Part 1

Transcriber’s notes

The content of this book has been preserved in its original form as far as possible. However, because some of the scanned text was indistinct and difficult to interpret, the transcription is a ‘best guess’ in some places. The text has many anomalies with regard to punctuation, capitalisation and use of italics. The Middle English language has archaic uses of ‘u’ ‘v’ ‘i’ and ‘j’ as well as the long ‘s’ (replaced with a normal ‘s’ in this transcription). In keeping with the era, the spelling is non-standard and uses space-saving contractions (equivalent to present-day use of an apostrophe to indicate omitted letters). Some of the marks denoting a contraction were indistinct, but in this transcription all are represented by a tilde (~) above the word. The text contains many sidenotes and footnotes, some of which were impossible to differentiate with certainty. Three footnotes (19, 20, 52) lacked identifiable anchor markers within the text, so markers have been inserted at ‘best guess’ locations and the respective footnotes identified with two asterisks. In this plain text version, italic text is denoted by _underscores_ and superscripted text is preceded by a caret (^). Sidenotes precede the relevant paragraphs, and footnotes follow the paragraphs. A short table of contents (that was not present in the original) has been added to the transcription to assist readers.

A BRIEFE DISCOVRSE OF A DISEASE _CALLED THE_ Suffocation of the _Mother_.

Written vppon occasion which hath beene of late taken thereby, to suspect possession of an euill spirit, or some such like supernaturall power.

_Wherein is declared that diuers strange_ actions and passions of the body of man, which in _the common opinion, are imputed to the Diuell, haue their true naturall causes, and do accompanie this disease_.

By EDVVARD IORDEN _Doctor in Physicke_.

LONDON. Printed by _Iohn Windet_, dwelling at the Signe of _the Crosse Keyes at Powles Wharfe_. 1603.

Contents

Preface

Cap.1. That this disease doth oftentimes giue occasion vnto simple and vnlearned people, to suspect possession, witchcraft, or some such like supernaturall cause.

Cap.2. What this disease is, and by what means it causeth such varietie of Symptoms.

Cap.3. Of the kinds of this disease, and first of that wherein the vitall facultie is offended.

Cap.4. Of that kind of this disease wherein the animall facultie is offended.

Cap.5. Of that kind wherein the naturall facultie is offended.

Cap.6. Of the causes of this disease.

Cap.7. Of the cure of this disease, so much as belongeth to the friends and attendants to performe.

TO THE RIGHT WOR shipfull the President and Fellowes of the _Colledge of Phisitions in_ London.

_As I am desirous to satisfie all indifferent men concerning the occasion and intent of this my discourse: so I thought good to direct the same especially vnto this societie, whereof I am a member; to testifie both how iustly or rather necessarily I haue beene drawn to the vndertaking and publishing hereof: as also how willing I am to submit my selfe to your learned censure; the argument of my writing being such as none can better iudge of then your selues._

_And first I protest vpon that credit which I desire to haue among you, that I haue not vndertaken this businesse of mine owne accord, as if I esteemed of mine owne knowledge and obseruation in this case aboue other mens. For (if it had beene thought good to haue imposed it vppon others) I do acknowledge that there are many among vs better able then my selfe to haue written in this kind, vnto whome I would willingly haue put ouer my taske. Neither did I euer find my selfe prouoked hereunto upon any peeuish humor to contradict or to disgrace any who doe iudge otherwise of some pointes contained herein, then my selfe doe: many of them being such as I do loue and affect well. Neither vpon any fawning humor to please or flatter any person whatsoeuer; which I doe esteeme more base then begging. But disclayming both hony and gall, I haue plainely set downe the true doctrine of Phisicke concerning that disease which giues to great occasion of distraction among many good men: especially such as haue not learning sufficient to resolue them of this point, or not that moderation and humilitie of spirit to acknowledge their insufficiencie, and to hearken vnto others whom in all reason they might thinke able to direct them better in such a case._

