major part in the lives of mediaeval Jews. They served as foodstuffs, herbs,
cosmetics, condiments and incense as well as in home industries such as
tanning, dyeing and ink production.^43 The mediaeval mind often associated
the healing herbs with magical qualities, and it is usually impossible to
divorce the purely therapeutic from the magical and superstitious in such
prescriptions. Thus, herbs gathered in a cemetery were considered of high
medicinal value because of their association with the spirits and their occult
potency.^44
In the Roman period medicine sellers had their own professional and
social organisation and, in the Middle Ages, during periods of both Moslem
and Christian rule, herbalists and purveyors of medication had proper
supervision and were educated in medicine and pharmacy. In the Arab
world many of these practitioners inherited their skills through numerous
generations of the same family. It should not be thought that these medica-
tions were without effect. Indeed, the efficacy of many plant medicines has
long been understood for simple symptom control and some products could
be used for more specific conditions. To this day there are many plant-based
remedies in official national pharmacopoeias that have stood the test of time
and have met the criteria of randomised control trials.^45 The Jewish commu-
nity in Cairo relied on the trade in medicinal remedies for much of its
commercial success with Jewish traders in port cities around the extensive
mediaeval diaspora.^46
Hebrew sources record use of fennel for abdominal disorders and threat-
ened miscarriage, celandine sap for cataracts and columbine taken internally
for bad eyes (Figure 11.4).^47 A decoction of sage was employed as a cure for
paralysis and to aid digestion. The mixture included saltpetre, sage, bay and
cinnamon, which was beaten thoroughly with honey. After drinking the
decoction the disturbance should leave and the patient is then recommended
to drink some wine.
In the Materia Medica of Maimonides there are a number of plant
medications with an identifiable psychoactive effect and, given his custom of
tailoring his prescriptions to individual patients, we have a clear idea of his
clinical practice. Maimonides, practising in Cairo and personal physician to
the Sultan of Egypt, was well aware of psychosomatic factors in disease,
considering that ‘the skilled physician should place nothing ahead of recti-
fying the state of the psyche by removing these passions’. There has been
considerable concern in recent years to understand the nature of the placebo
response as it is conceded that one of the reasons for the popularity of alter-
native complementary medicine is the time, support and empathy provided
by its practitioners. Indeed, it is concluded that a good doctor–patient
relationship can tangibly improve patients’ responses to treatment, placebo
or otherwise.^48
302 | Traditional medicine