By John Slater
Early sleek Spain used to be 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 kind carried with them to the farthest reaches of the monarchy their very own principles approximately illness and future health. those principles have been, in flip, stimulated by way of neighborhood cultures. This quantity tells the tale of encounters between scientific cultures within the early smooth Spanish empire. The twelve chapters draw upon a wide selection of assets, starting from drama, poetry, and sermons to broadsheets, commute bills, chronicles, and Inquisitorial records; and it surveys a massive nearby scope, from Mexico, to the Canary Islands, the Iberian Peninsula, Italy, and Germany. jointly, those essays suggest a brand new interpretation of the circulate, reception, appropriation, and elaboration of rules and practices relating to disorder and well-being, intercourse, monstrosity, and loss of life, in a ancient second marked by way of non-stop cross-pollination between associations and populations with a determined stake within the functioning and regulate of the human physique. eventually, the amount discloses how clinical cultures supplied demographic, analytical, or even geographic instruments that constituted a specific form of map of data and perform, upon which have been plotted: the neighborhood utilities of pharmacological discoveries; treatments for social unrest or decline; areas for political and institutional fight; and evolving understandings of monstrousness and normativity. clinical Cultures of the Early smooth Spanish Empire places the background of early smooth Spanish medication on a brand new footing within the English-speaking international.
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Additional resources for Medical Cultures of the Early Modern Spanish Empire
The second statistic is based on the Abecedario de relaxados, reconciliados y penitenciarios (Index of the relaxed, the reconciled and the penitentiary), a manuscript to be found in the Huntington Library in San Marino, California. 3 percent of all cases tried). 10 Puyomate is also mentioned, but this plant has not been identified botanically to date. Nohemí Quesada points out that no pre-Hispanic references have been found concerning puyomate. Quesada says the plant was used in “love magic” and was required to attract or repel another person.
It was a venue riddled with misunderstandings and mutual dependencies, in which no inhabitant could survive without the others. Land in Acámbaro was organized into agricultural dependencies throughout the Colonial period. This was also the case in the neighboring regions of the Bajío, the Central Plateau, and in the south (Tutino 9–372). In the case of Acámbaro, Indians were allowed to keep some land that they probably used for agriculture (mostly corn) during the wet season; they were also employed as day laborers in haciendas owned by Spaniards (Acuña IX: 60).
In addition to Hernández, Toribio Motolinía and Juan de Cárdenas, among others, wrote about peyote during the sixteenth century. Cárdenas was, like Hernández, a physician. In his Problemas y secretos maravillosos de Indias (1591), Cárdenas shows himself to be ambivalent about hallucinogenic effects. At times, the vocabulary he uses to make sense of New World drugs is drawn from European flora: mandrake, henbane, and black nightshade enabled him to explain peyote, puyomate, and ololiuhqui. At other times, however, Cárdenas reproduces discourses about religious heterodoxy: in describing the effects of the plants, he invokes images of witches, potions, and the devil.