Teaching the Black Death: Using Medieval Medical Treatments to Develop Historical Thinking
Katelin Hornsby
Few historical events capture students’ attention as immediately as the Black Death. The scale of devastation, the drama of symptoms, and the rapid spread of disease all make it an inherently compelling topic. But beyond the shock value, medieval responses to the plague open the door to something far more important for social studies education: historical thinking. When students first encounter medieval cures like bloodletting, vinegar-soaked sponges, herbal compounds like theriac, or even the infamous “live chicken treatment”, their instinct is often to laugh or dismiss the past as ignorant. Yet these remedies, when studied carefully, reveal a medical system that was logical, coherent, and deeply rooted in the scientific frameworks of its time. Teaching plague medicine provides teachers with a powerful opportunity to challenge presentism, develop students’ contextual understanding, and foster empathy for people whose worldview differed radically from our own. Drawing on research into plague treatments during the Black Death, this article offers teachers accessible background knowledge, addresses common misconceptions, and provides practical strategies and primary-source approaches that use medieval medicine to strengthen disciplinary literacy and historical reasoning in the social studies classroom.
Understanding medieval plague medicine begins with understanding humoral theory, the dominant medical framework of the period. Medieval Europeans believed that the body’s health depended on maintaining balance among the four humors: blood, phlegm, yellow bile, and black bile (Leong, 2017). Illness occurred when these fluids fell out of proportion, making the plague less a foreign invader and more a catastrophic imbalance. Bloodletting was one of the most common responses, meant to “draw off the poisoned blood” and reduce fever. Other strategies included induced vomiting or purging, both intended to remove corrupted humors from the body. Treatises such as Bengt Knutsson’s The Dangers of Corrupt Air emphasized both prevention and treatment through the regulation of sensory experiences, most famously through the use of vinegar (Knuttson, 1994). Its sharp and purifying qualities made it useful for cleansing internal humors or blocking the inhalation of dangerous air. Though these methods seem foreign to modern readers, they reflect a rational system built upon centuries of inherited medical theory, offering students a clear example of how people in the past interpreted disease through the frameworks available to them.
Herbal and compound remedies were equally important in medieval plague treatment and worked in tandem with humoral correction. One of the most famous was theriac, a complex blend of dozens of ingredients including myrrh, cinnamon, opiates, and various roots (Fabbri, 2007). Practitioners believed that theriac fortified the heart and expelled harmful humors, with its complexity symbolizing the combined power of nature’s properties. Other remedies included ginger-infused ale, used to stimulate internal heat, or cupping, which involved applying heated horns or glasses to the skin in order to draw corrupted blood toward the surface. These treatments show the synthesis of classical medical texts, practical experimentation, and local knowledge. When teachers present these treatments in the classroom, students will begin to see medieval medicine not as random or superstitious, but as a sophisticated system shaped by observation, tradition, and reason.
Medieval healing also extended into the emotional and spiritual realms, reflecting the belief that physical and internal states were interconnected. Chroniclers described how fear and melancholy could hasten death, leading many to encourage celebrations, laughter, and community gatherings even during outbreaks. A monastic account from Austria advised people to “cheer each other up,” suggesting that joy strengthened the heart’s resilience. At the same time, religious writers like Dom Theophilus framed plague as both a physical and spiritual crisis, prescribing prayer, confession, and communion as essential components of healing. These practices did not replace medical treatment but complemented it, emphasizing the medieval tendency to view health holistically. Introducing students to these lifestyle-based treatments helps them recognize the complexity of medieval worldviews, where spirituality, emotion, and physical health were deeply intertwined.
Because plague remedies can appear unusual or ineffective to modern students, several misconceptions tend to arise in the classroom. Many students initially view medieval people as ignorant or irrational, evaluating the past through the lens of modern scientific understanding. When teachers contextualize treatments within humoral theory and medieval medical logic, students begin to appreciate the internal coherence of these ideas. Another misconception is that medieval treatments never worked. While these remedies could not cure the plague itself, many offered symptom relief, soothed discomfort, or prevented secondary infections, revealing that medieval medicine was neither wholly ineffective nor devoid of empirical reasoning (Archambeu, 2011). Students also often assume that religious explanations dominated all responses to disease. Examining both medical treatises and spiritual writings demonstrates that medieval responses were multifaceted, blending empirical, experiential, and religious approaches simultaneously. These insights naturally support classroom strategies that promote historical thinking.
Inquiry-based questioning works particularly well with plague treatments. Asking students, “Why would this treatment make sense within medieval beliefs about the body?” encourages them to reason from evidence rather than impose modern judgments. Primary-source stations using texts such as The Arrival of the Plague or The Treatise of John of Burgundy allow students to compare remedies, analyze explanations of disease, and evaluate the reliability and purpose of each author (Horrox, 1994). A creative but historically grounded activity involves inviting students to “design” a medieval plague remedy using humoral principles, requiring them to justify their choices based on qualities such as hot, cold, wet, and dry. Such exercises not only build understanding of the medieval worldview but also reinforce core social studies skills like sourcing, contextualization, and corroboration. Even broader reflections, such as comparing medieval interpretations of disease to modern debates about public health, can help students think critically about how societies make sense of crisis.
Teaching plague medicine carries powerful instructional implications. It fosters historical empathy by encouraging students to see past actions within their cultural context. It strengthens disciplinary literacy through close reading of primary sources and evaluation of evidence. It challenges misconceptions and reduces presentism, helping students develop a mature understanding of the past. The topic also naturally lends itself to interdisciplinary thinking, drawing connections between science, history, culture, and religion. Ultimately, medieval plague treatments offer teachers a rich opportunity to show students how historical interpretations develop through careful analysis of belief systems, available knowledge, and environmental conditions.
The Black Death will always capture students’ imaginations, but its true educational value lies in what it allows them to practice: empathy, critical thinking, and contextual reasoning. By reframing medieval treatments not as bizarre relics but as rational responses grounded in their own scientific traditions, teachers can transform a sensational topic into a meaningful lens for understanding how people in the past made sense of the world. In doing so, plague medicine becomes more than an engaging subject; it becomes a model for how historical study can illuminate the logic, resilience, and humanity of societies long removed from our own.
References
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Knutsson, B. (1994). The dangers of corrupt air. In R. Horrox (Ed. & Trans.), The Black Death (pp. 175–177). Manchester University Press.
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