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The lawyer and physician Paolo Zacchia (1584-1659) was the chief physician at the Vatican and an important advisor to the papal court. He is considered a founder of the field of forensic pathology, and the influence of his masterwork, Quaestiones medico-legales , spread throughout Europe. In this essay, we focus on one of Zacchia's consultations, first published posthumously in 1661. Emerging from a cause for beatification, the case features the intriguing medical notion of one disease curing another. Zacchia was to determine if a young man's recovery from epilepsy was miraculous or not. We will briefly review Zacchia's career, examine his argument and the sources on which he based his reasoning in this case, trace the status of the disease-versus-disease notion to the present, and demonstrate that this consultation represents a rare, if not the only example of syphilis being the curative agent - rather than the disease cured., Competing Interests: Declaration of conflicting interestsThe authors declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

This article explores the relationship between the Catholic Church and animal magnetism. At the beginning of the nineteenth century, the Catholic Church had first tried to stem the rise of animal magnetism in a vague manner, but after a few decades, it eventually put a genuine veto in place. This measure was founded upon the dangers to morality and faith arising from the progressive polarization of the original doctrine in forms related to esotericism. Among the causes of the condemnation by the Congregation of the Holy Office, the primary ones were the naturalist interpretation of the miracles described in the Gospels and in the New Testament, and the possibility of falling under the control of a demonic spirit.

Using the case of the vaccine against smallpox as an example, this article explores how the attitude and the politics of the Vatican State towards vaccination changed between the 18th and 19th century. Despite some notable exceptions, the Catholic Church became progressively involved in supporting vaccination in Italy, exerting its temporal and spiritual authority to develop healthcare policies and to convince a population that still considered the vaccine as potentially harmful. The brief historical overview on vaccine and vaccination shows that during the XIX century the Catholic church and in particular, the political decision of the Pope, engaged temporal and spiritual power, high authority and persuasive influence to encourage the population, more than anyone the hesitant people, to get vaccine against smallpox. Although with the due differences determined by the path of time and by the scientific, educational and social advances of modern-day, this view from the past can provide us, with actual COVID pandemic, a reason of deep thinking and also how to face the present COVID-19 pandemic and to prepare for forcoming future. Actually, it shows us how the terrible smallpox epidemic was handled and finally overcome, thanks to vaccination., Competing Interests: Conflict of interest statement The Authors declare no conflict of interest., (©2022 Pacini Editore SRL, Pisa, Italy.)

The article is the first step of a research project aimed at investigating new perspectives and aspects of Morgagni's role and work. His activities as a medical examiner and forensic doctor are yet to be truly discovered. Manuscripts, written by Morgagni when he was a forensic expert for the Health Magistrate of Venice, currently preserved at the City Library in Forli (Italy), shed light on a new aspect of his cultural background. As a forensic doctor, he also helped push an increase in "social medicine" in Italy, when physicians began to collaborate with the administrative and political institutions in order to plan environmental and urban regulations to control air quality. While reading his reports, his contribution to the primordial medical Hygiene and Public Health emerges. Among his reports, the authors focused on the one concerning the Beatification of Gregorio Barbarigo, which clearly highlights his pathological approach, as well as his knowledge and application of embalming systems and mummiology. Moreover, this report could be considered as an issue in the history of paleopathology.

Sunday February 24, 1957 was a pivotal day in the history of anesthesiology and pain medicine. The leader of the Roman Catholic Church, Pope Pius XII met with anesthesiologists attending an international symposium sponsored by the Italian Society of Anesthesiologists entitled, "Anesthesia and the Human Personality". The purpose of this audience was to seek clarification about the use of opioids at the end of life to reduce suffering. Three questions had been formulated from the previous year's Italian Congress of Anesthesiologists and sent to the Holy See on this specific issue. The Pope responded during this audience remarking that there was no moral obligation to withhold pain medication that could elevate suffering. He further remarked that the suppression of consciousness that can occur with opioids was consistent with the spirit of the Christian gospels. Finally, he also stated that it was not morally objectionable to administer opioids even if it might shorten life. The moral philosophy behind these answers is the doctrine of double effect. In essence, administering medications to relieve pain, the primary effect, may also hasten death, the unintended secondary effect. In seeking answers to these questions, the Italian anesthesiologists were at the forefront of a larger and ongoing debate. As new therapies are developed that may have unintended consequences, when it is morally permissible to use them?, (Copyright © 2020. Published by Elsevier Inc.)

