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History of medicine in the Philippines

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The history of medicine in the Philippines discusses the folk medicinal practices and the medical applications
used in Philippine society from the prehistoric times before the Spaniards were able to set a firm foothold on the
islands of the Philippines for over 300 years, to the transition from Spanish rule to fifty-year American colonial
embrace of the Philippines, and up to the establishment of the Philippine Republic of the present. Although
according to Dr. Jos Policarpio[1] Bantug in his book A Short History of Medicine in the Philippines During The
Spanish Regime, 1565-1898 there were "no authentic monuments have come down to us that indicate with some
certainty early medical practices" regarding the "beginnings of medicine in the Philippines" a historian from the
United States named Edward Gaylord Borne described that the Philippines became "ahead of all the other
European colonies" in providing healthcare to ill and invalid people during the start of the 17th century,[2] a time
period when the Philippines was a colony of Spain. From the 17th and 18th centuries, there had been a "state-of-
the-art medical and pharmaceutical science" developed by Spanish friars based on
Filipino curanderos (curandero being a Spanish term for a Filipino "folk therapist") that was "unique to the
[Philippine] islands."[3]
The babaylans were the first healers within the tribal communities of ancient Philippines. Later emerged folk doctors
and the training and deployment of true medical practitioners as can be seen in the progression of Philippine history.
At present, medical personnel trained based on Western medicine - such as Filipino nurses, physicians, physical
therapists, pharmacists, surgeons among others - coexists with the still thriving group of traditional healers that do
not have formal education in scientific medicine who often cater to people living in impoverished areas of the
Philippines.[4]

Contents
[hide]

1Folk medicine
o 1.1Babaylan
o 1.2Albularyo
o 1.3Hilot
1.3.1Manghihilot
1.3.2Magpapaanak
o 1.4Mangluluop
o 1.5Manghihila
o 1.6Mangtatawas
o 1.7Mediko
o 1.8Faith healer
o 1.9Cordilleras shaman
2Medicinal plants
3Early medicinal practices
4Medicine in Spanish Philippines (1600s to 1800s)
o 4.1Common diseases
o 4.2Pharmacies
o 4.3Hospitals
4.3.1Manila
4.3.2Cavite
4.3.3Laguna
4.3.4Naga
o 4.4Vaccination
o 4.5Asian medicines
o 4.6Obstetrics
5Medical literature
6In art
7See also
8References
9Bibliography
10External links

