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  • A Medieval Scrap-Heap
  • Medieval human maxilla (upper jaw bone)
  • Medieval human mandible (lower jaw bone).
  • Medieval human mandible (lower jaw bone)
  • Folio 154. Medieval mining techniques. Woodcut, 1556
  • Folio 171. Medieval mining techniques. Woodcut, 1556.
  • Medieval Science in England. A 15th century
  • Medieval Science in England. A 15th century
  • A guide to antiquities of the Stone Age in the Department of British and Medieval Antiquities.
  • The schools of medieval England / by A.F. Leach ; with forty-three illustrations.
  • The schools of medieval England / by A.F. Leach ; with forty-three illustrations.
  • A young woman in medieval dress sitting next to the deathbed of a knight. Mezzotint.
  • Anatomical male figure, showing organs. Photograph, 1960/1990?, of a reproduction after a (medieval ?) drawing.
  • Medieval ceramics from Chertsey Abbey: above, Saint George on horseback fighting the dragon ; below, fragments of tiles. Wood engraving after W. Burges 1858.
  • Medieval Christian mosaic from Santa Maria Assunta Cathedral in Aoste, Italy; representing the months of the year. Etching by C. Martel after E. Aubert.
  • The adoration of the magi. Etching by J. Swaine after R. Shipster after medieval bas-relief.
  • The Crystal Palace, London: entrance to the English Medieval Court showing part of the doorway from Tintern Abbey and statues from Wells Cathedral. Photograph, 1851/1862.
  • The wheel of fortune (left); a medieval lead coffin (right). Line engraving by J. Swaine after T. Hollis.
  • Foetus and the female reproductive system with Latin lettering. Photograph, 1960/1990?, of a detail of a (medieval?) drawing.
  • Les Eyzies de Tayac, Dordogne, France: medieval water catchment and platform in rocks above the village, looking east. Photograph, ca. 1946.
  • Borago officinalis L. Boraginaceae. Borage. officinalis indicates it was used in the 'offices' - the consulting clinics - of medieval monks. Distribution: Europe. Culpeper: “... comforts the heart, cheers the spirit, drives away sadness and melancholy, they are rather laxative than binding
  • The components of an astrolabe (a medieval instrument, now replaced by the sextant, that was once used to determine the altitude of the sun or other celestial bodies); signed "HOC FACET [SIC] VIVES" an inscribed "DON. COLVBINUS. DE. ALFIANO. MONACUS. VALLIS. VMBROSE. VTEBATUR. MD.LXXII" meaning Don Columbino de Alfiano, Monk of Vallombrosa [in Tuscany, where there was a famous monastry] used [this], 1572.
  • Nepal; street cleaning in Kathmandu, 1986. In the mid-1980s, Kathmandu was a mix of medieval architecture and urban sprawl. Television was a late-comer to Nepal but by the 1980s, the skyline of urban areas had become peppered with television aerials. Copying western culture and values became fashionable, and drug addiction amongst the young increased significantly during the decade.