This paper offers an opportunity to ponder the way the Catholic Church and its methods of information control reshaped, and paradoxically even enabled, the dissemination and practice of science in early modern Italy. Focusing on the activities of Newtonian scholars operating in Rome in the First half of the eighteenth century - especially the Celestine monk Celestino Galiani (1681-1753) and prelate Francesco Bianchini (1662-1729) - I will argue that major contributions to the spread of Newtonianism in Italy came from individuals operating within the Church, acting more-or-less independently from the Church's oversight. These scholars realized they were witnessing an inexorable transition and that the medieval scholastic cosmology and physics could not survive. In order to rescue the Church - and to avoid further embarrassment, especially after the Galileo Affair - renewal was needed. Counterintuitively, the dissemination of Italian Newtonianism was largely a Catholic effort.

Rome has long been central to the story of Galileo's life and scientific work. Through an analysis of the metadata of Galileo's surviving letters, combined with a close reading of the letters themselves, we discuss how Galileo used correspondence to build a Roman network. Galileo initially assembled this network around the members of the Lincean Academy, a few carefully nurtured relationships with important ecclesiastics, and the expertise of well positioned Tuscan diplomats in the Eternal City. However, an analysis of Galileo's correspondence in the aftermath of the trial of 1633 provides us with a unique opportunity to interrogate how his altered circumstances transformed his social relations. Forced to confront the limitations on his activities imposed by Catholic censure and house arrest, Galileo experienced the effects of these restrictions in his relationships with others and especially in his plans for publication. In the years following 1633, Galileo turned his epistolary attention north to the Veneto and to Paris in order to publish his Two New Sciences. While Galileo's Lincean network and papal contacts in Rome were defunct after 1633, we see how Rome remained important to him as the site of a number of Roman disciples who would continue his intellectual project long after his own death.

Art and anatomy were particularly closely intertwined during the Renaissance period and numerous painters and sculptors expressed themselves in both fields. Among them was Michelangelo Buonarroti (1475-1564), who is renowned for having produced some of the most famous of all works of art, the frescoes on the ceiling and on the wall behind the altar of the Sistine Chapel in Rome. Recently, a unique association was discovered between one of Michelangelo's most celebrated works (The Creation of Adam fresco) and the Divine Proportion/Golden Ratio (GR) (1.6). The GR can be found not only in natural phenomena but also in a variety of human-made objects and works of art. Here, using Image-Pro Plus 6.0 software, we present mathematical evidence that Michelangelo also used the GR when he painted Saint Bartholomew in the fresco of The Last Judgment, which is on the wall behind the altar. This discovery will add a new dimension to understanding the great works of Michelangelo Buonarroti., (© 2015 Wiley Periodicals, Inc.)

The "Capella Stenoniana" (Niels Stensen chapel) situated in the Basilica of San Lorenzo in Florence is the tomb of the anatomist and founder of modern geology Niels Stensen (1638-1686). It displays commemorative plaques and contains a sarcophagus with Stensen's mortal remains. The tomb of Blessed Stensen, whose canonization process is under way, is always covered with papers with requests for intercession, prayers and thanks written by pilgrims from throughout the world, among them pupils, students, professors and other academics. They come to the tomb to seek Stensen's intercession to obtain God's graces., (Copyright © 2014 Instituto Nacional de Cardiología Ignacio Chávez. Published by Masson Doyma México S.A. All rights reserved.)

It is controversial whether the development of Fascist racism was influenced by earlier Italian eugenic research. Before the First International Eugenics Congress held in London in 1912, Italian eugenics was not characterized by a clear program of scientific research. With the advent of Fascism, however, the equality "number = strength" became the foundation of its program. This idea, according to which the improvement of a nation relies on the amplitude of its population, was conceived by statistician Corrado Gini (1884-1965) already in 1912. Focusing on the problem of the degeneration of the Italian race, Gini had a tremendous influence on Benito Mussolini's (1883-1945) political campaign, and shaped Italian social sciences for almost two decades. He was also a committed racist, as documented by a series of indisputable statements from the primary literature. All these findings place Gini in a linking position among early Italian eugenics, Fascism and official state racism.

