 Yes. My interest is actually more about tracing ritual healing into the distant past. There's a sort of second part of this, which used to be the first part, which looks at prehistoric past. But this is the medieval past, which I find quite soothing in some ways, because there's good, as we've seen, good to be stored with documentation. Yet, in that medieval past, we also find that medicine and medics, medical practitioners, are ambivalent. They are today, they can both cure and kill. Whether that's volitional is the subject of law. So today we have laws to both protect the practitioner from things that go wrong, but also to protect the person that's receiving the treatment of the patient. And these are relatively recent phenomenon. Of course, today, when they go wrong, they're the subject of very salacious newspaper headlines. Jeffrey Chaucer is a wonderful source. Why? He's a very dispassionate observer. He just tells you. He doesn't judge, but he shows. And that's a wonderful thing. As a person who tries to teach, I try to show and not tell. Telling is sort of, it's not very much fun. So, and this is an interesting, remember that the Canterbury Tales is about a group of pilgrims that are going on what is a normal sort of pilgrimage in the spring to Canterbury. And they're going to visit the Holy Whistle Marder. I suspect it's great. It's shrine. Which seems a strange way to perhaps talk about practitioners, but it's fundamental because it's popular quality. And in popular quality was a whole series of notions about how to cure, how to treat, and also how to protect from affliction. But affliction could be physical, mental. It could be just somebody thinking ill of somebody else. In an academia, a heady environment of academia, thinking ill of somebody else is often some sort of challenge. So Beckett murdered, in the cathedral, by Noblesse Oblige, a King Henry who says, I wish that damn priest would die. And that's all he had to do. He didn't have to pick up a sword or anything. And four, and actually they're not nobodies. They're four inter-knights set out to kill Beckett. What's interesting about this is they all are landholders. Beckett is their legion lord. And so they have various grudges with the Archbishop. That predates him to be Archbishop. He was a military person before. He was chancellor. He had the purse strings. He had his own company of knights that raised havoc in the south of France for a period of time. So he's quite a formidable figure. But the important thing here is social status. What is Beckett's flaw in the eyes of many medieval observers? He's a social climber. He's born in the middle of London. He's the rising middle class. And he becomes educated because he's a clever boy. He's also quite a tall man and considered to be nice looking. He's a social climber. He becomes chancellor because he's good with money. He's good at making it for himself. And it's quite an interesting social status intercuts all these other aspects. What does that mean? Today we have organs that bodies that permit access to medicine. Treatment. That's the big problem. Because in the medieval past they could treat people, but not everybody had access. In fact, the small minority had access. In the distant prehistoric past, we think probably they had even less access. I'm not sure. I wonder if they had more. It's just that the results were perhaps not as we would see as medicinally effective. We have very fixed ideas about this. And of course, in the world today this is still a big question. Our faith here is really doing it. And there are people in professionals who say, yes they are. And then some will say, but do they really heal? Well, sometimes it helps. Is that good enough? So this is fact of being killed. The basic topic is head off. Foreblows delivered by these guys. And the blood spills on the floor. What's weird about that is people come running. They know something's going on. There's a commotion. They come running with bits and pieces of cloth and clothing. And they dip it in the blood. The spattered blood grains on the floor. Why? It's the source of healing. That gets blood, creates miraculous healing. And of course, he, after that event, becomes very quickly canonized. It's one of the quickest canonizations. It's about three years. And it's Thomas's hospital. It's a very common name. It's from him. But he's actually killed at the murder. And he's canonized me to saint. He becomes a cult figure. And that's his shrine, actually, here. That was once in Canterbury Cathedral. But these little badges are basically his life. It's like Christ's life. It's like the stations of the cross sort of thing. So very common medieval ideas about this. His clothing. I can tour in here. It's his cloak. Also become very common treasures. And even just being close to a saint was good enough. Again, if you think about it, very few people will try to crawl inside a coffin in the body today. But here, I didn't make a little hole. This is not Beckett's tomb. But we know that they did similar things. They would try to touch their mains. As close as possible. Into a contact. To cure affliction. Now, medieval medicine is quite a... There are medical historians that can do this part better than I. But the key thing to remember here is that you have a physicus, or sometimes called medicus, and a barber surgeon. Let's say that you had, for some reason, damaged your hand. You were going to get an amputation. You wouldn't go to a physicus. You would go to the barber surgeon. The barber surgeon is the practitioner. The physicus explained this. He's a physician, but at that time, they didn't treat. They used different kinds of treatment. This is what Charles says about the doctor of physics. He keeps his patients in full great deal in hours by his natural magic. This is one of the most interesting passages from that test. What's natural magic? Well, in a medieval sense, this is where the treatment comes in. These little things here, found in the answer to Cathedral, they're little wax and figures. This is a horse's hoof. This is a person's face. They're hanging