_For if it be true that one man cannot be perfect in euery arte and profession, and therefore in cases out of our owne callings, we do depend vpon those which haue beene trayned up in other particular subiects, beleeuing men in their owne professions: Why should we not prefer the iudgements of Phisitions in a question concerning the actions and passions of mans bodie (the proper subiect of that profession) before our owne conceites; as we do the opinions of Diuines, Lawyers, Artificers, &c. in their proper Elements. Neither haue I done this as taking vpon me to reforme the mindes of men which are not vnder my charge (for I could willingly haue permitted euery man to enioy his owne opinion:) But being a Phisition, and iudging in my conscience that these matters haue been mistaken by the commõ people; I thought good to make knowne the doctrine of this disease, so farre forth, as may be in a vulgar tongue conueniently disclosed, to the end that the vnlearned and rash conceits of diuers, might be thereby brought to better vnderstanding and moderation; who are apt to make euery thing a supernaturall work which they do not vnderstand, proportioning the bounds of nature vnto their own capacities: which might proue an occasion of abusing the name of God, and make vs to vse holy prayer as vngroundedly as the Papists do their prophane trickes; who are readie to drawe forth their wooden dagger, if they do but see a maid or woman suffering one of these fits of the Mother, coniuring and exorcising them as if they were possessed with euil spirits. And for want of worke, will oftentimes suborne others that are in health, to counterfait strange motions and behauiours: as I once saw in the_ Santo _in_ Padua _fiue or sixe at one sermon interrupting and reuiling the Preacher, vntill he had put them to silence by the signe of the Crosse, and certaine powerlesse spelles_.

_Wherefore it behoueth vs as to be zealous in the truth, so to be wise in discerning truth from counterfaiting and naturall causes from supernaturall power. I doe not deny but that God doth in these dayes worke extraordinarily, for the deliuerance of his children, and for other endes best knowne vnto himselfe; and that among other, there may be both possessions by the Diuell, and obsessions and witchcraft, &c. and dispossession also through the Prayers and supplications of his seruants, which is the onely meanes left vnto vs for our reliefe in that case. But such examples being verie rare now adayes, I would in the feare of God aduise men to be very circumspect in pronouncing of a possession: both because the impostures be many, and the effects of naturall diseases be strange to such as haue not looked throughly into them._

_But let vs consider a little the signes which some doe shew of a supernaturall power in these examples. For if they say there neede no such signes appeare, because the Diuill by witchcraft may inflict a naturall disease: then I ask them what they haue to doe with the Diuell, or with dispossessing of him, when he is not their present, but hath beene onely an externall cause of a disease, by kindling or corrupting the humours of our bodies; which disease as well as other will submit it selfe to physicall indications: as is shewed, cap. 1. Wherefore they must needes make him to be an internall cause, and to possesse the members and faculties of the bodie, and holde them to his vse: or else they vnderstand not what they say, when they doe peremptorily disclaime naturall meanes, and auouch that they speake certaine wordes, and performe certaine voluntarie motions vpon his incitation, and are hindred by him from speaking other wordes which they would faine vtter. And therefore to this end diuerse signes and Symptoms are alledged by them, as arguments of a supernaturall and extraordinarie power inhærent in the body._

_One of their signes is_ Insensibilitie, _when they doe not feele, being pricked with a pin, or burnt with fire, &c. Is this so strange a spectacle, when in the Palsie, the falling sicknesse, Apoplexis, and diuerse other diseases, it is dayly obserued? And in these fits of the Mother it is so ordinarie as I neuer read any Authour writing of this disease who doth not make mention thereof. This poynt you shall finde proued both by authorities and examples in the 4. Chapter._

_There also you shall find conuulsions, contractions, distortions, and such like to be ordinarie Symptoms in this disease._