The aim of this paper is to reconstruct the way in which early modem science questioned and indirectly influenced (while being in its turn influenced by) the conceptualization of the liquefaction of the blood of Saint Januarius, a phenomenon that has been taking place at regular intervals in Naples since the late Middle Ages. In the seventeenth century, a debate arose that divided Europe between supporters of a theory of divine intervention and believers in the occult properties of the blood. These two theoretical options reflected two different perspectives on the relationship between the natural and the supernatural. While in the seventeenth century, the emphasis was placed on the predictable periodicity of the miraculous event of liquefaction as a manifestation of God in his role as a divine regulator, in the eighteenth century the event came to be described as capricious and unpredictable, in an attempt to differentiate miracles from the workings of nature, which were deemed to be normative. The miracle of the blood of Saint Januarius thus provides a window through which we can catch a glimpse of how the natural order was perceived in early modern Europe at a time when the Continent was culturally fragmented into north and south, Protestantism and Catholicism, learned and ignorant.

This article follows in the footsteps of oral tradition and literary sources, Blessed Ottone of Pola by O. Zvonko Zlodi in particular. It presents in broad lines the hagiography of an Istrian charismatic and Franciscan friar Ottone of Pola, one of the early disciples of St Francis of Assisi to arrive in Istria. Scarce sources about his origin and life evidence that he lived in Pola (Pula) in the first half of the 13th century, where he was buried in the Church of St Francis. Tradition has it that in addition to exceptional goodness and absolute virtue he also performed fourteen healing miracles that have been described in detail by several church chroniclers. Even though he was not officially beatified, the Church approved of his worship.

This article employs novel documentation to examine ways in which the Church's moral rules on contraception were (or were not) communicated to parishioners in a predominantly Catholic context in a period of rapid fertility decline: the diocese of Padua, in the northeastern Italian region of Veneto, during the first half of the twentieth century. The account is based on documents that have until now been overlooked: the moral cases discussed during the periodic meetings among Padua priests in the years 1916–58, and the written answers provided by priests in response to a question asked of them concerning their efforts to combat the limiting of births. This documentation reveals the limited effect on the reproductive behavior of the position of the Catholic Church against birth control.

By publishing a medical-theological treatise in 1781, Friar Francisco González Laguna of Lima initiated a campaign to train Andean priests to perform postmortem cesarean sections for the purpose of baptizing the fetus. Linking González Laguna's text to European works on cesarean sections and Peruvian decrees ordering priests to train in surgery, this paper argues the friar saw the operation's utility as extending beyond saving unborn souls. Writing in the aftermath of indigenous and peasant uprisings, he argued the procedure constituted a tool for defeating the devil's presence in the Andes and carrying out evangelization, teaching parishioners by pious example.

Author attempted to collect all available medical data of the period of the reign of Mathias Corvinus (1443-1490) who ruled Hungary for 32 years. First part of this article outlines the general medical history of this era. In the 15th century the flourishing Kingdom of Hungary was inhabited by 3-3.2 million people. Under the rule of King Matthias epidemies were frequent visitors, plague e.g. was registered 11 times, while sudor anglicus once (in 1485). The ca. 120 hospitals of the era were founded mostly in towns and market-towns. At the same time 12 leprosories worked throughout the country. Strikingly many dates and details could be collected concerning medical doctors and surgeons working in Hungary. A list of 69 medical doctors and surgeons (60 physicians and 9 surgeons) of this era known by their names is attached to the article. The second and third part of the treatise is a medical history of King Matthias of his relatives and of his court. We can read here a report on the illnesses and death of Janus Pannonius and of Joannes Vitéz who both played an important role in Hungarian culture. Author's further inquiry is focused on diseases and death of the king. Cause of his death was--according to contemporary sources and our present-day knowledge--a cerebral apoplexy. On 6th April 1490 Matthias died suddenly but not unexpected, since his health had already been deteriorated critically during the previous two years, and he had long been crippled by gout. The king's condition had been worsened probably as an effect of factors caused by visceral form of gout. These factors were cardiovascular and renal damages and hypertension, which resulted the fatal cerebral apoplexy causing the king's sudden death.

