{"id":89,"date":"2020-04-07T11:34:15","date_gmt":"2020-04-07T10:34:15","guid":{"rendered":"https:\/\/vikingsof.me\/blog\/?p=89"},"modified":"2024-09-01T14:35:36","modified_gmt":"2024-09-01T13:35:36","slug":"viking-surgery-medicine","status":"publish","type":"post","link":"https:\/\/vikingsof.me\/blog\/viking-surgery-medicine\/","title":{"rendered":"Viking Age Surgery and Medicine"},"content":{"rendered":"\n

It is very difficult for people in the 21st Century to fully comprehend the rudimentary state of medicine and healing of a thousand years ago. Steeped in ancient superstition, people then believed that ill-health had more to do with God (or Gods) and worship than any other factor. In an age where the existence of germs was unknown and the circulation of the blood as yet undiscovered, many so-called ‘cures’ and remedies belonged to the world of quackery, old wives’ tales and a gullible populace.<\/p>\n\n\n\n

The Anglo-Saxon word for doctor was Lach, from whence derives the word leech; hence the common title of collections of remedies ‘A Booke of Leechdoms.’ That universal panacea for all ills, the humble leech, so beloved of the Middle Ages and ‘Blackadder’ alike, takes its name from this early word rather than the other way round. There are those, however, who, quite cruelly suggest that this epithet, as applied to modern private practitioners of the art, is not entirely inappropriate! Many early lachs were monks, and other learned people.<\/p>\n\n\n\n

Despite the perceived wisdom of these ‘doctors’, our ancestors knew little of the workings of the human body. Indeed, in the few remaining texts dealing with Anglo-Saxon medical procedure, magical remedies and charms are used as treatments, often in conjunction with holy days and solar or luna events on the calendar – but not on one of the ‘Egyptian Days’ where a healer must not let neither man’s nor beast’s blood be diminished.<\/em><\/p>\n\n\n\n

One such charm used to remove a fever is unbelievable to modern eyes and would act as a placebo at best:<\/p>\n\n\n\n

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“For fever: One shall take several little wafers such as are offered [at the Mass], and write these names on each wafer: Maximianus, Malchus, Iohannes, Martinianus, Dionisius, Canstantinus, Serafion. Then afterwards one shall sing the charm which is named hereafter, first in the left ear, then in the right ear, then over the top of the man’s head; and then let a virgin go up to him and hang it on his neck, and let this be done thus for three days. He will soon be better.<\/em>“

Here came stalking in an (inspiden) creature,<\/em>
Had his (haman) in his hand,<\/em>
Said that you were his steed.<\/em>
I Lay for thee his (teage) on the neck.<\/em>
They began to move from the land.<\/em>
As soon as they came for the land.<\/em>
Then his limbs began to cool.<\/em>
then came stalking in the animal’s sister.<\/em>
Then she made an end and swore oaths<\/em>
That never this should do harm to the sick one<\/em>
Nor to the one who might get this charm<\/em>
Or who knew how to sing this charm. Amen, so be it.<\/em><\/p>\nLacnunga<\/em><\/cite><\/blockquote>\n\n\n\n

Despite these superstitions, there were still practical procedures to deal with ailments. Much of our understanding of Anglo-Saxon medicine comes from only a few texts, and extrapolations from the earlier Roman period. While there is the odd bit of evidence of surgery performed on a broken bone, there has been no archaeological discoveries of tools, or salves, or medicine. However, we can build a picture of a number of procedures and cures from the combined texts of the Venerable Bede, Bald’s Leechbook<\/em>, the Lacnunga<\/em>, latin texts translated into Old English and others such as the Roman Celsus<\/em>. The Viking Sagas also occasionally describe cures and techniques for healing. It is likely that many remedies were simply passed down through the generations; but as we know from the game of ‘Chinese Whispers’ this is hardly going to lead to the consistent application of medicine!<\/p>\n\n\n

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\"Astronomical
Astronomical pages from Bede, Harley MS 3091 from the British Library.<\/figcaption><\/figure>\n<\/div>\n\n\n

Cures<\/h2>\n\n\n\n

Some Anglo-Saxon remedies could work, even if their effectiveness is questionable when put up against modern medicine, or the severity of the ailment.<\/p>\n\n\n\n

A compound of leek and garlic (antibiotics) mixed with wine in a brass or copper container released cytotoxic properties \u2013 literally salt in the wounds. It would be painful, but useful against infection. Bald’s Leechbook<\/em> describes this for a remedy against a stye on the eyelid.<\/p>\n\n\n\n

Honey was also used as an antiseptic \u2013 it’s high sugar content draws out water from bacteria cells, dehydrating and killing them. While the Viking Age Lachs’ would not know this, the effects could be seen as a wound heals rather than festers, turns septic or gangrenous.<\/p>\n\n\n\n

The use of the herb marrubium vulgare<\/em>, or horehound, as a treatment for a cough is still used today in lozenges \u2013 the Roman, Celsus and the author of Bald’s Leechbook certainly knew that it worked:<\/p>\n\n\n\n

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“For a cough: boil a good deal of horehound in water, sweeten and give the man a cupful to drink.”<\/em><\/p>\nBald’s Leechbook, Volume III<\/em><\/cite><\/blockquote>\n\n\n\n