Folk medicine[edit]
There are ten categories of non-medical traditional healers or folk doctors in the Philippines: the babaylan ("religious
leader"), albularyo, the manghihilot or hilot (the traditional "massage therapists"), the magpapaanak (the traditional
"midwife", also sometimes called a hilot), the mangluluop, the manghihila, the mangtatawas, the mediko, the faith
healer, the local shaman healers (such as those that are from the Cordilleras).[4] Most folk healers in Philippines
believe that their "medicinal" and healing skills come from a supernatural being or given to them by God. Their
practice and methods of curing ailments involves superstitions,[3] recitation of prayers and religious rituals
accompanied by the mediation of the Holy Spirit,[4] herbology, hydrotherapy, massage therapy, and
divination.[3] Although often found active in rural communities, traditional Filipino healers can also be found in small
urban and suburban neighborhoods. During Spanish times in the Philippines, the Spaniards refer to folk doctors or
traditional as mediquillos ("herbal scientists"), herbolarios, and sometimes as "superstitious quacks". They were
even called by the Spaniards simply as matanda (the "elder").[3] wrong losers
Babaylan[edit]
According to sociologist and anthropologist Marianita "Girlie" C. Villariba a babaylan is a woman mystic who is "a
specialist in the fields of culture, religion, medicine and all kinds of theoretical knowledge about the phenomenon of
nature." In ancient Filipino society, the babaylans are believed to be a woman who had been possessed by a spirit,
or a woman who had dreams or had encountered life-altering experiences, or a woman who has inherited the role to
become a "mystical woman" from an elder babaylan. Their functions include the role of community leaders, warriors,
community defenders, priestesses, healers, sages and seers.[5] Although babaylans were mostly women, there were
also male babaylans, which were men dressing up as women to be able to act the role of the female babaylan.
Albularyo[edit]
The albularyo (the "herbalist", herbolario in Spanish[3]) is the "general practitioner" and the "primary dispenser of
healthcare" in the hierarchy of traditional folk doctors in the Philippines. He or she is knowledgeable in the use
of medicinal herbs. The skill of the albularyo is commonly handed down from one generation to another in a family-
line, involving apprenticeship. The common folk diagnosis is that patients become sick due to supernatural "illness-
causers" such as a duwende (dwarf), a nuno, a lamang-lupa (a "creature from the earth or underground or under the
soil"), a tikbalang, or a kapre. He or she usually includes forms of prayers, such as bulong ("whispering" prayers)
or orasyon (oration or "prayer recitation"), while treating patients. Albularyos may also practice rituals to drive away
evil spirits, such as the performance of the kanyaw (cutting and bleeding chickens, then draining their blood on
particular perimeters of the house), or the slaughter of pigs to search for the right type of liver that would reveal the
cause of an illness. Sacrificial offerings are also sometimes used during treatments. Some albularyos choose to
treat patients only on certain days of the week, such as Tuesdays and Fridays, or on the feast days of the Sto.
Nioand the Black Nazarene, with the belief that healing powers are greater during those days.[2]
Hilot[edit]
The hilot may refer to either the manghihilot or the magpapaanak:[2]
Manghihilot[edit]
Main article: Hilot
The manghihilot ("massager", "folk massage therapist", "folk chiropractor") uses massaging techniques to treat
sprains, fractures, and other similar conditions that affect the skeletal system and the musculatory system,
including ligaments. The manghihilot is often ordained or chosen by the mediko or an ermitanya (a
female hermit and "teacher", a type of high priestess). They are folk practitioners who perform massage and healing
sessions under the influence of "powerful" amulets, "empowered" cane, or a "Nazarene garb". Their chiropractic
techniques utilizes "symbolic patterns" reminiscent of the shape of the cross of the Christ, of crown of thorns, and of
hands and feet nailed to the cross.[2]
Magpapaanak[edit]
The magpapaanak, the other "hilot", is the folk "midwife" who does prenatal visits and check-ups to pregnant
mothers. Normally a woman, she delivers babies during childbirth and often performs the ritual called the suob (a
form of "aroma therapy" performed while placed under a cloak).[2]
Mangluluop[edit]
The mangluluop is a folk specialist who makes a diagnosis based on the resulting appearance of a burned
concoction composed of freshwater shell or saltwater shell (kalanghuga), salt, a piece of palm leaves that were
blessed by Catholic priests during Palm Sunday, and charcoal resulting from coconut shells, coconut midribs. The
burning of these materials is done while placed inside a tin plate accompanied by prayers and invocations and the
making of the sign of the cross three times over the body of the patient. Depending on the appearance and shape of
the burned materials, mangluluop refers and sends the ill person to either the albularyo, the mediko, or the
manghihilot for further treatment. After the ritual and after telling the patient to which folk doctor to go next, the
freshwater or saltwater shell is powdered by the mangluluop and prayerfully applies the powder following the steps
of how to make sign of the cross on the patient's forehead, palms, and plantar arches of the feet. The remainder of
the concoction is then thrown under the stairs at the entrance of the home to prevent evil spirits from re-invading the
house.[2]
Manghihila[edit]
The manghihila (the "puller") uses the technique known as panghihila (the "pulling"), wherein the patient is rubbed
with coconut oil accompanied by the use of a mirror, strips of cellophane paper that were used as wrappers of
cigarette boxes, strips of banana frond, or wrappings of medicinal leaves. The type of "pull" felt during the massage
therapy becomes the basis of what causes the ailment (i.e. the "smoothness" of the pull of the material used or the
lingering or hovering or the strength of resistance of the applied material on a specific spot of the patient's body).[2]
Mangtatawas[edit]
The mangtatawas (literally "user of tawas") determines the cause and nature of illnesses through the use
of potassium alum, locally known in the Philippines as tawas as one of the primary ingredients. The other materials
used in the diagnostic procedure are candles, eggs, mirrors, plain paper, and paper used for rolling cigarettes.[2]
Mediko[edit]
The mediko is a folk doctor and a specialist that combines folk medicine and some techniques used in western
medicine. He or she prescribes medications and at times uses acupuncture to treat ailments.[2]
Faith healer[edit]
Filipino faith healers come from either spiritist groups, diviners (a group that practice divination) or from persons who
were previously saved from illnesses or death and had encountered epiphanies or mystical experiences who
became convinced that they were destined to help sick people after receiving healing powers bestowed upon them
by the Holy Spirit or other supernatural beings. Some of them started as an albularyo, a mediko, or a hilot. Some
faith healers are psychic healers (faith healers who heal patients remotely), whisperers of prayers (whispers prayers
over the affected part of the body of the patient), prayer blowers (blows prayers on affected areas of the patient's
body), anointers that rub saliva over the affected area of the patient, healers who hovers crucifixes and icons on the
body of the patient, and psychic surgeons (folk surgeons who performs "surgery" on a patient without the use of
surgical tools).[2]
Cordilleras shaman[edit]
The shamans from the Philippine Cordilleras are folk healers that heal ailments based on the beliefs of people
collectively known as the Igorots (includes tribes of the Bontok, Gaddang, Ibaloy, Ifugao, Ilongot, Isneg, Kalinga,
Kankana-ey, Ikalahan, I'wak and Tinguian). Their culture believe in rituals that involve offering of prayers and
sacrifial animals, belief in supreme deities or supreme beings, lesser ranked deities, intermediation by seers or
human mediums, and pleasing and appeasing the anito (spirits of the dead, ancestral spirits, or spirits from nature)
to prevent them from inducing diseases and misfortunes. They also cling to animism, ceremonies that are believed
to cure physical and mental imbalances, those that counter witchcraft, and those that leads to bountiful harvests.
Sacrifices, feasts and dances were performed as a form of thanksgiving and as entertainment for gods and
goddesses. Other tribal healers dispenses magical amulets to use against illnesses and the pouring animal blood on
the human body to avoid and escape death.[2]

