How the Japanese Practice of “Forest Bathing”—Or Just Hanging Out in the Woods—Can Lower Stress Levels and Fight Disease

When the U.S. media began report­ing on the phe­nom­e­non of “for­est bathing” as a ther­a­py for men­tal and phys­i­cal health, the online commentariat—as it will—mocked the con­cept relent­less­ly as yet anoth­er pre­ten­tious, bour­geois repack­ag­ing of some­thing thor­ough­ly mun­dane. Didn’t we just used to call it “going out­side”?

Well, yes, if all “for­est bathing” means is “going out­side,” then it does sound like a grandiose and unnec­es­sary phrase. The term, how­ev­er, is not an Amer­i­can mar­ket­ing inven­tion but a trans­la­tion of the Japan­ese shin­rin-yoku. “Coined by the Japan­ese Min­istry of Agri­cul­ture, Forestry and Fish­eries in 1982,” writes Meeri Kim at The Wash­ing­ton Post, “the word lit­er­al­ly trans­lates to ‘tak­ing in the for­est atmos­phere’ or ‘for­est bathing’ and refers to the process of soak­ing up the sights, smells and sounds of a nat­ur­al set­ting to pro­mote phys­i­o­log­i­cal and psy­cho­log­i­cal health.”

So what? We already have the exam­ples of thou­sands of years of Bud­dhist monks (and Thich Nhat Hanh), of Hen­ry David Thore­au, and the saints of the Sier­ra Club. But the old­est and most use­ful ideas and prac­tices can get care­less­ly dis­card­ed in the fran­tic pur­suit of inno­va­tion at all costs. The push­ing of hi-tech out­door gear, wear­able activ­i­ty track­ers, and health apps that ask us to log every move­ment can make going out­side feel like a daunt­ing, expen­sive chore or a com­pet­i­tive event.

For­est bathing involves none of those things. “Just be with the trees,” as Ephrat Livni describes the prac­tice, “no hik­ing, no count­ing steps on a Fit­bit. You can sit or mean­der, but the point is to relax rather than accom­plish any­thing.” You don’t have to hug the trees if you don’t want to, but at least sit under one for a spell. Even if you don’t attain enlight­en­ment, you very well may reduce stress and boost immune func­tion, accord­ing to sev­er­al Japan­ese stud­ies con­duct­ed between 2004 and 2012.

The Japan­ese gov­ern­ment spent around four mil­lion dol­lars on stud­ies con­duct­ed with hun­dreds of peo­ple “bathing” on 48 des­ig­nat­ed ther­a­py trails. In his work, Qing Li, asso­ciate pro­fes­sor at Nip­pon Med­ical School in Tokyo, found “sig­nif­i­cant increas­es in NK [nat­ur­al killer] cell activ­i­ty in the week after a for­est vis­it… pos­i­tive effects last­ed a month fol­low­ing each week­end in the woods.” Nat­ur­al killer cells fight virus­es and can­cers, and are appar­ent­ly stim­u­lat­ed by the oils that trees them­selves secrete to ward off germs and pests. See the pro­fes­sor explain in the video above (he trans­lates shin­rin-yoku as tak­ing a “for­est show­er,” and also claims to have bot­tled some of the effects).

Addi­tion­al­ly, exper­i­ments con­duct­ed by Japan’s Chi­ba Uni­ver­si­ty found that for­est bathing low­ered heart rate and blood pres­sure and brought down lev­els of cor­ti­sol, the stress hor­mone that can wreak hav­oc on every sys­tem when large amounts cir­cu­late through the body. Then there are the less tan­gi­ble psy­cho­log­i­cal ben­e­fits of tak­ing in the trees. Sub­jects in one study “showed sig­nif­i­cant­ly reduced hos­til­i­ty and depres­sion scores” after a walk in the woods. These find­ings under­score that spend­ing time in the for­est is a med­ical inter­ven­tion as well as an aes­thet­ic and spir­i­tu­al one, some­thing sci­en­tists have long observed but haven’t been able to quan­ti­fy.

In their review of a book called Your Brain on Nature, Moth­er Earth News quotes Franklin Hough, first chief of the U.S. Divi­sion of Forestry, who remarked in a 19th cen­tu­ry med­ical jour­nal that forests have “a cheer­ful and tran­quil­iz­ing influ­ence which they exert upon the mind, more espe­cial­ly when worn down by men­tal labor.” Hough’s hypoth­e­sis has been con­firmed, and despite what might sound to Eng­lish speak­ers like a slight­ly ridicu­lous name, for­est bathing is seri­ous ther­a­py, espe­cial­ly for the ever-increas­ing num­ber of urban­ites and those who spend their days in strip malls, office com­plex­es, and oth­er over­built envi­ron­ments.

