| 主題 Topic | Medieval medicine, healing, spirituality, penitential literature |
| 書刊名 Title | The Book of Holy Medicines / Le Livre de Seyntz Medicines |
| 作者 Author | Henry of Grosmont, First Duke of Lancaster; Catherine Batt (translator and editor) |
| 出版社 Publisher | Arizona Center for Medieval and Renaissance Studies |
| 出版年 Year | 2014 |
| 語言 Language | Anglo-Norman, Modern English translation |
| 裝訂 Binding | □ 平裝 Paperback □ 精裝 Hardcover |
| 頁數 Pages | 328 |
| ISBN (10 / 13) | 978-0866984676 |
| Bibliography Reference | (STC, Duff, GW . . .) |
| 來源網址 Web Link | |
| 劇本簡介撰稿者 | 王明月、蔡幸紋 |
| 撰寫日期 Date | 2016.03.30 |
A. 簡介 Introduction (within 100 words, Chinese or English)
蘭卡斯特第一公爵亨利（Henry of Grosmont, First Duke of Lancaster, c.1310-61）為英國十四世紀前期赫赫有名的王公貴族，他是英王愛德華三世的表親。身處貴族世家，亨利接受高標準宮廷教育，文武雙全。他不但擔任愛德華三世的軍事統領，一生中更撰寫過兩部作品。關於戰爭律法以及虔誠作品《聖藥之書》（Le livre de seyntz medicines / The book of holy medicines）即為其中之一。《聖藥之書》寫於1354年復活節前的四旬期，以流傳於英國貴族統治階層的古法文方言盎格魯·諾曼語（Anglo-Norman）為書寫文字，是一部以自傳文體寫成的虔誠懺悔詩。年過四十的蘭卡斯特公爵亨利回首人生有感而發，特別是關於基督宗教教義裡與靈魂救贖相關的議題。日誌中除了記載每日言行並進行了懺悔式的自我道德剖析，冀望藉此以洗刷罪行，獲得救贖。譬如文中記載亨利如何藉由耶穌基督與聖母瑪麗亞的聖蹟，省思聖蹟所帶來的性靈感受。此作品旨在創傷與療傷。亨利在寫作時常先記載身體病痛與治療的方法，例如玫瑰水或者雞湯如何治癒高燒不退症狀，或雞湯如何讓一位久病不癒的病人獲得充足營養。亨利再將這些醫藥學的症狀和療法寓言化（allegorize），比喻自己的罪行宛若高燒或者久病不癒的病人所受之創傷，使他的身心靈痛苦不堪；唯有藉以耶穌基督這位全能的醫者（Christus medicus）與其助手聖母瑪麗亞提供之玫瑰水或雞湯等藥方，靈魂才能獲得治癒得到救贖。亨利受過菁英式宮廷教育，因此作品中充分顯示他對於中世紀醫學、藥學的知識，並反映了中世紀晚期貴族階層對於身心靈「健康」議題之重視。此作品不但記載中世紀時期獨特的藥方如調製上述之玫瑰水等，更堪稱是中世紀晚期文獻中最知名的「心靈雞湯」註解。
B. 文本摘錄 Extracts (4-6 Pages)
On sloth and penitential self:
Et par l’oraille entre ele en cest maner: ele y entre come une desheitez; qe a peyne dirroit homme a un deshaitee: —‘Aletz la ou cea’ ou ‘Faitez ceo cy ou cella.’ Mes plutost demandroit homme: —‘Serroit ceo plus vostre pleiser a aler cy qe la, ou faire ceo cy qe cella? Ne preignetz garde a nule altre chose forsqe tout a vostre aise, dormetz et reposetz vous et ne pensetz a nule riens forsqe en vos delitez.’ Et tout ensi est il, tresdouz Sires, quant jeo su desheitee et gise en pecché et me dors, come jeo face mult sovent; et toutdise en sui jeo malade. Et quant ceo pecché de peresce vient a la porte de l’oraille et me prie q’il puisse entrer, car el est durement desheitee et dist, mesqe elle soit un bien poi reposee, ele s’en irra; et tant fait qe elle einz vient, et quant elle y est, elle s’encouche et s’endort. Et si nul vient a la porte et die: — ‘Jeo sui des amys Dame Peresce; lessez moi entrer pur la conforter’, la porte serra mult prestement overte pur lesser entrer un soen amy q’ensi la Peresce vorreit conforter de dire: — ‘Dame ne pernetz garde a nul rien qe soit, forsqe a vos aisez, et nomement al aise du corps: et de l’alme nous en penserons un altre jour quant nous serrons veultz et n’averons altre chose affaire.’ (54.l.18–55.l.10)
[And this is how she gets in through the ear; she comes in as though she were unwell. Now, you would hardly say to a sick person: ‘Go here or there,’ or: ‘Do this or that.’ Rather, you would ask: ‘Would you prefer to go here rather than there, or to do this rather than that? Do not worry about anything other than making yourself comfortable; sleep and rest and think only about your pleasure.’ And so it is just like this, most sweet Lord, when I am sick and lie in sin and slumber, as I do very often, and all the same it makes me ill. And then this sin of Sloth comes to the gate of the ear and begs to be let in, because she is very sick, and says that just as soon as she has rested a little while she will go; and she does so much that she gets in, and once she is here she goes to bed and falls asleep. And should anyone come to the gate and say: ‘I am a friend of Lady Sloth, let me come in to comfort her’, the gate will be very quickly opened to let in one of her friends, who is then eager to comfort Sloth by saying: ‘Lady, don’t worry about anything at all, except your comfort, and especially the comfort of the body; and we shall think about the soul some other day, when we are old and shall have nothing else to do.’]