The development of scientific academies during the 17th century in the old Italian States is illustrated on the basis of two examples: that of the Accademia dei Lincei with seat in Rome and that of the Accademia del Cimento with seat in the Grand Duchy of Tuscany. After a short survey of their activities follow some reflections on the causes of their ending.

Don Carlo dei Medici (1595-1666) is the son of Ferdinando I (1549-1609), Granduca of Tuscany, and becomes Cardinal of Catholic Roman Church in 1615. In 1604 Fabrizio d'Acquapendente is called in Florence to treat him, because of an aggravation of his health, and of his congenital neck's gibbosity. The recent paleopathological researches have diagnosed his congenital cervical gibbosity as effect of the Klippel-Feil's syndrome, and characteristic lesions of tubercolosis.

The graffiti left by prisoners in the Inquisition gaols of Palermo's represent a testimony of the historical period between 1600 to 1793. In that period, by order of the viceroy Caracciolo, all the testimonies were removed at the same time in which the Inquisition court was suppressed. In this work the historical subdivision between sacred and profane themes is analyzed with the purpose to study human body in an anthropological key as a language in condition of limited freedom and under torture. Many of the profane graffiti are devoted to medical knowledge suggesting that doctors were involved in the activities of this religious court likewise happened in civil courts. Giovanni Filippo Ingrassia, the well-known proto-medical physician of the kingdom, in his treatise, wrote in 1578 and entitled Methodus dandi relationes ... reports many examples of the role of medical doctors in attesting fitness to torture of inquired people or the necessity of graduating torture when they were hill or in a morbid conditions.

In their didactic poems on fishing and chocolate, both published in 1689, two Neapolitan Jesuits digressed to record and lament a devastating 'plague' of 'hypochondria'. The poetic plagues of Niccolò Giannettasio and Tommaso Strozzi have literary precedents in Lucretius, Vergil, and Fracastoro, but it will be argued that they also have a real, contemporary significance. Hypochondria was considered to be a serious (and epidemic) illness in the seventeenth century, with symptoms ranging from depression to delusions. Not only did our Jesuit poets claim to have suffered from it, but so did prominent members of the 'Accademia degl'Investiganti', a scientific society in Naples that was at odds with both the religious and medical establishments.

In early modern Venice, establishing the cause of a disease was critical to determining the appropriate cure: natural remedies for natural illnesses, spiritual solutions for supernatural or demonic ones. One common ailment was the French disease (syphilis), widely distributed throughout Venice's neighborhoods and social hierarchy, and evenly distributed between men and women. The disease was widely regarded as curable by the mid-sixteenth century, and cases that did not respond to natural remedies presented problems of interpretation to physicians and laypeople. Witchcraft was one possible explanation; using expert testimony from physicians, however, the Holy Office ruled out witchcraft as a cause of incurable cases and reinforced perceptions that the disease was of natural origin. Incurable cases were explained as the result of immoral behavior, thereby reinforcing the associated stigma. This article uses archival material from Venice's Inquisition records from 1580 to 1650, as well as mortality data.

Syphilis arrived in Bologna in the summer of 1495, after Fornovo's battle on the Taro where Charles VIII's army, following the invasion of Naples, fought against the anti-French league who faced up to the invaders as they withdrew. It was the battle-weary Bolognesi, prisoners, deserters and probably some prostitutes following the French and mercenary army who introduced the infection into the city. At the beginning of the syphilis epidemic, the disease was very aggressive with particularly visible symptoms and many resulting deaths. Subsequently, contemporaries mention an abatement of this aggressivity in time spans that varied, but in no cases exceeded 60 years. In 1507 Bologna lost its political autonomy, becoming dependent on Rome. This was symptomatic of the upheavals throughout Italy in the sixteenth century. In this situation of economic and institutional crisis the Bolognesi were able to react with decision to the epidemic, re-converting the municipal hospital dedicated to S. Maria dei Guarini during the sixteenth century. This hospital, specializing in treating syphilis, was called "Ospedale di San Giobbe". It was closed in 1798, after the entry of the French army into Bologna. In 1560 the Bolognesi, realising that the most important causes of the spread of syphilis were social degradation, prostitution and poverty, founded another institution for the poor and for the prevention of prostitution. This institution was developed by the Opera dei Mendicanti and provided hospitality during the 1590 famine, in a city of 55,000 inhabitants, for as many as 1400 poor and sick. We also present the cure (guaiac and mercury) that they used at the time against syphilis. In such a difficult historical period beset with political and economic problems, the Bolognesi established two important institutions and showed that social solidarity is a value for the whole population.