What is a guid­ed for­est bathing expe­ri­ence like? You can lis­ten to NPR’s Ali­son Aubrey describe one above. She quotes Amos Clif­ford, founder of the Asso­ci­a­tion of Nature & For­est Ther­a­py, the cer­ti­fy­ing orga­ni­za­tion, as say­ing that a guide “helps you be here, not there,” sort of like a med­i­ta­tion instruc­tor. Clif­ford has been push­ing health care providers to “incor­po­rate for­est ther­a­py as a stress-reduc­tion strat­e­gy” in the U.S., and there’s no ques­tion that more stress reduc­tion tools are sore­ly need­ed.

But, you may won­der, do you have to call it “for­est bathing,” or pay for a cer­ti­fied guide, join a group, and buy some fan­cy out­er­wear to get the ben­e­fits of hang­ing out with trees? I say, con­sid­er the words of John Muir, the inde­fati­ga­ble 19th cen­tu­ry nat­u­ral­ist, “father of the Nation­al Park Sys­tem,” and found­ing saint of the Sier­ra Club: In the eter­nal youth of Nature you may renew your own. Go qui­et­ly, alone; no harm will befall you. The quote may under­es­ti­mate the amount of risk or over­state the ben­e­fits, but you get the idea. Muir was not one to get tan­gled up in seman­tics or over­ly detailed analy­sis. Nonethe­less, his work inspired Amer­i­cans to step in and pre­serve so much of the coun­try’s for­est in the 19th and 20th cen­turies. Maybe the pre­ven­ta­tive med­i­cine of “for­est bathing” can help do the same in the 21st.

Note: An ear­li­er ver­sion of this post appeared on our site in 2017.

Relat­ed Con­tent:

How Walk­ing Fos­ters Cre­ativ­i­ty: Stan­ford Researchers Con­firm What Philoso­phers and Writ­ers Have Always Known

How Mind­ful­ness Makes Us Hap­pi­er & Bet­ter Able to Meet Life’s Chal­lenges: Two Ani­mat­ed Primers Explain

This Is Your Brain on Exer­cise: Why Phys­i­cal Exer­cise (Not Men­tal Games) Might Be the Best Way to Keep Your Mind Sharp

Josh Jones is a writer and musi­cian based in Durham, NC.

Try the Oldest Known Recipe For Toothpaste: From Ancient Egypt, Circa the 4th Century BC

Image of Ancient Egypt­ian Den­tistry, via Wiki­me­dia Com­mons

When we assume that mod­ern improve­ments are far supe­ri­or to the prac­tices of the ancients, we might do well to actu­al­ly learn how peo­ple in the dis­tant past lived before indulging in “chrono­log­i­cal snob­bery.” Take, for exam­ple, the area of den­tal hygiene. We might imag­ine the ancient Greeks or Egyp­tians as prone to ram­pant tooth decay, lack­ing the ben­e­fits of pack­aged, brand­ed tooth­paste, silken rib­bons of floss, astrin­gent mouth­wash, and ergonom­ic tooth­brush­es. But in fact, as tooth­paste man­u­fac­tur­er Col­gate points out, “the basic fun­da­men­tals” of tooth­brush design “have not changed since the times of the Egyp­tians and Babylonians—a han­dle to grip, and a bris­tle-like fea­ture with which to clean the teeth.” And not only did ancient peo­ple use tooth­brush­es, but it is believed that “Egyp­tians… start­ed using a paste to clean their teeth around 5000 BC,” even before tooth­brush­es were invent­ed.

In 2003, cura­tors at a Vien­nese muse­um dis­cov­ered “the world’s old­est-known for­mu­la for tooth­paste,” writes Irene Zoech in The Tele­graph, “used more than 1,500 years before Col­gate began mar­ket­ing the first com­mer­cial brand in 1873.” Dat­ing from the 4th cen­tu­ry AD, the Egypt­ian papyrus (not shown above), writ­ten in Greek, describes a “pow­der for white and per­fect teeth” that, when mixed with sali­va, makes a “clean tooth paste.” The recipe is as fol­lows, Zoech sum­ma­rizes: “…one drach­ma of rock salt—measure equal to one hun­dredth of an ounce—two drach­mas of mint, one drach­ma of dried iris flower and 20 grains of pep­per, all of them crushed and mixed togeth­er.”

Zoech quotes Den­tist Heinz Neu­man, who remarked, “Nobody in the den­tal pro­fes­sion had any idea that such an advanced tooth­paste for­mu­la of this antiq­ui­ty exist­ed.” Hav­ing tried the ancient recipe at a den­tal con­fer­ence in Aus­tria, he found it “not unpleas­ant”

It was painful on my gums and made them bleed as well, but that’s not a bad thing, and after­wards my mouth felt fresh and clean. I believe that this recipe would have been a big improve­ment on some of the soap tooth­pastes used much lat­er.

Dis­cov­ered among “the largest col­lec­tion of ancient Egypt­ian doc­u­ments in the world,” the doc­u­ment, says Her­mann Har­rauer, head of the papyrus col­lec­tion at the Nation­al Library in Vien­na, “was writ­ten by some­one who’s obvi­ous­ly had some med­ical knowl­edge, as he used abbre­vi­a­tions for med­ical terms.”

