Ever wonder why people put leeches on their skin in the Middle Ages?
Medieval bloodletting was all about healing via balancing the four bodily humors: blood, phlegm, yellow bile, and black bile.
This is everything you need to know about medieval bloodletting and the four humors. 🧵
Medieval bloodletting was all about healing via balancing the four bodily humors: blood, phlegm, yellow bile, and black bile.
This is everything you need to know about medieval bloodletting and the four humors. 🧵
Galen, Aristotle and Avicenna were great contributors to the corpus of the medieval understanding of humoral theory.
The concept of humors originated in ancient Greek medicine, as they were even mentioned by Hippocratic treatises, and were defined as “specific bodily fluids essential to the physiological functioning of the organism”.
A book called De Natura Hominis (“On the Nature of Man”) by the 4th-century Christian philosopher Nemesius was what presented the standard set of four humors.
The concept of humors originated in ancient Greek medicine, as they were even mentioned by Hippocratic treatises, and were defined as “specific bodily fluids essential to the physiological functioning of the organism”.
A book called De Natura Hominis (“On the Nature of Man”) by the 4th-century Christian philosopher Nemesius was what presented the standard set of four humors.
The four humors are blood (sanguine), phlegm (phlegmatic), yellow bile (choleric) and black bile (melancholic).
The balance of humors was responsible for both physical and physiological disposition, hence the modern use of the adjectives phlegmatic, choleric, melancholic and sanguine to describe one’s character.
The historical development of humoral theory and its relation to therapeutic bloodletting is extensive.
The balance of humors was responsible for both physical and physiological disposition, hence the modern use of the adjectives phlegmatic, choleric, melancholic and sanguine to describe one’s character.
The historical development of humoral theory and its relation to therapeutic bloodletting is extensive.
Aristotle talked of the importance of different kinds of blood in animals and associated “hot, thin, clear blood” with intelligence and courage.
Avicenna, the Persian author, separated good humors from bad humors, calling bile a superfluous fluid that should be eliminated.
Now before we explore how bloodletting balanced these humors, let’s dig further into explaining each of these four bodily fluids and their associations.
Avicenna, the Persian author, separated good humors from bad humors, calling bile a superfluous fluid that should be eliminated.
Now before we explore how bloodletting balanced these humors, let’s dig further into explaining each of these four bodily fluids and their associations.
Phlegm (Phlegmatic)
Phlegm is an umbrella-term for all whitish secretion besides milk and semen, which can either be acidic, watery, salty, sweet or mucilaginous.
It was seen as an early stage of blood development and was associated with the brain because of the color of brain tissue and cerebrospinal fluid, hence its connection to calmness and intellect.
Phlegm is an umbrella-term for all whitish secretion besides milk and semen, which can either be acidic, watery, salty, sweet or mucilaginous.
It was seen as an early stage of blood development and was associated with the brain because of the color of brain tissue and cerebrospinal fluid, hence its connection to calmness and intellect.
Yellow Bile (Choleric)
Sometimes referred to as red bile, this bodily fluid was associated with the gallbladder and, like blood and black bile, was believed to be produced in the liver.
It was associated with childhood as well as anger and irascibility.
Sometimes referred to as red bile, this bodily fluid was associated with the gallbladder and, like blood and black bile, was believed to be produced in the liver.
It was associated with childhood as well as anger and irascibility.
Black Bile (Melancholic)
Black bile, connected to pensive sadness and old age, was believed to be associated with an “imagined receptacle” in the spleen.
Black bile, connected to pensive sadness and old age, was believed to be associated with an “imagined receptacle” in the spleen.
Blood (Sanguine)
Blood, related to happiness and optimism, was believed to be a mixture of the pure blood humor and small amounts of the other three humors, which were all produced as a byproduct of the body’s production of blood.
Blood, related to happiness and optimism, was believed to be a mixture of the pure blood humor and small amounts of the other three humors, which were all produced as a byproduct of the body’s production of blood.