  • Calendula officinalis L. Asteraceae. Pot marigold, common marigold, ruds or ruddles. Calendula, because it was said to flower most commonly at the first of each month - the 'calends' (Coles, 1657). officinalis indicates that it was used in the 'offices' - the clinics - of the monks in medieval times. Annual herb. Distribution: Southern Europe. The Doctrine of Signatures, indicated that as the flowers resembled the pupil of the eye (along with Arnica, Inula and the ox-eye daisy), it was good for eye disorders (Porta, 1588). Coles (1658) writes '... the distilled water ... helpeth red and watery eyes, being washed therewith, which it does by Signature, as Crollius saith'. Culpeper writes: [recommending the leaves] '... loosen the belly, the juice held in the mouth helps the toothache and takes away any inflammation, or hot swelling being bathed with it mixed with a little vinegar.' The petals are used as a saffron substitute - ‘formerly much employed as a carminative
  • Paeonia officinalis L. Paeoniaceae, European Peony, Distribution: Europe. The peony commemorates Paeon, physician to the Gods of ancient Greece (Homer’s Iliad v. 401 and 899, circa 800 BC). Paeon, came to be associated as being Apollo, Greek god of healing, poetry, the sun and much else, and father of Aesculapius/Asclepias. Theophrastus (circa 300 BC), repeated by Pliny, wrote that if a woodpecker saw one collecting peony seed during the day, it would peck out one’s eyes, and (like mandrake) the roots had to be pulled up at night by tying them to the tail of a dog, and one’s ‘fundament might fall out’ [anal prolapse] if one cut the roots with a knife. Theophrastus commented ‘all this, however, I take to be so much fiction, most frivolously invented to puff up their supposed marvellous properties’. Dioscorides (70 AD, tr. Beck, 2003) wrote that 15 of its black seeds, drunk with wine, were good for nightmares, uterine suffocation and uterine pains. Officinalis indicates it was used in the offices, ie the clinics, of the monks in the medieval era. The roots, hung round the neck, were regarded as a cure for epilepsy for nearly two thousand years, and while Galen would have used P. officinalis, Parkinson (1640) recommends the male peony (P. mascula) for this. He also recommends drinking a decoction of the roots. Elizabeth Blackwell’s A Curious Herbal (1737), published by the College of Physicians, explains that it was used to cure febrile fits in children, associated with teething. Although she does not mention it, these stop whatever one does. Parkinson also reports that the seeds are used for snake bite, uterine bleeding, people who have lost the power of speech, nightmares and melancholy. Photographed in the Medicinal Garden of the Royal College of Physicians, London.
  • Paeonia officinalis L. Paeoniaceae, European Peony, Distribution: Europe. The peony commemorates Paeon, physician to the Gods of ancient Greece (Homer’s Iliad v. 401 and 899, circa 800 BC). Paeon, came to be associated as being Apollo, Greek god of healing, poetry, the sun and much else, and father of Aesculapius/Asclepias. Theophrastus (circa 300 BC), repeated by Pliny, wrote that if a woodpecker saw one collecting peony seed during the day, it would peck out one’s eyes, and (like mandrake) the roots had to be pulled up at night by tying them to the tail of a dog, and one’s ‘fundament might fall out’ [anal prolapse] if one cut the roots with a knife. Theophrastus commented ‘all this, however, I take to be so much fiction, most frivolously invented to puff up their supposed marvellous properties’. Dioscorides (70 AD, tr. Beck, 2003) wrote that 15 of its black seeds, drunk with wine, were good for nightmares, uterine suffocation and uterine pains. Officinalis indicates it was used in the offices, ie the clinics, of the monks in the medieval era. The roots, hung round the neck, were regarded as a cure for epilepsy for nearly two thousand years, and while Galen would have used P. officinalis, Parkinson (1640) recommends the male peony (P. mascula) for this. He also recommends drinking a decoction of the roots. Elizabeth Blackwell’s A Curious Herbal (1737), published by the College of Physicians, explains that it was used to cure febrile fits in children, associated with teething. Although she does not mention it, these stop whatever one does. Parkinson also reports that the seeds are used for snake bite, uterine bleeding, people who have lost the power of speech, nightmares and melancholy. Photographed in the Medicinal Garden of the Royal College of Physicians, London.
  • G. Reisch, Margarita philosophica
  • A history of domestic manners and sentiments in England during the middle ages / by Thomas Wright ; with illustrations from the illuminations in contemporary manuscripts and other sources, drawn & engraved by F.W. Fairholt.
  • A history of domestic manners and sentiments in England during the middle ages / by Thomas Wright ; with illustrations from the illuminations in contemporary manuscripts and other sources, drawn & engraved by F.W. Fairholt.
  • M0004717: A physician giving a lecture to five students, taken from Nicaise: <i>'La Grande Chirurgie de Guy de Chauliac </i> (1890)