When we sur­vey the den­tal reme­dies of Medieval Eng­land, we do indeed find that mod­ern den­tal care is far bet­ter than much of what was avail­able then. Most den­tal cures of the time, writes Trevor Ander­son in a Nature arti­cle, “were based on herbal reme­dies, charms and amulets.” For exam­ple, in the 1314 Rosa Angli­ca, writer John of Gad­des­den reports, “some say that the beak of a mag­pie hung from the neck cures pain in the teeth.” Anoth­er rem­e­dy involves stick­ing a nee­dle into a “many foot­ed worm which rolls up in a ball when you touch it.” Touch the aching tooth with that roly-poly nee­dle and “the pain will be erased.”

How­ev­er, “there is also doc­u­men­tary evi­dence,” writes Ander­son, “for pow­ders to clean teeth and attempts at fill­ing car­i­ous cav­i­ties,” as well as some sur­gi­cal inter­ven­tion. In Gilber­tus Angli­cus’ 13th cen­tu­ry Com­pendi­um of Med­i­cine, read­ers are told to rub teeth and gums with cloth after eat­ing to ensure that “no cor­rupt mat­ter abides among the teeth.” In The Tro­tu­la—a com­pendi­um of folk reme­dies from the 11th or 12th century—we find many recipes for what we might con­sid­er tooth­paste, though their effi­ca­cy is dubi­ous. Danièle Cybul­skie at Medievalists.net quotes one recipe “for black teeth”:

…take wal­nut shells well cleaned of the inte­ri­or rind, which is green, and… rub the teeth three times a day, and when they have been well rubbed… wash the mouth with warm wine, and with salt mixed if desired.

Anoth­er, more extrav­a­gant, recipe sounds imprac­ti­cal.

Take burnt white mar­ble and burnt date pits, and white natron, a red tile, salt, and pumice. From all of these make a pow­der in which damp wool has been wrapped in a fine linen cloth. Rub the teeth inside and out.

Yet a third recipe gives us a lux­u­ry vari­ety, its ingre­di­ents well out of reach of the aver­age per­son. We are assured, how­ev­er, that this for­mu­la “works the best.”

Take some each of cin­na­mon, clove, spike­nard, mas­tic, frank­in­cense, grain, worm­wood, crab foot, date pits, and olives. Grind all of these and reduce them to a pow­der, then rub the affect­ed places.

Whether any of these for­mu­las would have worked at all, I can­not say, but they like­ly worked bet­ter than charms and amulets. In any case, while medieval Euro­pean texts tend to con­firm cer­tain of our ideas about poor den­tal hygiene of the past, it seems that the dai­ly prac­tices of more ancient peo­ples in Egypt and else­where might have been much more like our own than we would sus­pect.

Note: An ear­li­er ver­sion of this post appeared on our site in 2016.

Relat­ed Con­tent:

Why the Ancient Romans Had Bet­ter Teeth Than Mod­ern Euro­peans

Who Real­ly Built the Egypt­ian Pyramids—And How Did They Do It?

Dis­cov­er the Old­est Beer Recipe in His­to­ry From Ancient Sume­ria, 1800 B.C.

An Ancient Egypt­ian Home­work Assign­ment from 1800 Years Ago: Some Things Are Tru­ly Time­less

Josh Jones is a writer and musi­cian based in Durham, NC. 

How a Dutch “Dementia Village” Improves Quality of Life with Intentional Design

Peo­ple suf­fer­ing from demen­tia lose their abil­i­ty to take an active part in con­ver­sa­tions, every­day activ­i­ties, and their own phys­i­cal upkeep.

They are prone to sud­den mood swings, irri­tabil­i­ty, depres­sion, and anx­i­ety.

They may be strick­en with delu­sions and wild hal­lu­ci­na­tions.

All of these things can be under­stand­ably upset­ting to friends and fam­i­lies. There’s a lot of stig­ma sur­round­ing this sit­u­a­tion.

Tak­ing care of a spouse or par­ent with demen­tia can be an over­whelm­ing­ly iso­lat­ing expe­ri­ence, though no one is more iso­lat­ed than the per­son expe­ri­enc­ing severe cog­ni­tive decline first­hand.

While many of us would do any­thing to stay out of them, the sad fact is res­i­den­tial mem­o­ry care facil­i­ties are often the end-of-the-line real­i­ty for those liv­ing with extreme demen­tia.

The Hogeweyk, a planned vil­lage just out­side of Ams­ter­dam, offers a dif­fer­ent sort of future for those with severe demen­tia.

The above episode of By Design, Vox’s series about the inter­sec­tion of design and tech­nol­o­gy, explores the inno­va­tions that con­tribute to the Hogeweyk’s res­i­dents’ over­all hap­pi­ness and well­be­ing.

Rather than group­ing res­i­dents togeth­er in a sin­gle insti­tu­tion­al set­ting, they are placed in groups of six, with every­one inhab­it­ing a pri­vate room and shar­ing com­mon spaces as they see fit.