Bloodletting, besides as a treatment for balancing the humors, was necessary for a physician, because by drawing the blood into an open container and examining its “changes in color and partial separation” they could determine how much of the other three humors were in the patient’s blood.
The two biles, in their “good form,” were believed to clean and strengthen blood, and semen was seen as a mere refined version of blood.
It was also believed that food, after turning into chyle in the stomach, was literally “cooked” into blood in the liver.
The two biles, in their “good form,” were believed to clean and strengthen blood, and semen was seen as a mere refined version of blood.
It was also believed that food, after turning into chyle in the stomach, was literally “cooked” into blood in the liver.
In the later Middle Ages, with the rise of universities and cathedral schools in urban areas across Europe, regulated organizations began to professionalize the trade of the surgeon or barber-surgeon.
In Venice, there was a College of Physicians by 1316 which focused on a wide range of different medical practices.
Bloodletting, however, was by far the most common medical practice throughout the Middle Ages, especially as it was less painful than cautery.
In Venice, there was a College of Physicians by 1316 which focused on a wide range of different medical practices.
Bloodletting, however, was by far the most common medical practice throughout the Middle Ages, especially as it was less painful than cautery.
Since all humors were believed to be in the blood, and since it was believed that by “disordered complexion” these humors could transform into unwanted secondary humors, bloodletting, or phlebotomy as it's called, allowed these unwanted humors to be removed from the body so that the liver could produce more clean, pure blood.
Surgical venesection was much more common than leeches for bloodletting, but the use of leeches was still normal.
Precise incisions using knife, lancet or fleam could pinpoint a specific vein more easily than leeches, and for different conditions different veins, as pointed out in the manuals and textbooks of the time, were used.
Medical encyclopedists from the Muslim world who wrote in Arabic were most influential in shaping the medical practices of the West.
Precise incisions using knife, lancet or fleam could pinpoint a specific vein more easily than leeches, and for different conditions different veins, as pointed out in the manuals and textbooks of the time, were used.
Medical encyclopedists from the Muslim world who wrote in Arabic were most influential in shaping the medical practices of the West.
Such Muslim authors as Rhazes, Haly Abbas, Avicenna and Albucasis were widely read by Western practitioners.
This is because after the 12th-century Renaissance when Aristotle was being rediscovered and reintroduced into Latin via Arabic translations of old Greek texts so too were many Greek texts on medical practices such as those by Galen.
These textbooks and manuals with diagrams and charts informed practitioners on proper ligation of the arm and stemming of the blood; pre- and post-procedure diet, the season of the year, the time of day and position of the moon and planets were also taken into account.
This is because after the 12th-century Renaissance when Aristotle was being rediscovered and reintroduced into Latin via Arabic translations of old Greek texts so too were many Greek texts on medical practices such as those by Galen.
These textbooks and manuals with diagrams and charts informed practitioners on proper ligation of the arm and stemming of the blood; pre- and post-procedure diet, the season of the year, the time of day and position of the moon and planets were also taken into account.
The practitioner, whether an apprenticed barber or university-trained physician, had to use these Greco-Islamic manuals alongside their experience to determine whether a large amount of blood should be drawn out at once or smaller amounts over time depending on the condition.
They also had to decide whether blood should be drawn out from the site of the affliction or on the opposite side of the body to encourage the bad humors to migrate away from the affliction.
They also had to decide whether blood should be drawn out from the site of the affliction or on the opposite side of the body to encourage the bad humors to migrate away from the affliction.
Practitioners were also informed that children, the old and the weak should not be phlebotomized.
Also, certain treatments of phlebotomy related to the regulation of hot and cold humors were less recommended by Arabic writers because they lived in hotter climates.
The practice most used for regulating the temperature of humors was cautery, which, like phlebotomy, became more popular with the spread of Greco-Islamic sources in Europe, as Albucasis wrote heavily on the topic.
