Duarte incorporates his personal experience of physical and mental health into state governing: deeply believed in the body politic, Duarte believes that the sovereign’s mental stability affects the stability of the kingdom, so it lies within a king’s duty to seek happiness.
Uncertainty over Guibert’s reasons for writing his autobiography, the De vita sua, has prompted attempts at psycho-historical analyses of his personality.
Recent historians have rehabilitated King Duarte of Portugal, previously maligned and neglected, as an astute ruler and philosopher. There is still a tendency, however, to view Duarte as a depressive or a hypochondriac, due to his own description of his melancholy in his advice book, the Loyal Counselor.
Alison Torn investigates the strange case of Margery Kempe
This article examines the influence of the conflicting dis- courses in the medieval church and its social context on the subconscious experiences of Hadewijch of Brabant, a 13th century Flemish visionary, mystical author, vernacular theologian and Beguine leader
Medieval people were also interested in dreams, and they attempted to figure out what they meant. Often a dream would be interpret as a sign of future events, or a divine warning that someone needed to change their ways.
This paper aims to review Al-Akhawayni’s 10th century knowledge on melancholia which can represent the early concept of this disorder in the Near East.
King Hálfdan dreams one day, in a pigsty, that he becomes a man with the finest hair, although the color and length of each ringlet vary. One curl excels in color, brightness and length, signifying St. Olaf, national saint of Norway.
How do medieval descriptions of dreams or visions reflect spiritual growth? What images are used as rhetorical or hagiographical means? And what can we learn from the interpretation of these spiritual images in a late medieval literary context?
Opicinus is the first maker of anthropomorphic maps of the countries around the Mediterranean, and the first psychotic cartographer and imaginative writer in the historical field of the Psychopathology of Expression.
It is evident in Margery Kempe’s visions of holy family life that Virgin and Christ dyad is an oedipal fantasy of the child who is the father of himself.
The century or so from approximately 1550 to 1650 is a period during which witch-hunts reached unprecedented frequency and intensity. The circumstances that fomented the witch- hunts—persistent warfare, religious conflict, and harvest failures—had occurred before, but witch-hunts had never been so ubiquitous or severe.
In the Middle Ages, Christian Europe was in a state of intellectual stagnation and the theological doctrine that pain serves God’s purpose and must not be alleviated militated against the improvement in methods of narcosis. Nuland points out that the Middle Ages in Europe were dark ages so far as advances in the pharmacology of anesthesia were concerned.
A medieval design based in Sacred Geometry principles, this unicursal path through concentric circles is a metaphorical container for spiritualjourneying.
Some people have nightmares of being crushed to death, either by a person or a thing. In the Middle Ages this type of dream was so common that had it a name: incubus (which means ‘the crusher’ in Latin).
Saint Francis was considered such a model of Christian virtue that he was able to perform miracles as an agent of Jesus. Among them, the description of demoniacs and exorcisms are particularly interesting for the history of psychiatry.
Fasting Girls: Then and Now Lecture by Joan Jacobs Brumberg Given at Cornell University, on February 16, 2012 Why do we hear about…
Discussion on the origin of dreams and the art of dream interpretation always fascinated the Byzantines and other medieval people as it is evident, not only within the numerous texts on the subject, but also in hagiographical and historiographical sources.
Hysteria is undoubtedly the first mental disorder attributable to women, accurately described in the second millennium BC, and until Freud considered an exclusively female disease.
Importantly, the dietary practices of the early Christians cannot be understood as a single corpus of ideas or practices. It could mean going without food altogether, as in the case of one of the desert fathers, Simeon Stylites, who ate nothing for the whole of lent.
It is crucial to evaluate also whether or not medieval people distinguished the fiction from reality, and if they did, does this have an impact on the roles which certain figures performed?
Cosmas and Damian were trained physicians, already famous during their lives, but their great career as healers started after they suffered martyrdom in 287 or 297.
Do erotic dreams result from divine intercession, an immoral life, or recent memories? Are they products of the self for which the individual dreamer may be held responsible? Or are they determined by a force majeure such as original sin, or human physiology?
Everybody knows what we should think about the Prioress’ love for animals. She steals from the poor by feeding her ‘smale houndes’ roast meat and good bread. And she’s breaking the rules just by keeping pets.
This brief summary covered the fourth paper given at KZOO’s Mental Health in Non-medical Terms. It covered ways in which theologians, like Thomas Aquinas, tried to categorize mental disability. Aquinas also tried to prove that the mentally impaired were able to receive sacraments depending their lucidity and where they fit in his four categories. It was an interesting and enjoyable paper.