Download Medical Cultures of the Early Modern Spanish Empire by John Slater PDF
By John Slater
Early glossy Spain was once an international empire during which a startling number of clinical cultures got here into touch, and sometimes clash, with each other. Spanish infantrymen, ambassadors, missionaries, sailors, and emigrants of every type carried with them to the farthest reaches of the monarchy their very own principles approximately disease and health and wellbeing. those rules have been, in flip, inspired by way of neighborhood cultures. This quantity tells the tale of encounters between clinical cultures within the early glossy Spanish empire. The twelve chapters draw upon a wide selection of resources, starting from drama, poetry, and sermons to broadsheets, trip debts, chronicles, and Inquisitorial records; and it surveys a big neighborhood scope, from Mexico, to the Canary Islands, the Iberian Peninsula, Italy, and Germany. jointly, those essays suggest a brand new interpretation of the flow, reception, appropriation, and elaboration of principles and practices regarding ailment and healthiness, intercourse, monstrosity, and demise, in a old second marked through non-stop cross-pollination between associations and populations with a determined stake within the functioning and keep an eye on of the human physique. eventually, the quantity discloses how clinical cultures supplied demographic, analytical, or even geographic instruments that constituted a specific type of map of information and perform, upon which have been plotted: the neighborhood utilities of pharmacological discoveries; remedies for social unrest or decline; areas for political and institutional fight; and evolving understandings of monstrousness and normativity. clinical Cultures of the Early sleek Spanish Empire places the historical past of early smooth Spanish medication on a brand new footing within the English-speaking international.
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2. In this case, Ana María de Soria asks an Indian to help her find a young mestizo woman (14 or 15 years old) who lives in Ana María’s home. The Indian ingests the peyote, but the herb does not “speak to his heart,” so he is unable to tell Ana María where the young woman might be. The story is highly unsettling due to the fear expressed by Ana María concerning reprimands she is likely to receive from her brother or her husband (AGN/Inquisición/vol. 342/exp. 15/f. 356). María de Castro—after ordering masses to pray for finding her daughter and praying to various saints and virgins, without results—resorts to an Indian (she claims she can’t recall whether male or female) who takes ololiuhqui to try and divine the whereabouts of her daughter.
In his wide-ranging analysis, Aguirre Beltrán concluded that the practices that emerged from the contact between Mesoamerican cultures and the new settlers were distorted iterations of ancestral usages, containing “extraneous,” foreign elements that contaminated indigenous traditions (144). He was much more interested in examining how these “original” and “ancestral” traditions were maintained in the face of Inquisitorial coercion than he was in considering how new cultures, symbols, and practices might have been generated through mutual influence.
The first “edict of faith” which forbade the use of “the herb or root called peyote” was published in 1620. The Inquisitors deemed the use of this plant son de tal calidad, que comidos crudos y por ser amargos, beben tras ellos o comen con ellos un poco de miel de abejas; y de allí a poco rato veían mil visiones, en especial culebras, y como salían fuera de todo sentido, parecíales que las piernas y el cuerpo tenían lleno de gusanos que los comían vivos, y así medio rabiado se salían fuera de casa, deseando que alguno los matase” (Motolinía 24).