The Assisi Chartula by the hand of Saint Francis: non-destructive characterization by spectroscopic spectrometric and optical methods

Just two examples of writings by the hand of S. Francesco are known to exist: a letter to Brother Leone, kept in the archives of Spoleto cathedral and the Chartula, displayed in the Hall of Reliquaries at Assisi's Sacro Convento. For the first time in its history the Chartula has undergone a series of non-destructive analyses, with the object of establishing its current state of conservation and the types of inks used in its making. A new display case has been designed and built for the improved conservation of this precious document. The new housing substitutes an ancient case, which was located inside the original reliquary.

St. Francis came at dawn--the miraculous recovery of a hemiplegic monk in the Middle Ages

We present the English translation of a remarkable case report from the 13th century. A collection of miracles ascribed to St. Francis contains the story of a young monk suddenly afflicted by a neurological disorder characterized by hemiplegia, speech problems and confusion. St. Francis' appearance led to complete recovery. From a theological and literary point of view, the text includes many allusions to the miracles performed by Jesus and to pagan traditions from Asclepius to Ovid. Retrospective neurological diagnoses range from a prolonged ischemic neurological deficit (PRIND) to psychogenesis. This case history is a rare example of faith healing in its contemporary context.

[Skin and knife. Attributes of St. Bartholomew]

St. Bartholomew, who was born in Kana/Galilee in the first century, is known as one of the twelve apostles of Jesus and is associated with skin diseases due to the attribute "skin" which he carries over his arm like a coat or blanket. Curing the daughter of King Polymios in Armenia led to his doom. He was flayed alive and subsequently crucified. Michelangelo's Last Judgment (1536-1541) in the Sistine Chapel of the Vatican shows him as flayed and holding his own skin in his hand. Today he is regarded as the patron saint of dermatology because of his association with the skin.

[Luke, evangelist and physician]

Luke, author of the Third Gospel and the Acts of the Apostles was also a physician. As he was born in Antioch he was probably Greek. He travelled with the Apostle Paul. He was born in Antioch he as probably Greek. He travelled with the Aspostle Paul. He was the only gospel writer to have been accurate in his medical analysis, for example to locate a paralysis with precision and use Hippocratic tradition terms. He might have been chosen as the patron saint by the medical corporation at the end of the Middle Ages. From the fifteenth century, the University doctors' first day had been the eighteenth of October, that is St Luke's Day. On their seals, several French medical colleges had an invocation to Saint Luke (with a winged bull at his feet as a symbol) and to the Virgin Mary. Medical corporations and painters' guilds had chapels dedicated to Luke at the end of the fourteenth century. In the sixteenth century, Painting Academies were to be called "Saint Luke's" Apart from being famous as a doctor, Luke is known as Virgin Mary's painter. In his gospel he was speaking about her in detail and with tenderness. In Syria and in Rome some paintings were attributed to him. In some fifteenth century engravings, Luke was depicted as a writer of the Gospel or a painter, and sometimes he was dressed as a physician. Nowadays some medical centres are named after him and some French doctors celebrate the eighteenth of October.

[Saints as protectors against falling sickness]

In Christian Europe of the High Middle Ages, saints played a central role in the everyday life of the ailing. Alongside healing attempts which involved magic and/or scientifically-based medicine, the invocation of specific patron saints for protection against evils or for the curing of ailments was a widespread practise. A large choice of patron saints was "ävailable" for a wide range of diseases, especially those nowadays classified as neurologic or psychiatric. For the falling sickness alone, e.g., there is evidence of some twenty patron saints reputed to have a particular involvement. Surprisingly, there is no evidence of a comparable devotion to patrons for apoplectics. This "negative result"is confirmed by a thorough examination of medieval sources. St. Wolfgang and St. Andreas Avellino are the only two proven stroke patrons. Both, however, were only known within their respective locations. The absence of a specific supportive Christian figure for stroke victims deserves particular analysis: The high fatality rate of apoplexy and the lack of commercial interest on the part of the Christian places of pilgrimage may serve as possible explanations.

Abject pilgrimage and healing in Jaume Roig's Spill

In the Spill o Llibre de les dones, the 15th century writer and physician from Valencia, Jaume Roig, uses the motif of pilgrimage to attack earthly women, particularly women healers. Roig undermines the salutary function of medieval pilgrimage in order to expose worldly women in their effort to harm male pilgrims. Since men cannot rely on earthly women, they must seek a healing encounter with the Virgin, whose salutary ministrations are always constant and efficacious. Roig's assault on women through pilgrimage relates to wider social attempts to marginalize traditional women healers from legitimate salutary practice, since he aims to dissuade male readers from seeking women's healing services in everyday society.

