medications, called les remèdes des pauvres, that were distributed from the late seventeenth century onward to the sick poor of rural France and to French missions abroad. Although it was eventually absorbed into the French state as a form of royally sponsored poor relief, this drug distribution network began in 1670 as a distinctly ecclesiastical endeavour, aimed at allowing parish priests, missionaries, and charitable laywomen to imitate the healing ministry of Christ and his apostles. While critics saw them as peddling a dangerous chemical drug in poor villages, their promoters argued that the active charity involved in distributing the remedies, and even the faith placed in their effectiveness by the sick, played an important role in effecting their cures. As such they offer a useful perspective on the shifting boundaries between medical charity and medical commerce, as well as between natural and supernatural healing.

Inquisitor as Physician: Friars, Inquisitors, Women, and Medical Knowledge in Early Colonial New Spain (1530–1650)

New Spain was the site not only of one of the largest-scale missionary enterprises in Christian history, but also of a prolonged encounter among diverse medical traditions of Mesoamerican, African, and European origin in which male missionaries were central. Given the paucity of licensed physicians in the colony, religious involvement in medical practice remained significant throughout the colonial period. This paper considers the confluence of religion and medicine in the encounters that friars and inquisitors had with women, arguing that in these encounters, missionaries and inquisitors participated in the translation, circulation, and creation of medical knowledge and positioned themselves as both theological and medical authorities, as proponents and translators of Galenic medical theory, and as “confessor-physicians” rather than “confessor-judges.” Women thus played a crucial interlocutory role in the articulation of a colonial religio-medical regime whose primary framers were not physicians, but clergymen.

Early Franciscans in England: Sickness, Healing and Salvation

From their first arrival in England in 1224, the Franciscans were concerned with the treatment of ill-health for both practical and spiritual reasons. Many brothers fell sick, and their illnesses required both interpretation and treatment. Some friars practised healing on their brethren and on lay patients. This article will focus on the question of the relationship between the religious vocation of the friars and the exigencies of sickness. Little evidence survives in England in the form of administrative records. But two early Franciscan writings (Tractatus de adventu fratrum minorum in Angliam, and the letters of Adam Marsh OFM, d. 1259) throw significant light on attitudes to illness and practical responses.

Characterisations in Britain of Isaac Newton’s Approach to Physical Inquiry in the Principia between 1687 and 1713

In order to gain a better understanding of the impact and circulation of the first edition of the Principia, we offer an analysis of public perceptions in Britain of Isaac Newton’s approach to physical inquiry in the Principia between the appearance of its first and second editions, in 1687 and 1713, respectively. We treat Newton’s readers as actors with distinctive scholarly backgrounds and interests rather than as followers or popularisers of a “Newtonian philosophy,” a label we find to be largely absent in the historical record before 1713, when it was purposefully used by Roger Cotes in his preface to the second edition of the Principia. Through our survey, we gain considerable insight into how Newton’s readers characterised the Principia and its author. We establish that British readers of the first edition of the Principia ascribed a relatively stable and interrelated number of characteristics to Newton’s natural philosophical approach, although different readers emphasised different things. We also show that the most detailed accounts of Newton’s natural philosophical approach were, not surprisingly, given in polemical contexts. We find that it is only at the very end of this period, and in polemical contexts, that the notion of a “Newtonian philosophy” with a specific and pathbreaking approach to physical inquiry arose.