CL 113 Golden Apples Ch. 12
CL 113 Golden Apples Ch. 12 CL 113LEC
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This 4 page Class Notes was uploaded by Lauren Palermo on Sunday February 21, 2016. The Class Notes belongs to CL 113LEC at University at Buffalo taught by Woodard, R D in Fall 2015. Since its upload, it has received 53 views. For similar materials see Myth & Religion Anc World in Classical Studies at University at Buffalo.
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Date Created: 02/21/16
Golden Apples: Chapter 12- The Medical Tradition of the Indo-Europeans “Medically treating a disease” Established by the corresponding Latin word “medeor, medius” – to heal, healer Avestan vi-mad “To treat a sick person” The forms of the root med reveal different meanings Oscan- meddiss “judge” Greek -“To care for, lord chief” Gothic -mitan “to measure” Armenian- mit “thought” Old Irish- midiur “to decide, judge, consider” Measure is imposed on things and assumes understanding, reflection, and authority Measure of moderation violates or ignores that rule This is why modus has a moral sense that can be seen in modestus “moderate modest” Greek “having concern, chief, to settle on a plan” Leads back to the idea of authoritatively taking measures appropriate to the situation Explains why Oscan med-diss designates the judge Latin medeor “to care for, to heal” and Avestan vi-mad Restricts the broader sense of med which can be defined as to take measures of order with authority and reflection; to apply a deliberate plan to a confused situation Indo-European “medicine” assumed reflection, competence, and authority Avesta Presented as a purely practical classification of curative procedures There are three kinds: the “medicine of the knife”, the “medicine of the plants” and the “medicine of charms” The three types of disease are distinguished by specifying the treatment appropriate to each leads them to believe that those who treated patients with the knife, plant, and charms were already coordinating their practice in terms of rudimentary theory Pindar Reveals an ancient tradition that has all the earmarks of a school myth intended to legitimate teaching supposed to be of divine origin Three types of disease Spontaneous ulcer- the body engenders by itself Exhaustion- from the effects of heat or the cold Wounds- caused by weapons Three types of treatment (each correspond to a type of disease) Charms- applied to wounds o In the odyssey, the son of Autolykos uses a charm to staunch the flow of blood from Odysseus’s wound Plants- applied to the limbs or imbibed in potions heal the exhaustion of the body Incisions- used for ulcerous sores Avesta’s classification Charm corresponds with magra Plants- to urvara Incision to the knife Since the treatment procedures are identical they concluded that body afflictions were classified according to the same categories These three procedures are common to all medicine and people of all ages have resorted to incantations, simples, and knives The grouped/coordinated parts of a doctrine are distinctive possession of the Indo-Europeans No other ancient medicine reveals such a hierarchical relationship of 3 treatments linked together in an organic way To justify the reconstruction of the doctrine- they proposed to add a third to the list: Rig Vega Nasatyas Presented as healers of three types of diseases whose names are coordinated by cit The blind man- afflicted with a malady reputed to be divine; which is taken to be a sign of supernatural sight or poetic inspiration (Tiresias/Homer)- only a god could heal it or a “charm” The meager man- suffered from consumption that ate away his body; the treatment for this was medication with plants which nourished and healed him The broken man- a man with a fracture; required the care of a surgeon Vedic poet Offered us a mirror image of the doctrine contained in Pindar and the Avesta The Rig Veda refers to the same Indo-Euro conceptions The doctrine was established by 3 independent and concordant attestations Sets forth a series of practices with a summa of medical knowledge, virtue of its origins is a mythic “totality” embodied by a healing god (Apollo in the legends of Asclepius, Aryaman in Mazadean medicine, the Asvins (Nasatyas in Vedic medicine) Three medicines has an instrument attributed to one of the three social classes The charm- the priests/magicians The knife- warriors Plants- farmers Their function is to heal not represent The relation between malady and remedy suggests that both are complementary aspects of an ambivalent representation of social attributes Healing is only half of the power
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