Also, certain treatments of phlebotomy related to the regulation of hot and cold humors were less recommended by Arabic writers because they lived in hotter climates.
The practice most used for regulating the temperature of humors was cautery, which, like phlebotomy, became more popular with the spread of Greco-Islamic sources in Europe, as Albucasis wrote heavily on the topic.
To illustrate how bloodletting impacted medieval people, here is a real-life account.
In 1156, Peter the Venerable, Abbot of Cluny, because he was a learned monk with more medical knowledge than the average patient, second-guessed and questioned the Galenic treatment he was receiving for a disease known as catarrh.
Not liking what his local medici were telling him, he wrote back and forth with one esteemed medicus named Bartholomeus for sounder advice.
In 1156, Peter the Venerable, Abbot of Cluny, because he was a learned monk with more medical knowledge than the average patient, second-guessed and questioned the Galenic treatment he was receiving for a disease known as catarrh.
Not liking what his local medici were telling him, he wrote back and forth with one esteemed medicus named Bartholomeus for sounder advice.
In his correspondence with Bartholomeus, Peter stated that monastery business had caused him to postpone his bi-monthly bloodletting.
He also informed that his local medici had told him that bloodletting during an attach of catarrh could cause loss of speech or death.
So, understandably, he had some considering to do.
He also informed that his local medici had told him that bloodletting during an attach of catarrh could cause loss of speech or death.
So, understandably, he had some considering to do.
Peter was confounded as to what he should do and feared that his lack of bloodletting might have worse consequences than his disease.
Before this, he had been receiving routine bloodletting all his life, and he believed a build-up of phlegm in his blood was causing his fever.
Then, Peter finally decided to go ahead with drawing out a large amount of blood throughout a three-week period, but unfortunately his catarrh did not go away and, as he had feared, he began to lose his speech.
His loss of speech soon meant he was no longer able to perform his liturgy and preaching.
Before this, he had been receiving routine bloodletting all his life, and he believed a build-up of phlegm in his blood was causing his fever.
Then, Peter finally decided to go ahead with drawing out a large amount of blood throughout a three-week period, but unfortunately his catarrh did not go away and, as he had feared, he began to lose his speech.
His loss of speech soon meant he was no longer able to perform his liturgy and preaching.
Now local medici were telling him that his ill health had been worsened by the bloodletting for he now had a loss of heat in the blood and cold phlegm was building up in his veins.
He was recommended a hot, moist treatment of food and medicine, but he second-guessed the medici again, fearing that maybe it was worse to keep postponing his bloodletting.
The esteemed medicus Bartholomeus also counseled against further phlebotomy, recommending more hot baths and, for Peter’s headache, a treatment of cautery to the head.
He was recommended a hot, moist treatment of food and medicine, but he second-guessed the medici again, fearing that maybe it was worse to keep postponing his bloodletting.
The esteemed medicus Bartholomeus also counseled against further phlebotomy, recommending more hot baths and, for Peter’s headache, a treatment of cautery to the head.
This real-life account shows us how powerful the belief in Greco-Islamic medical tradition was to medieval people in Europe.
It was believed that Peter’s illness was caused by an imbalance of humors and the prescribed treatments were supposed to re-balance them.
It shows bloodletting as a regular health routine and the anxiety that can arise from not being able to get this treatment regularly.
It was believed that Peter’s illness was caused by an imbalance of humors and the prescribed treatments were supposed to re-balance them.
It shows bloodletting as a regular health routine and the anxiety that can arise from not being able to get this treatment regularly.
My main source where you can find all this information:
Siraisi, Nancy G. Medieval and early Renaissance medicine: an introduction to knowledge and practice. University of Chicago Press, 2009.
Siraisi, Nancy G. Medieval and early Renaissance medicine: an introduction to knowledge and practice. University of Chicago Press, 2009.
Thank you for reading.
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