While they didn’t know the roots of families of plants (sometimes using a plant because its name sounds like it should work on a body part, or against an affliction), experimentation and results were at least noteworthy. It is clear that an awful lot of trial and error led to workable cures.<\/p>\n\n\n\n

Surgical Procedure<\/h2>\n\n\n\n

Just as today, the Viking Age doctors could perform operations on wounded men and women. The tools are broadly the same as today, but larger and less precise: scalpels, knives, tweezers, pincers, saws. It’s unlikely that a surgeon’s tools would belong to a specialised kit. It’s more likely that should a limb need to be amputated, the surgeon would call on the carpenter for his saw; or a seamstress for her needles and silk thread to suture a cut. Other tools might include irons to cauterise a wound, the preferred method of closing a wound, and probably the most devastating to the patient – although he might not have to worry about infection from a dirty needle!<\/p>\n\n\n\n

The irons are placed into a fire until red hot, the wound is held closed with pincers and the hot iron is placed upon the wound, searing the flesh shut. Without anaesthetic, the pain would be unbearable. The patient may have been given strong alcoholic drinks, or small amounts of the poisonous hemlock or belladonna – both methods dangerous during surgery as they thin the blood. Simply knocking him unconscious wouldn’t be without risk either with one wrong move inadvertently ending his life. The screams emanating from the lach’s ‘surgery’ must have sounded absolutely horrendous. Perhaps the patient was given something to clench between his teeth, but more often than not, mercifully, he probably passed out.<\/p>\n\n\n\n

Even with the risks, these surgeries must have had a degree of success. A simple procedure, like draining an abscess is described by Bede:<\/p>\n\n\n\n

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…the physician Cynifrid, who was present at both her death and exhumation. Cynifrid used to relate that during her last illness she had a large tumour under the jaw. “I was asked,” he said, “to open the tumour and drain away the poisonous matter in it. I did this, and for two days she seemed somewhat easier…<\/em><\/p>\nEcclesiastical History of the English People<\/em><\/cite><\/blockquote>\n\n\n\n

There are also much more dangerous procedures. A stomach wound, perhaps from battle, comes up in many texts.<\/p>\n\n\n\n

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If someone’s bowels be out […] put the bowel back into the man, sew it together with silk<\/em><\/p>\nBald’s Leechbook<\/em><\/cite><\/blockquote>\n\n\n\n

Celsus also describes the treatment of a stomach wound where the intestines have fallen out, and a similar procedure seems to have been used on Thormod after the Battle of Stiklestad, described in Heimskringla, a saga about the Kings of Norway.<\/p>\n\n\n\n

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Sometimes the abdomen is penetrated by a stab of some sort, and it follows that intestines roll out. When this happens we must first examine whether they are uninjured, and then whether their proper colour persists. If the smaller intestine has been penetrated, no good can be done, as I have already said. The larger intestine can be sutured, not with any certain assurance, but because a doubtful hope is preferable to certain despair; for occasionally it heals up. Then if either intestine is livid or pallid or black, in which case there is necessarily no sensation, all medical aid is vain. But if intestines have still their proper colour, aid should be given with all speed, for they undergo change from moment to moment when exposed to the external air, to which they are unaccustomed. The patient is to be laid on his back with his hips raised; and if the wound is too narrow for the intestines to be easily replaced, it is to be cut until sufficiently wide. If the intestines have already become too dry, they are to be bathed with water to which a small quantity of oil has been added. Next the assistant should gently separate the margins of the wound by means of his hands, or even by two hooks inserted into the inner membrane: the surgeon always returns first the intestines which have prolapsed the later, in such a way as to preserve the order of the several coils. When all have been returned, the patient is to be shaken gently: so that of their own accord the various coils are brought into their proper places and settle there. This done, the omentum too must be examined, and any part that is black is to be cut away with shears; what is sound is returned gently into place in front of the intestines. Now stitching of the surface skin only or of the inner membrane only is not enough, but both must be stitched…<\/em>

..The signs when the small intestine and the stomach have been wounded are the same; for food and drink come out through the wound;<\/em><\/p>\nCelsus, De Medicina<\/em><\/cite><\/blockquote>\n\n\n\n

In Heimskringla<\/em> the wound is diagnosed by ingesting a soup with a strong odour:<\/p>\n\n\n\n

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The girl said, “Let me see thy wound, and I will bind it.” Thereupon Thormod sat down, cast off his clothes, and the girl saw his wounds, and examined that which was in his side, and felt that a piece of iron was in it, but could not find where the iron had gone in. In a stone pot she had stirred together leeks and other herbs, and boiled them, and gave the wounded men of it to eat, by which she discovered if the wounds had penetrated into the belly; for if the wound had gone so deep, it would smell of leek.<\/em><\/p>\nHeimskringla<\/em><\/cite><\/blockquote>\n\n\n\n

The probing, diagnosis, surgical procedure are what you would expect in today’s hospitals; a learned doctor with years of evidence using the best tools he or she has at their disposal. As a patient, you’d probably just hope the ‘magic’ would work.<\/p>\n\n\n\n

Further Reading<\/h2>\n\n\n\n

For more about Viking and Anglo-Saxon medicine, see more posts on the blog!<\/a><\/p>\n\n\n\n