The com­mon spaces open onto out­door areas that can be freely enjoyed by all housed in that “neigh­bor­hood”. No need to wait until a staff mem­ber grants per­mis­sion or fin­ish­es some task.

Those wish­ing to ven­ture fur­ther afield can avail them­selves of such pleas­ant quo­tid­i­an des­ti­na­tions as a gro­cery, a restau­rant, a bar­ber­shop, or a the­ater.

These loca­tions are designed in accor­dance with cer­tain things proven to work well in insti­tu­tion­al set­tings —  for instance, avoid­ing dark floor tiles, which some peo­ple with demen­tia per­ceive as holes.

But oth­er design ele­ments reflect the choice to err on the side of qual­i­ty of life. Hand rails may help in pre­vent­ing falls, but so do rol­la­tors and walk­ers, which the res­i­dents use on their jaunts to the town squares, gar­dens and pub­lic ameni­ties.

The design­ers believe that equip­ping res­i­dents with a high lev­el of free­dom not only pro­motes phys­i­cal activ­i­ty, it min­i­mizes issues asso­ci­at­ed with demen­tia like aggres­sion, con­fu­sion, and wan­der­ing.

Co-founders Eloy van Hal and Jan­nette Spier­ing write that the Hogeweyk’s crit­ics com­pare it to the Tru­man Show, the 1998 film in which Jim Car­rey’s title char­ac­ter real­izes that his whole­some small town life, and his every inter­ac­tion with his pur­port­ed friends, neigh­bors, and loved ones, have been a set up for a high­ly rat­ed, hid­den cam­era real­i­ty TV show.

They describe The Hogeweyk as a stage for, “the rem­i­nis­cence world”, in which actors help the res­i­dents live in a fic­ti­tious world. Many Alzheimer’s experts have, how­ev­er, val­ued The Hogeweyk for what it real­ly is: a famil­iar and safe envi­ron­ment in which peo­ple with demen­tia live while retain­ing their own iden­ti­ty and auton­o­my as much as pos­si­ble. They live in a social com­mu­ni­ty with real streets and squares, a real restau­rant with real cus­tomers, a super­mar­ket for gro­ceries and a the­atre that hosts real per­for­mances. There is no fake bus stop or post office, there are no fake façades and sets. The restau­rant employ­ee, the handy­man, the care­tak­er, the nurse, the hair­dress­er, etc.—in short: every­one who works at The Hogeweyk uses their pro­fes­sion­al skills to actu­al­ly sup­port the res­i­dents and are, there­fore, cer­tain­ly not actors.

Pro­fes­sion­al care and sup­port goes on around the clock, but rarely takes cen­ter­stage. Nor­mal life is pri­or­i­tized.

A vis­i­tor describes a stroll through some of the Hogeweyk’s pub­lic areas:

In the shade of one of the large trees, a mar­ried cou­ple gazes hap­pi­ly at the activ­i­ty in the the­atre square. An elder­ly gen­tle­man, togeth­er with a young lady, intent­ly study the large chess board and take turns mov­ing the pieces. At the foun­tain, a group of women chat loud­ly on colour­ful gar­den chairs. The sto­ry is clear­ly audible—it is about a mem­o­ry of a vis­it to a park in Paris which had the same chairs. Passers-by, old and young, greet the women enthu­si­as­ti­cal­ly. A lit­tle fur­ther on, a woman is talk­ing to a man oppo­site her. She is ges­tur­ing wild­ly. After a while, anoth­er woman joins the con­ver­sa­tion. The two women then walk through the open front door of Boule­vard 15.

The cov­ered pas­sage smells of fresh­ly-baked cook­ies. The scent is com­ing from De Bonte Hof. Amus­ing con­ver­sa­tions can be heard that pause for a moment when the oven beeps in the kitchen that has been dec­o­rat­ed in an old-fash­ioned style. A tray of fresh cook­ies is removed from the oven. Two women, one in a wheel­chair, enter the venue, obvi­ous­ly seduced by the smell. They sam­ple the cook­ies.

The super­mar­ket across the street is very busy. Shop­ping trol­leys loaded with gro­ceries are pushed out of the shop. The rat­tle of a shop­ping trol­ley dis­si­pates into the dis­tance as it dis­ap­pears from view towards Grote Plein. A man reluc­tant­ly push­es the full trol­ley while two women fol­low behind him arm in arm. The trio dis­ap­pear behind the front door of Grote Plein 5.