On wound and healing:
“Et uncore a dire generaument, tout le corps si est pleyne des plaises, et les avantdites plaies sont si pleines de touz le sept mortels pecchés et de veniaux, qu j’ai mult graunte doute, forsqe par tant qu jeo m’affie et assure en la grant curtoisie de vous, beau mestre, qe vous, si vous plest, me aideretz a tout garrir.”
[Moreover, to speak in general, my whole body is a mass of wounds, and the abovementioned wounds are so full of all the seven deadly (as well as venial) sins, that I am in terrible fear, except insomuch as I entrust myself to, and have confidence in, your kind-ness, dear Master, that you will, if it please, help me heal completely.] (8.14-28)
On medieval medicine: How to make the rosewater
Et qaunt un malade en si grande chalour gist, riens ne luy poet tant eider come chose qe lui puisse [77r] un poy refroider; Et le refreschement le confort mult et enchace sovent le malveis chalour, si qe la malade endevient tout seyn et en bone poynt. Ore jeo croie qe ceo qe homme plus communalment donne a malade pur soi refroider par mesure quant il est trop chaud, c’est une eawe qe homme appelle eawe rose; et ensi est appellee pur ceo qe de Roses est elle faite. Et de rouges est plus fine qe des autres. Et tout soit elle faite de rouges, si est elle en luy meismez clere et blank, et riens ne se resemble la rouge Rose fors qe par l’odour. Et coment homme fait celle eawe Rose, sicom jeo meultz le sai jeo le dirrai.
Il est voirs qe quant un homme voelt faire celle eawe rose, il ne prent bone quantitité et lesse flestrir avant q’il les mette en oevre; et en diaux guyses la poet homme faire: l’une par la chalour de solail, et l’autre par chalour de fieu; mes meultz est preisee celle de solail pur plus fyn. Celle qe par le solail est faite si est ensi: Homme prent les roses et le pent homme par un fil encontre le solail en un vessel de veer qe soit beal, cler, et net, siqe la chalour de solail puisse ferir sur les roses qe en mye de poote sont penduez, et faire degouter de rouges roses beal, blanche, et clere eawe. Et tant purroit de roses degouter qe le vessel serroit si pleyn qe, la ou il serroit estopee qe le eawe ne poet pas issir, il covendroit briser, et par la rendresce de veer; mesqe la poote lerroit destopee, l’eawe saudroit quant trop pleine serroit, par la ou les roses entrerent; et par la le versons hors, quant mestier est pur eider as bosoignous. [77v] plus ne sai jeo de celuy qe par le solail se faite.
[And when a sick person is lying ill with a high temperature, nothing can help him as much as something that can cool him down a little. And the cooling soothes him greatly and often drives out the malignant heat, so that the sick person gets fully well and in good health. Now I understood that what one most usually gives to a sick person, to cool him down by degree when he is too hot, is water called rosewater, so called because it is made with roses. And the water made with red roses, it is of its nature clear and white, and in no way resembles a red rose, except in its scent. And I shall explain as best I can how they make this rosewater.] (149.3-16)
[The rosewater made by the sin’s action is as follows: you take the roses and hang them in the sun, by a thread, in a glass vessel that must be suitable, clear and clean, so that the heat of the sun can penetrate to the roses hanging in the middle of the pot, and make a fair white and clear water exude from the red roses. And so much water could drip from the roses as to fill the vessel to the point where it would shatter on account of the fragility of the glass, were it stopped up so that the water could not flow out. However, if the pot was not stopped up, when it was overfull, the water would flow out by the same way as the roses were introduced. And we pour it out through there when it is required to help those who need it. And I know no more about rosewater produced by the action of sunlight] (149.23-150.5)
台灣西洋古典、中世紀暨文藝復興學會 