Ergotism in Norway. Part 1: The symptoms and their interpretation from the late Iron Age to the seventeenth century

Ergotism and Saint Anthony's fire

It has been widely accepted that ergot is a fungal disease caused by infection with the parasitic Claviceps purpurea leading to the development of typical black kernels n the plant. Ingestion of infected rye grains containing ergot alkaloids-usually in the form of contaminated rye bread-causes poisoning, also known as ergotism. The negative impacts of ergot contamination of grain on the health of humans and animals were first documented in ancient times. The history of ergotism shows the influence of food on human health. Although ergot has been known for ages, until the 18th century, its nature was not recognized. It was a part of the rye plant and it was used in traditional medicine. The diet was based was mostly on rye that led to neurologic disorders and gangrene. In the Middle Ages, in regions where rye was a dietary staple, many cases of a peculiar epidemic were recorded. Two names are usually used to describe it: "Saint Anthony's fire" and "holy fire," although there are many more appellations. The history of ergotism is a very important part of history of dermatology. The saint who people prayed to for protection against the disease was Anthony the Great (251-356). Monks of the Order of Saint Anthony played a particular role in treating ergotism by natural methods and specialized in treating skin diseases. Ergot alkaloids still pose a risk to human and animal safety if they appear in food.

Medieval surgery (eleventh-thirteenth century): barber surgeons and warfare surgeons in France

PURPOSE

From the eleventh to the thirteenth century, three major events marked surgery in France: the appearance of an epidemic linked to ergotism which led to numerous amputations, the emergence of barber surgeons for civilian practice, and the organization of war surgery for the First Crusade.

MATERIAL AND METHODS

If a certain separation between medicine and surgery had appeared at the beginning of the Middle Ages, it would have been from 1215 (at the time of the Lateran Council) that the real separation between medicine and surgery was made. Before this date, the surgery was done by the clergy (monks) who had some experience of surgical practice. After the Council de Lateran, the barbers will take charge of the surgery.

RESULTS

In the Middle Ages, the first cause of amputation was linked to poisoning by ergot of rye, intoxication due to the ingestion of contaminated bread. Due to ergotamine-related vasoconstriction, many patients will die with a frequency ranging from 10 to 20% in times of starvation. For survivors, gangrenes will lead to amputations made at the beginning by monks, then by the barber surgeons after 1215. With the name of barber surgeon, barbers are initially responsible for small surgical procedures, then for amputations given the epidemics linked to ergotism which led to numerous amputations. By this practice, they will acquire the knowledge of anatomy and the knowledge of the surgery. Apart from this civilian practice of surgery carried out by barber surgeons, the military practice of surgery will appear with the conquests of England and the start of the crusades which will require a more professional organization of surgery.

CONCLUSION

After 1371, as only barbers surgeons had some surgical practice, their knowledge surpassed knowledge of the university. This supremacy of the barber surgeon over the surgeons of the university will be demonstrated by Ambroise Paré.

Sagas of the Solanaceae: Speculative ethnobotanical perspectives on the Norse berserkers

ETHNOPHARMACOLOGICAL RELEVANCE

The Norse berserkers were wild warriors of Scandinavia known to enter a trance-like state that allowed them to fight with increased strength and a rage that granted them immunity to many forms of harm in battle. Though many theories have been advanced as to the cause of this state, the most widely believed is that the intoxicating mushroom Amanita muscaria was used.

AIM OF THE STUDY

The following article underlines the issues with this theory and provides an alternate intoxicant that fits with the reports of berserker behaviour much better: Hyoscyamus niger.

MATERIALS AND METHODS

Literature from a variety of disciplines pertaining to history, toxicology, pharmacology, and botany was compiled to frame and support the argument.

RESULTS

H. niger proved to be a more likely intoxicant used to induce the berserker rage state.

CONCLUSIONS

With its anticholinergic tropane alkaloids and symptom profile, H. niger is a much more likely cause of the berserker state than A muscaria. Though there is not enough archaeological and historical evidence to prove or disprove this theory, it provides a novel explanation that is at present the most viable means of understanding the berserkers' trance.

Neurotoxicity and LSD treatment: a follow-up study of 151 patients in Denmark

LSD was introduced in psychiatry in the 1950s. Between 1960 and 1973, nearly 400 patients were treated with LSD in Denmark. By 1964, one homicide, two suicides and four suicide attempts had been reported. In 1986 the Danish LSD Damages Law was passed after complaints by only one patient. According to the Law, all 154 applicants received financial compensation for LSD-inflicted harm. The Danish State Archives has preserved the case material of 151 of the 154 applicants. Most of the patients suffered from severe side effects of the LSD treatment many years afterwards. In particular, two-thirds of the patients had flashbacks. With the recent interest in LSD therapy, we should consider the neurotoxic potential of LSD.

Plant species introduced by foreigners according to folk tradition in Norway and some other European countries: xenophobic tales or not?

BACKGROUND

In their quest to understand and interpret nature, people have frequently sought religious or divine origins for plant species and their characteristics. Less often, historical events or persons are involved. This study comprises eleven cases of the latter kind, all claiming that plant species have been introduced by foreigners or at least from foreign lands.

METHODS

Based on literature data and a few cases recorded during my own ethnobotanical field work, eleven European examples of pseudo-historical plant origins are presented here, including Cakile maritima, Cicuta virosa, Lathyrus japonicus, Leymus arenarius, Primula vulgaris, and Scopolia carniolica in Norway, Heracleum mantegazzianum and/or H. persicum in Denmark, Phoenix dactylifera and P. theophrastii in Greece, and Jacobaea vulgaris in Scotland.

RESULTS

The only common trait in these stories is that foreigner or at least foreign lands are claimed as sources of the plant species. In most cases, the "historical" explanations given in folk tradition are demonstrably at odds with reality. In those cases that involve poisonous or potentially harmful species (Cicuta virosa, Heracleum mantegazzianum and/or H. persicum, Jacobaea vulgaris), or the "useless" Phoenix theophrastii, with its inedible fruits, the stories may be interpreted as xenophobic, blaming foreigners for introducing dangerous or worthless species. The remaining examples merely suggest a search for exotic and seemingly rational, if erroneous, origins for plant species and stands that people considered strange and unusual.

CONCLUSION

The spreading vectors assumed in folk tradition are correct and well documented, e.g. ship cargos (including goods and packing materials), which are responsible for introducing ballast plants and other anthropochores, and wartime activities, introducing a broad range of species (polemochores). They do not, however, apply to the species included in this study, which are either indigenous plants or introduced ornamentals. The foreigners appearing in the folk tales serve mostly as suitably exotic explanations for what is perceived "alien" plants.

Ergotism in Norway. Part 2: The symptoms and their interpretation from the eighteenth century onwards

Ergotism, the disease caused by consuming Claviceps purpurea, a highly poisonous, grain-infecting fungus, occurred at various places scattered throughout Norway during the eighteenth and nineteenth centuries. By focusing on these cases we chart the changing interpretations of the peculiar disease, frequently understood within a religious context or considered as a supernatural (e.g. ghostly) experience. However, there was a growing awareness of the disease ergotism, and from the late eighteenth century onwards it was often correctly interpreted as being due to a fungus consumed via bread or porridge. Also, nineteenth-century fairy-tales and regional legends reveal that people were increasingly aware and fearful of the effects of consuming infected grain.