A staffer’s account of a typ­i­cal morn­ing in one of Hogeweyk’s hous­es reveals more about the hands-on care that allows res­i­dents to con­tin­ue enjoy­ing their care­ful­ly designed home, and the autonomous lifestyle it makes pos­si­ble:

Mr Hen­dricks wakes up on the sofa. He unzips his fly. I jump up and escort him to the toi­let just in time. I grab a roll of med­ica­tion for him from the med­ica­tion trol­ley. He is now walk­ing to his room. We pick out clothes togeth­er and I lay them out on his bed. He wash­es him­self at the sink. I watch briefly before leav­ing. Fif­teen min­utes lat­er, I poke my head through the door. That’s not how elec­tric shav­ing works! I offer to help, but Mr. Hen­dricks is clear­ly a bit irri­tat­ed and grum­bles. He’ll be a lit­tle less shaven today. We’ll try again after break­fast…

We help Mrs Sti­j­nen into the show­er chair with the hoist. She is clear­ly not used to it. Dis­cussing her exten­sive Swarovs­ki col­lec­tion, dis­played in the glass case in her room, turns out to be an excel­lent dis­trac­tion. She proud­ly talks about the lat­est piece she acquired this year. On to the show­er. The two oth­er res­i­dents are still sleep­ing. Great, that gives me the chance to devote some extra time to Mrs Sti­j­nen today.

The door­bell rings again and my col­league, Yas­min, walks in. She’s the famil­iar face that every­one can rely on. Always present at 8 a.m., 5 days a week. What a relief for res­i­dents and fam­i­ly. She, too, puts her coat and bag in the lock­er. The wash­ing machine is ready, and Yas­min loads up the dry­er. The table in the din­ing room is then set. Yas­min puts a flo­ral table­cloth from the cup­board on the table. Mr Hen­dricks lends a hand and, with some guid­ance, puts two plates in their place, but then walks away to the sofa and sits down. A Dutch break­fast with bread, cheese, cold cuts, jam, cof­fee, tea and milk is served. Yas­min is mak­ing por­ridge for Mrs Smit. As always, she has break­fast in bed. Yas­min helps Mrs Smit. It is now 08:45 and Mr Hen­dricks and Mrs Sti­j­nen are sit­ting at the din­ing table. Yas­min push­es the chairs in and sits down her­self. They chat about the weath­er, and Yas­min lends a help­ing hand when need­ed.

Mr Hen­dricks is real­ly grumpy today and is cur­rent­ly grum­bling at Mrs Jansen. I’m won­der­ing if we’re over­look­ing some­thing?

Learn more about the Hogeweyk, the world’s first demen­tia vil­lage here.

Watch a playlist of Vox By Design episodes here.

Note: An ear­li­er ver­sion of this post appeared on our site in 2022.

Relat­ed Con­tent 

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist in NYC.

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Dr. Weil’s 60-Second Technique for Falling Asleep

Give Dr. Andrew Weil three min­utes, and he can teach you a 60-sec­ond tech­nique for falling asleep. Above, the alter­na­tive med­i­cine guru walks you through the 4–7‑8 breath­ing method. As he demon­strates, it “takes almost no time, requires no equip­ment and can be done any­where.” And once you mas­ter it, you can use the 4–7‑8 breath­ing tech­nique (explained and demon­strat­ed in greater detail here ) to low­er your anx­i­ety lev­els (use­ful these days!), nav­i­gate ten­sion-filled moments, and deal with food crav­ings.

Else­where, Weil has said, “If I had to lim­it my advice on health­i­er liv­ing to just one tip, it would be sim­ply to learn how to breathe cor­rect­ly.” Hence why he cre­at­ed an audio record­ing, Breath­ing: The Mas­ter Key to Self Heal­ing, which you can still pur­chase online.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Peo­ple in the Mid­dle Ages Slept Not Once But Twice Each Night: How This Lost Prac­tice Was Redis­cov­ered

How a Good Night’s Sleep — and a Bad Night’s Sleep — Can Enhance Your Cre­ativ­i­ty

Sleep or Die: Neu­ro­sci­en­tist Matthew Walk­er Explains How Sleep Can Restore or Imper­il Our Health

10 Hours of Ambi­ent Arc­tic Sounds Will Help You Relax, Med­i­tate, Study & Sleep

240 Hours of Relax­ing, Sleep-Induc­ing Sounds from Sci-Fi Video Games: From Blade Run­ner to Star Wars

When Medieval & Early Modern Europeans Cleansed with Poison: The Strange History of Antimony Cups and Pills

The his­to­ry of med­i­cine is, for the most part, a his­to­ry of dubi­ous cures. Some were even worse than dubi­ous: for exam­ple, the inges­tion of anti­mo­ny, which we now know to be a high­ly tox­ic met­al. Though it may not occu­py an exalt­ed (or, for stu­dents in chem­istry class, par­tic­u­lar­ly mem­o­rable) place on the peri­od­ic table today, anti­mo­ny does have a fair­ly long cul­tur­al his­to­ry. Its first known use took place in ancient Egypt when stib­nite, one of its min­er­al forms, was ground into the strik­ing­ly dark eye­lin­er-like cos­met­ic kohl, which was thought to ward off bad spir­its.

Ancient Greek civ­i­liza­tion rec­og­nized anti­mo­ny less for its effects on the spir­it world than on the human one. The Greeks knew full well that the stuff was tox­ic, but also kept return­ing to it as a poten­tial form of med­i­cine.