Saints protectors from leprosy: historical hints of suggestive therapy?

A short overview of several saints, venerated in Christian tradition as protectors from leprosy, is offered as an introduction to a more substantial debate on the possibility and sense of analyzing historical sources and the use of their interpretation for modern medical practice. A possible psychoneuroimmunological mechanism has been advanced to relate some of the healings of leprosy reported in historical materials.

The image of a leper (?): a paradigm of hidden fears of contagious diseases (exemplified in a wall painting of Saint Elizabeth of Hungary)

This is a brief study on the popular ideas about leprosy based on an 18th century wall painting in north-western Croatia portraying Saint Elisabeth healing a sick man, possibly a leper. The analysis uses examples from the history of medicine, semantics, toponymy and iconography.

[Poverty, illness, prayer--thoughts on contemplating the votive painting of St. Notburga]

A votive painting in the chapel of St. Donatus in Pavlovec (northern Croatia) from the 18th century depicts St Notburga of Eben with two paupers, a shepherd and an invalid. Although generally venerated as patron-saint of peasants and maids, Notburga seems to have captured the imagination of the anonymous painter as the helper of the poor and underprivileged. The vicious circle of poverty and disease is evoked by this painting, as well as the popular belief in divine assistance by supplication to patron saints.

Plague, policy, saints and terrorists: a historical survey

Plague is an infectious disease of humans and animals caused by the bacterium Yersinia pestis. During the Middle Ages millions of people in Europe died from plague, whose current mortality-if untreated-ranges from 50% to 90%. The plague has been a great protagonist in history because it has often been grimly present in the collective events of humans. Its plurisecular history, tied to the whole chain of ecological balance, has had a strong influence on the collective imagination on account of its sudden occurrence and unavoidable mortality. In the past, the passage from contagion to illness ended in death, as human remedies had no effect. The only way to conquer it was invoke the incorruptible spirit of a saint. Therefore, in the past, the major plague icons were saints to whom ordinary people attributed a fame for healing. More recently, many epidemic diseases have ceded place to biological weapons, and terrorists have become the modern icons of such a threatening reality. As a matter of fact, bioterrorism has become a great public health and infection control threat, and, among the number of potential biological agents, plague has assumed a key role.

Chemical characterisation, plant remain analysis and radiocarbon dating of the Venetian "Manna di San Nicola"

A sample of oil coming from the case containing the relics of St. Nicholas the Great, preserved in the church of "San Nicolò al Lido" (Venice, Italy), has been characterised by the determination of its chemical composition, its age (radiocarbon dating) and the presence of particles of biological origin. Experimental results show that the sample is a vegetal oil, with a fatty acids composition modified by natural oxidation processes, containing pollen grains of plants from Northern Italy, and dating around 1300 A.D. These results together with an historical and artistic evaluation of the ceramic jar containing the oil, allow us to hypothesise that the jar was introduced into the case after the arrival of the relics in Venice (1100 A.D.) during one of the official inquisitions prior to that documented in 1399 A.D.

Intrusion and internalisation of the devil: popular saints vs. the Fathers of the Church

In early Christianity, and in the domain of Byzantium in particular, the devil's interference with man took two distinct forms which may be identified as "intrusion" and "internalisation". The intruding form of the devil was presented in the hagiographies of popular saints, while the internalisation form was presented and elaborated upon by the Fathers of the Church. Intrusion was the most striking and characteristic demonic interference with man. It was an invasion of the body by demons or impure spirits that took possession of the person and caused madness and other illnesses. The internalisation form of demonic interference was more subtle and sinister, and although it was not causing mental illness it was affecting the minds of people by inflaming passions and interfering with judgement, thus leading to erroneous actions, contrary to the commands of God. The two forms of demonic interference that were compatible one with the other and might coexist, emerged from the power of the devil. Intrusion was probably more appealing to and understood by the crowds of the peasants addressed by the popular saints while internalisation was better understood by the educated and the town people addressed by the Fathers of the Church. The two forms of demonic interference have had a lasting effect on religious and spiritual thought and practice till modern times.