Medicine, belief, witchcraft and demonic possession in late seventeenth-century Ulster.

Ireland's only published witchcraft pamphlet, written by Daniel Higgs, The Wonderful and True Relation of the Bewitching of a Young Girle in Ireland, What Ways she was Tormented, and a Receipt of the Ointment that she was Cured with (1699), works within the confines of late seventeenth-century demonology, while upholding the patriarchy of the fledgling Protestant Ascendancy. More importantly, it provides rare insight into early modern Protestant witchcraft beliefs, highlights the limits of contemporary medical care and provision and details the pathways of self-medication people resorted to. Higgs' method of promoting self-medication as a cure to bewitchment and demonic possession was based on a remedy described in an obscure Renaissance magical text. To promote his 'cure' the pamphlet included a particularly vitriolic critique of the established Irish medical profession, as self-regarding and incompetent witchcraft deniers. This article uses Higgs' pamphlet to explore the limits to/of medical knowledge in early modern Ireland and Europe.

Demonic possession and the historical construction of melancholy and hysteria.

Contrary to the often-voiced opinion that the birth of modern psychiatry should be regarded as a victory of enlightened science and rationality over outdated religious beliefs and ecclesiastical authority, it is argued in this article that the emergence of medical and psychiatric approaches to pathology in modernity takes place in the context of intensified religious life and mutual rivalry between the various religious denominations. Notably the two main types of demonological possession appearing in the context of Protestant and Catholic religious life, theological reflections and pastoral practices play a major role in the conceptualizations of melancholy and hysteria. The heritage of this can be viewed in the works of psychiatrists such as Charcot and Kraepelin, and also in Freud's psychoanalysis.

Uma nosologia para os fenômenos sobrenaturais e a construção do cérebro 'possuído' no século XIX / A nosology for supernatural phenomena and the construction of the 'possessed' brain in the nineteenth century

Fenômenos sobrenaturais como os chamados transe e possessão espiritual recebem, no final do século XX, codificação científica, integrando os diagnósticos da psiquiatria hegemônica. No final do século XIX, observamos a apropriação científica de fenômenos considerados originários da superstição ou imaginação popular. Neste trabalho, demonstramos como o transe e a possessão espiritual foram estudados por Franz Anton Mesmer e seus discípulos ao desenvolver o conceito de magnetismo; por James Braid no processo de criação da teoria da hipnose; e por Jean Martin Charcot, marcando a entrada da histeria para as classificações nosológicas. Apesar das diferenças entre essas escolas, identificamos a utilização do cérebro e de metáforas cerebralistas como alicerce das teorias sobre a mente.

At the end of the twentieth century, supernatural phenomena such as so called trances and possession by spirits received a scientific classification, which includes the numerous diagnoses of the dominant psychiatry. At the end of the nineteenth century we can observe a process of scientific categorization of phenomena considered to have originated in superstition or popular imagination. In this work we show how trances and spiritual possession were studied by Franz Anton Mesmer and his followers when developing the concept of magnetism; by James Braid during the creation of his theory of hypnosis; and by Jean Martin Charcot, which marked the entry of hysteria into nosological classification. Despite the differences between these schools, we identify the use of the brain and cerebral metaphors as the foundation of theories of the mind.