Ancient Rome made its own prac­ti­cal use of anti­mo­ny, not least in met­al­lur­gy, but also kept up cer­tain lines of inquiry into its cura­tive prop­er­ties. As a sub­stance, it was well-placed to cap­ture imag­i­na­tions more intense­ly in the medieval age of alche­my. By the late sev­en­teenth cen­tu­ry, peo­ple were drink­ing wine out of anti­mo­ny cups, as unboxed in the video from the Vic­to­ria and Albert Muse­um above.

“The pur­pose of it is to try and make you vom­it and have diar­rhea and sweat a lot,” says Angus Pat­ter­son, the V&A’s senior cura­tor of met­al­work. In the­o­ry, this would re-bal­ance the “humors” of which medieval med­i­cine con­ceived of the body as being com­posed. Fan­cy cups like the one in the video, which was once owned by a lord, weren’t the only anti­mo­ny objects used for this pur­pose: the met­al was also forged into so-called “per­pet­u­al pills,” meant to be swal­lowed, retrieved from the excre­ment, then swal­lowed again when nec­es­sary — for mul­ti­ple gen­er­a­tions, in some cas­es, as a kind of fam­i­ly heir­loom. “Not sure I’d fan­cy swal­low­ing a pill that had been through my grand­pa,” Pat­ter­son adds, “but needs must when you have a stom­achache in 1750.”

via Aeon

Relat­ed con­tent:

Hun­dreds of Medieval Med­ical Man­u­scripts with Strange Cures Get Dig­i­tized & Put Online: From Leech­es to Crushed Weasel Tes­ti­cles

Sci­en­tists Dis­cov­er that Ancient Egyp­tians Drank Hal­lu­cino­genic Cock­tails from 2,300 Year-Old Mug

The Col­or that May Have Killed Napoleon: Scheele’s Green

1,000-Year-Old Illus­trat­ed Guide to the Med­i­c­i­nal Use of Plants Now Dig­i­tized & Put Online

Sir Isaac Newton’s Cure for the Plague: Pow­dered Toad Vom­it Lozenges (1669)

The Archive of Heal­ing Is Now Online: UCLA’s Dig­i­tal Data­base Pro­vides Access to Thou­sands of Tra­di­tion­al & Alter­na­tive Heal­ing Meth­ods

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Hundreds of Medieval Medical Manuscripts with Strange Cures Get Digitized & Put Online: From Leeches to Crushed Weasel Testicles

If any dis­cus­sion of medieval med­i­cine gets going, it’s only a mat­ter of time before some­one brings up leech­es. And it turns out that the cen­tral­i­ty of those squirm­ing blood-suck­ers to the treat­ment of dis­ease in the Mid­dle Ages isn’t much over­stat­ed, at least judg­ing by a look through Curi­ous Cures. A Well­come Research Resources Award-fund­ed project of the Uni­ver­si­ty of Cam­bridge Libraries, it has recent­ly fin­ished con­serv­ing, dig­i­tiz­ing, and mak­ing avail­able online 190 man­u­scripts con­tain­ing more than 7,000 pages of medieval med­ical recipes. These books con­tain a wealth of infor­ma­tion even beyond the text on their pages: a mul­ti-spec­tral imag­ing analy­sis of one of them, for exam­ple, revealed that it was once owned by a cer­tain “Thomas Word, leche” — or leech, i.e., a heal­er who made inten­sive use of the tools you might imag­ine.

Not that the prac­tice of medieval med­i­cine came down to apply­ing leech­es and noth­ing more. In the man­u­scripts dig­i­tized by Curi­ous Cures (which include not just strict­ly med­ical texts but also bibles, law texts, and books of hours), one finds a won­der­land of dove feces, fox lungs, salt­ed owl, eel grease, weasel tes­ti­cles, quick­sil­ver (i.e. mer­cury) — a won­der­land for read­ers curi­ous about medieval forms of knowl­edge, if not for the actu­al patients who had to under­go these dubi­ous treat­ments.

But as any schol­ar of the sub­ject would be quick to remind us, med­ical doc­u­ments in the Mid­dle Ages may have wan­ton­ly mixed folk and “offi­cial” knowl­edge, but they were hard­ly repos­i­to­ries of pure super­sti­tion: rather, they rep­re­sent the best efforts of intel­li­gent peo­ple to under­stand their own bod­ies and the world they inhab­it­ed, with­in the dom­i­nant world­view of their time and place.

That was a time in which health was thought to be deter­mined by the “four humors,” black bile, yel­low bile, blood and phlegm; a time when cer­tain parts of plants or ani­mals were believed to be in “sym­pa­thet­ic” cor­re­spon­dence with cer­tain parts of the human body; a time when repeat­ed­ly pray­ing while clip­ping one’s fin­ger­nails, then bury­ing those clip­pings in an elder tree, could plau­si­bly cure a toothache. And now, it’s eas­i­er than ever to get a sense of what it must have been like, thanks to Curi­ous Cures’ tran­scribed, trans­lat­ed, and search­able archive of all these man­u­scripts. The more out­landish reme­dies aside, what’s remark­able is how these books also acknowl­edge the impor­tance of what we would now call a good night’s sleep, reg­u­lar exer­cise, and a bal­anced, var­ied diet. Medievals may have under­stood their own health bet­ter than we imag­ine, but regard­less, we’re prob­a­bly not bring­ing back leechcraft any­time soon.