Medicinal plants[edit]
Years before the arrival of the Spaniards in the Philippines, the use of medicinal plants was the common way of
treating ailments. Early Catholic missionaries such as Fr. Francisco Ignacio Alcina, SJ and Fray Jos de Valencia,
and Fr. Pablo Clain, SJ were able to compile and publish books regarding these medicinal plants in the Philippines.
Alcina and de Valencia published theirs in 1669, while Clain published his collection in 1712.[2] The first qualities of
plant medicines in the Philippines was first recorded by Fr. Blas de la Madre de Dios, OFM through his books Flora
de Filipinas (Plants of the Philippines) and Tratado de Medicina Domestica (Treatise on Domestic Medicine).[3]

Early medicinal practices[edit]


Cleaning cadavers were done by bathing and then rubbing the corpses with camphor oil. After cleansing,
preservation of dead bodies were done through the introduction of buyo, a type of beetle and aloes via the
mouth.[2] Persons bitten by rabid dogs were treated by curanderos using the brain of a rabid dog.[2] For 300 years,
the efficacy of oil from monungalwood scrapings and pieces were used to fight cholera.[2]
Early Filipino used hydrotherapy by bathing in natural hot springs or sulphuric body of waters. Filipinos of Spanish
times, particularly those in Los Baos, Laguna, still bathe themselves even if sick.[3] The placename Los Baos is
Spanish for "the places for bathing".
To cure appendicitis, traditional Filipino healers during the Spanish period in the Philippines prescribed the intake of
"water-treated fresh chicken gizzards" that would last for three consecutive Friday mornings.[3]

Medicine in Spanish Philippines (1600s to 1800s)[edit]