During the Modern Age, in the Marche, in the Pontifical State, it was possible to study medicine and to obtain a degree in medicine in Macerata, Fermo, Urbino, Camerino and Fano. In these cities, from the end of the XVII century to the beginning of the XIX century, public libraries were founded also to support academic teaching. Private collections of medical books, generally formed in Rome, arrived in the Marche to increase the newborn public libraries. In 1720 Pope Clemens XI founded a public library in the monastery of Saint Francis in Urbino. In this library the medical books were bequeathed by the famous Roman physician Giovanni Maria Lancisi. The present article provides the first results of a research, which aims at identifying Lancisi's medical books.

Agostino Gemelli, a Catholic priest, psychiatrist, administrator, and educator, was an important figure in the early history of psychoanalysis in Italy. He was one of the few establishment figures to grapple with Freud's ideas in Italy during the first half of the twentieth century, a period during which Italy, compared to the rest of Europe and to the United States, was relatively impermeable to psychoanalysis. One of the factors that contributed to this was the opposition of the powerful Catholic Church, which identified in psychoanalysis a challenge to its authority. The author argues that Father Gemelli's shifting positions about psychoanalysis between 1925 and 1953 reflected the exigencies of his historical circumstances. Gemelli was able to identify in psychoanalysis an integrated view of the human condition in stark opposition to the brutal reductionism of psychiatry in Italy at that time, but also encountered in it elements intolerable to the Church. Examining specifically what it is that Gemelli could accept of psychoanalysis, and what needed to be rejected, between 1925 and 1953, illustrates the particular challenge posed by psychoanalysis to Catholicism in Italy., (Copyright 2003 Wiley Periodicals, Inc.)

After Galileo had discovered the four moons of Jupiter in 1609 he became increasingly convinced that the Copernican, heliocentric system of the world was correct. However, this ran against the opinions of the Church and a large number of contemporary astronomers and natural philosophers. The ensuing development culminated in the condemnation of the Copernican system by the Church in 1616 and of Galileo himself, who had propagated the Copernican system in his Dialogue Concerning the Two Chief World Systems (1632), in 1633. Nevertheless, there was a constant debate about the right world system during the whole 17th century. Pictorial representation played an important role in it and the illustrations used as book frontispieces were a significant medium for the dispute.

S. Filippo Neri (1515-1595), founder of the Congregazione dell'Oratorio in Rome, was a longly debated clinic case for his various pathologies. Eminent scientists, like B. Eustachio and A. Cesalpino, treated him and drew up clinical reports, which were inserted in the Canonization Process and also published as scientific works, and which give useful informations about the history of medicine in the second half of the 16th century. Those reports relate, among others, about many diseases like frequent heart palpitation, shaking tremors heat flame and bronchitic fever episodes, that since hte age of thirty affected the saint. Autopsy revealed cardiac hypertrophia and pulmonary artery dilatation over twice the normal diameter. G. M. Lancisi was the first who formulated the hypothesis of an artery aneurysm, which, according to the present knowledge, can be produced by a post-stenotic dilatation of the pulmonary valve and/or pulmonary hypertension. Tremors and flames can be attributed to hyperthyroidism. Doctors who treated S. Filippo Neri and who shoved to be aware of his psychology, considered his pathology due to supernatural causes. Their conclusions can be understood basing on the medical way of thinking of that age, which was still linked to ancient medicine and limited by the biological and medical knowledge of the time.