Relat­ed Con­tent:

Urine Wheels in Medieval Man­u­scripts: Dis­cov­er the Curi­ous Diag­nos­tic Tool Used by Medieval Doc­tors

Behold the Medieval Wound Man: The Poor Soul Who Illus­trat­ed the Injuries a Per­son Might Receive Through War, Acci­dent or Dis­ease

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Curious Alice — The 1971 Anti-Drug Movie Based on Alice in Wonderland That Oddly Made Drugs Look Like Fun

The Rea­gan pres­i­den­cy was prob­a­bly the gold­en age of anti-drug mes­sag­ing. America’s school kids were told that a brain was like an egg and drugs were like a fry­ing pan. The First Lady told America’s school kids sim­ply to “Just Say No.” The mes­sage was stu­pe­fy­ing­ly sim­ple. Drugs, like Com­mu­nism and tax­es, are bad.

Dur­ing the ear­ly 1970s, how­ev­er, that anti-drug mes­sage was much more con­fused. Take for exam­ple Curi­ous Alice, a visu­al­ly stun­ning, deeply odd movie about the per­ils of drug abuse that makes the stuff look like a lot of fun. Cre­at­ed by the Nation­al Insti­tute of Men­tal Health in 1971, the film shows young Alice read­ing Lewis Carroll’s Alice in Won­der­land in a sun­ny dap­pled mead­ow before nod­ding off.

She soon finds her­self plung­ing down the rab­bit hole and in a won­der­land … of drugs. The King of Hearts is hawk­ing hero­in. The Mad Hat­ter is trip­ping on LSD. The hookah-smok­ing Cater­pil­lar is stoned out of his gourd. The Dor­mouse is in a bar­bi­tu­rate-induced stu­por and the March Hare, who looks like the Trix Bunny’s ne’er-do-well broth­er, is a fid­get­ing tweak­er. “You ough­ta have some pep pills! Uppers!” he exclaims. “Amphet­a­mines! Speed! You feel super good.”

The movie was report­ed­ly intend­ed for eight-year-olds. While it’s unlike­ly that your aver­age third grad­er is going to absorb Alice’s mor­al­iz­ing about acid, they will almost cer­tain­ly respond to the film’s trip­py, Mon­ty Pythonesque ani­ma­tion. The ani­ma­tors clear­ly had a blast mak­ing this movie, but their efforts didn’t exact­ly trans­late into an effec­tive mes­sage. After the movie came out, the Nation­al Coor­di­nat­ing Coun­cil on Drug Edu­ca­tion slammed the movie, call­ing it con­fus­ing and coun­ter­pro­duc­tive. As an adult, how­ev­er, the movie is a lot of fun. So check it out above.

Note: An ear­li­er ver­sion of this post appeared on our site in 2014.

Relat­ed Con­tent:

Reefer Mad­ness, 1936′s Most Unin­ten­tion­al­ly Hilar­i­ous “Anti-Drug” Exploita­tion Film, Free Online

The First-Ever Film Ver­sion of Lewis Carroll’s Tale, Alice in Won­der­land (1903)

Artist Draws Nine Por­traits on LSD Dur­ing 1950s Research Exper­i­ment

The Orig­i­nal Alice’s Adven­tures In Won­der­land Man­u­script, Hand­writ­ten & Illus­trat­ed By Lewis Car­roll (1864)

Jonathan Crow is a writer and film­mak­er whose work has appeared in Yahoo!, The Hol­ly­wood Reporter, and oth­er pub­li­ca­tions. 

The Nazis’ 10 Control-Freak Rules for Jazz Performers: A Strange List from World War II

Like the rock and roll rev­o­lu­tion of the 1950s, which shocked staid white audi­ences with trans­la­tions of black rhythm and blues, the pop­u­lar­i­ty of jazz caused all kinds of racial pan­ic and social anx­i­ety in the ear­ly part of the twen­ti­eth cen­tu­ry. Long before the rise of Euro­pean fas­cism, many Amer­i­can groups expressed extreme fear and agi­ta­tion over the rise of minor­i­ty cul­tur­al forms. But by World War II, jazz was intrin­si­cal­ly woven into the fab­ric of Amer­i­can major­i­ty cul­ture, albeit often in ver­sions scrubbed of blues under­tones. This was not, of course, the case in Nazi occu­pied Europe, where jazz was sup­pressed; like most forms of mod­ern art, it bore the stig­ma of impu­ri­ty, inno­va­tion, pas­sion… all qual­i­ties total­i­tar­i­ans frown on (even anti-fas­cist the­o­rist Theodor Adorno had a seri­ous beef with jazz).

