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Abstract

Lèpre is a particular disease in the Middle Ages, the representations of which vary between curse and benection, sacer and Sanctus, avers and setbacks in the same room that Durkheim referred to as ‘sacred’. Religious constructions, these ambivalent images have an impact on behaviour towards the injured. Or the injuries are stray and rather poorly perceived, suffering indifference or hostility from the crowd, especially in times of multiple crises; or they are integrated into leproseries and assimilated to moines.To feed, the leasts coagulate into spontaneous groups. These unions crystallise the aid of generous donors, bishops, abbates, aristocrates or bourgeois. It then forms an injury maker which places the injuries in a criminal community and relieves them of their maux.Since saint Jérôme le Christ resembles an injury. Hostia par excellence, killed by men arbitrarily, Jesus is the lawyer of all victims. Having leaked is a school-going disqualification. This is the very principle of the outgoing victim, Christ.The results of the anthropobiological laboratory analysis carried out for several years on skeletons from this site confirm that there is a specialisation of funeral areas in relation to the hospital function of the establishment. The Aizier body is a place to care for the body and soul, showing a relative isolation for integration into a purification fraternity accepted by all. This population is particularly interesting for studying the lever in the Middle Ages, but also for knowing how this disease is perceived and better grasped of its social implications (taking care of disability, etc.). The research opportunities it offers are manifold. Mycobacteria leprae genotyping, mycolipids and other mycolates are being studied. The analysis of stable isotopes (N, O and C) in order to identify and clarify the food deprivation and deficiency of the caregivers in the leaf frame and that of the tartar should provide further details for a better understanding of the daily lives of these patients.

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