their feet. Some of you that studied Roman material, know about votive offerings made by Romans, cult sites. This is similar. This is on the shrines. But also, the physicus would read at the stars to hang them on the body, the part of the body that was afflicted. That was treatment. This is quite curious. The problem with this is, it's almost nothing regular. There's no medical association. This is early function of France, in fact. Late medieval, early modern. So there's no control over this. You sought medical treatment and medical care where you could. Already, yes. Anyway, one of the things that he knows of the physicus is he knows his texts. And Chaucer does this wonderful medieval thing. You see Adesanna here, Galen, and old apocrates. He knows his texts. The barber surgeon, and this is fast, I pulled this one off because Paracelsus is from Basel. And one of the important things about him is he's an irascible character. But basically, he spends a lot of his time burning books. He says they're useless. Well, he's burning the same books that the doctor of physics was reading. And instead, he treats people by chemistry and natural remedies, he calls it. These are things borrowed from people sometimes called cunning women or men. These were people in the community that knew how to heal. And among those barber surgeons, many were military. They had to treat things now. There's no hanging wax and figures. People were bleeding to death. And he's responsible for all kinds of medical treatments, including, for example, how to help the birth of a child that's in breach position. So it's practical, practical knowledge. He's rare, Pali, because he wrote. Most of them probably didn't. We don't have any texts from them, but they treated, we have their treatments. I'm just going to look at one, because I've used too much of my time already. It's already published, so you don't even have to pay attention if you don't want to. This is a cycle fish gate in the city of York, in northern England. It's a Gilbert team monastery. They're basically a branch, if you will, of the Cistercians. And the Cistercians are famous for their waterworks and things. They're technically very gifted. There are two individuals that come from this site. And if you can see, this is, excuse me, this is an old blue-prone slide, but there are 13 individuals towards the right side of the pescatory. That's the same number of the original cannons that were here, okay? And so this is the so-called ecclesiastical cemetery. And in there is this. This is really fascinating, because the second skeleton that obeys the first is a woman. It's a female. And she was clearly buried afterwards. And if you know this individual, this is a male, the one behind her. You know that his right lower limb is kind of bowed like this. His right upper limb is straight like that. And it's very rare at this site. They're more like the normal sort of hands of the pelvis or the chest. Well, his knee looks like that. That's the tibia. And I cannot capture this in film. Probably because I'm not very good at it. But this is very green. It's green. So this is a disruptive, maybe not this problem. And it's treated with these plates that were recovered. You saw some pictures of hernia belts in Ileana's presentation. This is another one of these treatments. There were people that knew how to do this. And they're actually reading texts, but not the ones that Chaucer's doctor was listing. Yes, I'll do it. I'll do it. They're reading things like this. The old hypocrisies. They hit the crack with this. And again, this is quite curious. It's using sort of what am I called? Blacksmith's materials. It takes shackles. Metal things. You make circuits to stabilize an unstable joint. Why is there other leaders like that? Maybe because there was something wooden here to help it move. But this is evidence that there was somebody reading those texts, and actually then treating them. But note. Gilbertine's monastic. He's an older male. Probably entered late in life for retirement. And that woman could possibly have likely been his wife. These are things that could be tested now. Do you name things like that? Maybe. Maybe. But this is, again, this is a really nice example of what we are tracing, our practices. There's no very little writing from Barbara Surgeon's. But they were quite active. This is my last slide, then. And I just want to say, this is a priest. This is a priest? He's buried in a mortuary chalice and a patent. Look at his lower limbs. He said, well, where's the rest of them? Beneath the high altar. In a chapel, he served a hospital. When you look at the right lower limb, you hope that the flu is turned laterally. And it's smaller. It's less robust. This is a slip of emphasis. And this is an untreated one. You're actually looking at somebody that had this bilateral. I was repaired. But it's held out of these seats. But this is curious. He's a priest buried in a hospital, St. Giles. He was called the St. Giles priest. But he looked at him in the lab. Giles, another name associated with hospitals. He was curious about that. Is Giles as a saint that was wounded in the leg by a hunting? One has to wonder, was this person selected because he had the same name as Giles? He was selected because he had this affliction, but also because he understood what it was like to live with a hip. What happens to people that have that? They basically resort to limb. There's a lot like this. You can do it without a crotch, but it's exhausting. Just to say, again, state is really interesting. So he would have been impaired. Considered disabled in the sense that he's associated with Giles. Clearly, there's some kind of other part where because he was affected, perhaps he could help others. That's one of the definitions of priesthood. I'll stop there, but just the last comment to make is that this idea that medical people, medical practice is ambivalent, is really important, especially in the prehistoric past when we don't have an attack. There is much feared by some as loved by others. I'll leave that for your imagination. Thank you.