During the 17th and 18th centuries, the number of medical supplies pouring into the Philippines was dependent on
the yearly Manila-Acapulco Galleon Trade, wherein medical supplies come mainly from Mexico (New Spain).
Supplies had been routed from Europe to Mexico and then to the Philippines. In addition to this, the number of
certified physicians, pharmacists, and surgeons trained in Europe were concentrated at the Cuerpo Sanidad Militar
located in Manila. Because of this localization of medical personnel in Manila, religious Franciscan and Dominican
missionaries acted as infirmarians, hospital founders, and the surveyors of herbal medicines at the localities where
they were assigned.[3]
Common diseases[edit]
Common disease during the Spanish period in the Philippines were diarrhea, dysentery, and leprosy.[3] There were
also the presence of cholera, inuenza, smallpox, beri-beri, dysentery, bubonic plague, scurvy, rheumatism, asthma,
syphilis, tetanus, toothache, and ulcers.[3] Many Filipinos believed in pasma (a resulting condition similar to but
different from spasm which involves the occurrence of hand tremors, sweaty palms, numbness and pains[6] after the
body's exposure to "unhealthy cold" and water), the state of nausog ("distress" caused by an unfamiliar person), and
"personalistic sorcery".[3]
Pharmacies[edit]
It was in 1830 when the "true pharmacies" were established in the Manila, Philippines. In 1871, a faculty of
pharmacy was formally established at the University of Santo Tomas, and was later followed by the opening of
"well-appointed drug stores".[2]
Hospitals[edit]
Both the Spanish government and Spanish missionaries established a number of hospitals in the Philippines. The
first hospital was erected by the Spaniards in Cebu during 1565. That first hospital was later transferred to Manila for
the purpose of treating sick and wounded military personnel. The establishment of other health and charity
institutions soon followed.[2] The missionaries who established the early hospitals in the Philippines were the
Franciscans, the Brotherhood of the Misericordia, the Brotherhood of San Juan de Dios, and the Dominicans. There
were also lay government people who became founders of hospitals during the time period. Among the early
hospitals in the Philippines were the following:[3]
Manila[edit]
Manila had the Hospital Real de Espaoles (Royal Spanish Hospital, existed from 1577 to 1898), the Hospital de los
Indios Naturales (Hospital of Native Indians, existed from 1578 to 1603), Hospital de Santa Ana (St. Anne Hospital,
founded in 1603, still exists today), Hospital de la Misericordia (Mercy Hospital, existed from 1578 to 1656), the
Hospital of San Juan de Dios (St. John of God Hospital, established in 1656, and still existing to the present),
Hospital de San Lazaro (Hospital of St. Lazarus, a hospital for lepers established in 1603, still exists today), Hospital
de San Pedro Martir (St. Peter the Martyr Hospital, 1587 to 1599), and the Hospital de San Gabriel (St. Gabriel
Hospital, a hospital that is specialty for the Chinese community of Binondo, 1599 to 1774).[3]
Cavite[edit]
In Cavite, the Hospital del Espiritu Santo (Holy Spirit Hospital) existed from 1591 to 1662. This hospital took care of
sailors, marine personnel, shipbuilders, and carpenters among others.[3]
Laguna[edit]
In Laguna, the Hospital de Nuestra Seora de las Aguas Santas de Mainit (Our Lady of the Holy Waters Hospital in
Mainit, Mainit being the name of a place with hot springs in Laguna) existed from 1597 to 1727 and then was re-
established from 1877 and still existing up to the present.[3] The hospital was built by Franciscan missionaries on top
of the location of hot springs in Los Baos, Laguna due to the therapeutic effects of the natural springs to the body
of sick people, as they had observed from Filipinos of the time who bathe in hot springs despite of being ill.[3]
Naga[edit]
In Naga, the Hospital de Santiago (St. James's Hospital) existed from 1611 to 1691. Another hospital also named as
the Hospital de San Lazaro (Hospital of St. Lazarus), which is different from the one catering to leper patients in
Manila, existed from 1873 and is still functioning today.[3]
Vaccination[edit]
The Central Board of Vaccination was established in 1806. After 1883, caraballa calves as well horse, goat, deer,
and monkey were used for producing vaccine. By the end of the Spanish regime in 1898, there were 122
vaccinators in different Philippine provinces in addition to so-called vacunadorcillas (vaccinators, or vaccine givers)
assigned to each town.[2]
Asian medicines[edit]
Drugs and medicines from China and from some regions of Southeast Asia were part of the medical trade during the
Spanish period in the Philippines. A 1637 report of Don Juan Grau y Monfalcon attested the procurement of
"valuable drugs" from a Cambodian king in 1600. A 1590 report of Bishop Domingo de Salazar, OP, confirmed the
existence of shops with doctors and apothecaries managed by the Chinese in the Parin of Spanish Manila.[3]
Obstetrics[edit]
In Spanish Philippines, childbirth were managed by the traditional matrona (a type of comadrona or midwife), by
the mediquillos, and by some parish priests. Childbearing manuals written during the period include Fr. Julian
Bermejo's Instrucciones para las Parteras, a fin de evitar los abortos y que los nios que mueran sin el
bautismo (Instructions for Midwives to Prevent Abortion and Death of Unbaptised Babies) and Fr. Gregorio
Sanz's Embologia Sagrada (Sacred Embryology). Bermejo's Instrucciones was the "earliest attempt" to manage
fatal childbirthing complications.[3]
surgery The benefit of general surgical procedures was not available to common Filipinos during the Spanish era.
Although Spanish surgeons were skillful in performing amputations and mutilations in the 1800s, their services were
only available to by Spanish officials stationed in Manila. One such surgery was performed by Don Juan Ventura
Sarra in 1675 on his patient Don Manuel de Leon to cure the latter's obesity and corpulence. The surgery involved
removal of "lumps of lipids" from de Leon's abdominal cavities. Another recorded surgical treatment performed by
Ventura Sarra was on a governor named Don Juan Vargas Hurtado in 1682, an operation that removed an abscess
from Vargas Hurtado's hip.[3]