And while it’s no great sur­prise that Nazis hat­ed jazz, it seems they expressed their dis­ap­proval in a very odd­ly spe­cif­ic way, at least in the rec­ol­lec­tion of Czech writer and dis­si­dent Josef Skvorecky.

On the occa­sion of Skvorecky’s death, J.J. Gould point­ed out in The Atlantic that the writer was him­self one of the char­ac­ters that so inter­est­ed Kubrick. An aspir­ing tenor sax­o­phone play­er liv­ing in Third Reich-occu­pied Czecho­slo­va­kia, Skvorecky had ample oppor­tu­ni­ty to expe­ri­ence the Nazis’ “con­trol-freak hatred of jazz.” In the intro to his short nov­el The Bass Sax­o­phone, he recounts from mem­o­ry a set of ten bizarre reg­u­la­tions issued by a Gauleit­er, a region­al Nazi offi­cial, that bound local dance orches­tras dur­ing the Czech occu­pa­tion.

  1. Pieces in fox­trot rhythm (so-called swing) are not to exceed 20% of the reper­toires of light orches­tras and dance bands;
  2. In this so-called jazz type reper­toire, pref­er­ence is to be giv­en to com­po­si­tions in a major key and to lyrics express­ing joy in life rather than Jew­ish­ly gloomy lyrics;
  3. As to tem­po, pref­er­ence is also to be giv­en to brisk com­po­si­tions over slow ones (so-called blues); how­ev­er, the pace must not exceed a cer­tain degree of alle­gro, com­men­su­rate with the Aryan sense of dis­ci­pline and mod­er­a­tion. On no account will Negroid excess­es in tem­po (so-called hot jazz) or in solo per­for­mances (so-called breaks) be tol­er­at­ed;
  4. So-called jazz com­po­si­tions may con­tain at most 10% syn­co­pa­tion; the remain­der must con­sist of a nat­ur­al lega­to move­ment devoid of the hys­ter­i­cal rhyth­mic revers­es char­ac­ter­is­tic of the bar­bar­ian races and con­ducive to dark instincts alien to the Ger­man peo­ple (so-called riffs);
  5. Strict­ly pro­hib­it­ed is the use of instru­ments alien to the Ger­man spir­it (so-called cow­bells, flex­a­tone, brush­es, etc.) as well as all mutes which turn the noble sound of wind and brass instru­ments into a Jew­ish-Freema­son­ic yowl (so-called wa-wa, hat, etc.);
  6. Also pro­hib­it­ed are so-called drum breaks longer than half a bar in four-quar­ter beat (except in styl­ized mil­i­tary march­es);
  7. The dou­ble bass must be played sole­ly with the bow in so-called jazz com­po­si­tions;
  8. Pluck­ing of the strings is pro­hib­it­ed, since it is dam­ag­ing to the instru­ment and detri­men­tal to Aryan musi­cal­i­ty; if a so-called pizzi­ca­to effect is absolute­ly desir­able for the char­ac­ter of the com­po­si­tion, strict care must be tak­en lest the string be allowed to pat­ter on the sor­dine, which is hence­forth for­bid­den;
  9. Musi­cians are like­wise for­bid­den to make vocal impro­vi­sa­tions (so-called scat);
  10. All light orches­tras and dance bands are advised to restrict the use of sax­o­phones of all keys and to sub­sti­tute for them the vio­lin-cel­lo, the vio­la or pos­si­bly a suit­able folk instru­ment.

As The Atlantic notes, “being a Nazi, this pub­lic ser­vant obvi­ous­ly did­n’t miss an oppor­tu­ni­ty to couch as many of these reg­u­la­tions as he could in racist or anti-Semit­ic terms.” This racial­ized fear and hatred was the source, after all, of the objec­tion. It’s almost impos­si­ble for me to imag­ine what kind of music this set of restric­tions could pos­si­bly pro­duce, but it most cer­tain­ly would not be any­thing peo­ple would want to dance to. And that was prob­a­bly the point.

For more on Josef Skvorecky’s life as a writer under Nazism and his escape from Czecho­slo­va­kia after the Sovi­et inva­sion, read his illu­mi­nat­ing Paris Review inter­view.

Note: An ear­li­er ver­sion of this post appeared on our site in 2013.

Relat­ed Con­tent:

The 16,000 Art­works the Nazis Cen­sored and Labeled “Degen­er­ate Art”: The Com­plete His­toric Inven­to­ry Is Now Online

Hear the Nazi’s Biz­zaro Pro­pa­gan­da Jazz Band, “Char­lie and His Orches­tra” (1940–1943)

How France Hid the Mona Lisa & Oth­er Lou­vre Mas­ter­pieces Dur­ing World War II

When the Nazis Declared War on Expres­sion­ist Art (1937)

Josh Jones is a writer, edi­tor, and musi­cian based in Wash­ing­ton, DC. Fol­low him @jdmagness

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