Studying early modern medico-legal testimonies can enrich our understanding of witnessing, the focus of much research in the history of science. Expert testimonies were well established in the Roman Cannon law, but the sphere of competence of expert witnesses - one of the grounds on which seventeenth-century physicians claimed social and intellectual authority- troubled contemporary jurists. By reconstructing these debates in Counter Reformation Rome, and by placing in them the testimonies given by Poalo Zacchia, one of the founding fathers of legal medicine, this article discusses the epistemological and social issues surrounding the definition of expertise about the body in court. It shows how a high-ranking expert witness would define his competence versus the legal authority on the one hand, lower-status expert witnesses on the other. But it also explores the interactions between specific legal constraints, for example about eye witnessing, and the ways in which different kinds of witnesses would use the body as a source of evidence for testimony. While engaging with medico-legal issues including the ambiguous signs of childbirth and the (in)visibility of pain, the article examines their meanings within Counter Reformation social controversies, including control over sexuality, imposition of discipline and the social status of physicians., (Copyright 2002 Elsevier Science Ltd. All rights reserved.)

Venice had a long tradition and great reputation in the study of anatomical science dating back to the 1300's. The "Serenissima" Republic favoured the study and practice of anatomy as part of medical professional formation. Before the construction of the anatomical theater of San Giacomo dell'Orio, which took place in 1671, anatomical dissections were performed in churches, convents, hospitals and private homes. Even though Venice was not a University seat, it boosted numerous Venetian anatomists, among whom Benedetti, Massa, Santorini, and the medical activity of illustrious professors at the nearby University of Padua such as Vesalio, Falloppio, Spigelio, Vislingio and Morgagni.

Under the influence of testicular secretion, the male vocal cords increase in length by 67% in adult men compared with prepubertal boys, whereas in the female the increase is only 24%. This greater length and an increase in vocal cord mass is responsible for the lowering of pitch of the male voice during puberty. From the late 16th century, castration was carried out in Italy to preserve the unbroken male voice into adult life, but the high pitch was accompanied by fully grown resonating chambers and a large thoracic capacity, giving rise to the unique voice of the castrato. The initial stimulus for the production of castrati came from the Sistine Chapel in Rome, to provide singers for the complex church music of the time. The second reason was the coming of opera to Italy at the beginning of the 17th century. Boys were castrated between the ages of 7 and 9 years, and underwent a long period of voice training. A small number became international opera stars, of whom the most famous was Farinelli, whose voice ranged over three octaves. By the end of the 18th century, fashions in opera had changed so that the castrati declined except in the Vatican, where the Sistine Chapel continued to employ castrati until 1903. The last of the castrati was Alessandro Moreschi, who died in 1924 and made gramophone recordings that provide the only direct evidence of a castrato's singing voice.

Auxarthron californiense, Mixotrichum aeruginosum, Oncocladium flavum and Chaetomium elatum were recognized on the basis of ascomatal structures on the remains of a Longobard abbess who died in the IX century A.D. These fungi, which had remained isolated in a crypt of the S. Felice Monastery of Pavia for almost 1000 years, are phenotypically identical to the type specimens. The occurrence of these fungi and their ecological role are discussed.

The rule conceived the monastery as a citadel of divine service so that medicine, together with other arts, was the subject of studies and searches which contributed to the foundation of monastic medicine. In the 14th and 15th centuries, Cistercian monks did not limit themselves to the study of the ancient treatises on medicinal herbs, but enlarged their knowledge through clinical experience to such an extent that they created the principal therapy of diseases for about five centuries.

The presence of nuns in Italian hospitals raised hot debates since the beginning of the century. Though recognised by a large majority as ideal nurses, for the devotion and the amount of time spent working in the hospital, physicians, feminist movements and nursing leagues expressed much criticism against nuns, for several reasons: a. nuns were more liable to the Mother Superior than to the hospital administration, therefore could not be neither controlled nor sanctioned; b. misplaced "religious" behaviors and beliefs (i.e. the body as an occasion of sin; suffering means spiritual salvation) which may threaten proper care for patients; c. nuns could not act as educators or role model for nurses because they were mainly involved in organizational and management activities and not in direct patient care; d. among other problems, the way of dressing, with large hats and long sleeves was a source of transport of microorganisms). Lack of properly educated and trained lay nurses, able to substitute nuns, some improvement in nuns' education, strongly promoted by Pope Pio X and the dissolution of nursing leagues put an end to the fight for the secularization of hospitals.