Medical literature[edit]
During the Spanish period in the Philippines, Fr. Miguel Aganduru, a Recollect priest, published the Manual de
Medicinas Caseras para Consuelo de los Pobres Indios (Medical Manual to Aid the Poor Indians). Aganduru wrote
the medical manual to help ordinary Filipinos, with the assumption that such commoners could read the text of the
book that was written in Spanish.[3] Another type of such book that was intended to help ordinary Filipinos was of the
Jesuit Fr. Paul Klein's 1708 Remedios faciles para diferentes infermedades por el P. Pablo Clain de la Compania de
Jesus para el alivio, y Socorro de las PP. Ministros Evangelicos de las Doctrinas de los Naturales (Easy Remedies
for Different Illnesses by Fr. Paul Klein, S.J. to Assist Ministers Evangelising the Natives).[3]
Other works include Dominican Fr. Fernando de Santa Maria's Manuel de Medicinas Caseras para Consuelo de las
Pobres Indios en las Provincias y Pueblos donde no hay Medicina, ni Botica (Domestic Medicines to Aid the Poor
Indians in the Provinces and Towns with neither Physicians nor Pharmacies, a work that he started from 1730 and
was completed in 1786), Dominican Fr. Juan de Vergara's Tratado sobre medicinas caseras, Fr. Ignacio
Mercado's Libro de Medicinas (Book of Medicines), Fr. Juan Biso's Tratado de Arboles y Hierbas de Indias (Treatise
on Forests and Herbs of the Indians), Fr. Antonio Llanos' La Medicina Domestica (Domestic Medicine), Fr. Rodrigo
de San Miguel's Manual de Medicina Domestica (Manual on Domestic Medicine), and Fr. Manuel Vilches' Manuel
del Mediquillo Visaya (Manuel of the Visayan Traditional Healers).[3]

In art[edit]
Philippine National Artist and painter Carlos "Botong" V. Francisco recorded and depicted the history of medicine in
the Philippines by creating four mural-like four-panel oil paintings collectively titled The Progress of Medicine in the
Philippines, which traced the practice of medicine from the times of the babaylans ("medicine men and women") up
to a period in the modern-day era. The first painting depicts pre-colonial medicine, the second portrays medicine
during the Spanish colonial period, the third describes medicine during the American occupation era, and the fourth
the modern era of the 1950s.[7][8] Each of the "panel paintings" measured 2.92 meters by 2.76 meters.[7] The paintings
were commissioned in 1953[7] to Francisco by four medical doctors, namely Dr. Agerico Sison, Dr. Eduardo
Quisumbing, Dr. Florentino Herrera, Jr., and Dr. Constantino Manahan. Restorations of the historical paintings were
done in 1974, 1991 and from 2006 to 2007. They were displayed at the lobby of the Philippine General Hospital[9] for
58 years until their permanent relocation to the Museum Foundation of the Philippines Hall at the National Museum
of the Philippines on July 27, 2011 because the paintings are now valued and was officially declared on September
21, 2011 as national treasures of the Philippines.[7] The Philippine General Hospital now have on display only the
reproductions of the original paintings, which were photographed by Benigno Toda III, a Filipino art expert.[7]

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