_Another signe of a supernaturall power they make to be the due & orderly returning of the fits, when they keepe their iust day and houre, which we call periods or circuits. This accident as it is common to diuerse other chronicall diseases, as head-aches, gowtes, Epilepsies, Tertians, Quartians, &c. so it is often obserued in this disease of the mother as is sufsiciently proued in the 2. Chapter._

_Another argument of theirs is the ofsence in eating, or drinking, as if the Diuell ment to choake them therewith. But this Symptom is also ordinarie in vterin affects, as I shew in the sixt Chapter: and I haue at this time a patient troubled in like maner._

_Another reason of theirs is, the comming of the fits vpon the presence of some certaine person. The like I doe shew in the same Chapter, and the reasons of it, from the stirring of the affections of the mind._

_Another maine argument of theirs, is the deliuerance vpon fasting and prayer: which we will imagin to be so in deed, without any counterfeiting in that point. You shall see in the 7. Chapter, how this may be a naturall remedie two maner of wayes: the one by pulling downe the pride of the bodie, and the height of the naturall humors therof; a verie conuenient meanes, and often prescribed by our Authours in yong and lustie bodies: the other by the confident perswasion of the patient to find release by that means: which I shew in that Chapter by rules and authorities in our profession and also by examples, to be a verie effectuall remedie in curing diuerse diseases of this nature._

_Many other such like instances they may produce, according vnto euerie ones seurall conceit: which were in vaine for me to repeat perticulary: vnlesse I knew wherein they would principally insist. But in the discourse following I haue as neare as I could described al the Symptoms of this disease; whereby euerie man may readily find answers to his seuerall obiections._

_Now to testifie my loue and affection to this societie of ours, and that I esteeme more of the censure of a fewe learned and graue men, then of the opinions of a multitude of other people: I thought good to choose no other persons to patronize this slender discourse then your selues, who are best able of any in this land, or any such like societie elsewhere (that euer I could find) to iudge whether I write true doctrine or no._

_Wherefore desiring you to accept it in good part, and as occasion may serue to giue testimonie vnto it according as your iudgements and consciences shall lead you, I take my leaue this 2. Martii, 1602._

Your louing friend and Colleague.

_Ed. Iorden._

Of the suffocation of _the Mother_.

Cap. 1.

_That this disease doth oftentimes giue occasion vnto simple and vnlearned people, to suspect possession, witchcraft, or some such like supernaturall cause._

[Sidenote: _Altomarus de medend. hum. corp. malis cap. 110. Barth. Montagnana Consilio. 226._]

[Sidenote: _Mercatus lib. 2. cap. 2. & 3._]

The passiue condition of womankind is subiect vnto more diseases and of other[1] sortes and natures then men are: and especially in regarde of that part[2] from whence this disease which we speake of doth arise. For as it hath more varietie of[3] offices belonging vnto it then other partes of the bodie haue, and accordingly is supplied from other partes with whatsoeuer it hath need of for those vses: so it must needes thereby be subiect vnto mo infirmities then other parts are: both by reason of such as are bred in the part it selfe, and also by reason of such as are communicated vnto it from other parts, with which it hath correspondence. And as those offices in their proper kindes are more excellent then other; so the diseases whereby they are hurt or depraued, are more grieuous. But amongest all the diseases wherevnto that sex is obnoxious, there is none comparable vnto this which is called _The Suffocation of the mother_, either for varietie, or for strangenesse of accidents. For whatsoeuer straunge accident may appeare in any of the principall functions of mans bodie, either animall, vitall, or naturall, the same is to bee seene in this disease, by reason of the communitie and consent which this part hath with the braine, heart, and liuer, the principall seates of these three functions; and the easie passage which it hath vnto them by the Vaines, Arteries, and Nerues. And whatsoeuer humor in other partes may cause extraordinarie affects, by reason of the abundance or corruption of it, this part will affoord the like in as plentifull a manner, and in as high a degree of corruption: and with this aduauntage that whereas in the other, some one or two of the faculties onely one are hurt (as in _Apoplexies_, _Epilepsyes_, _Syncopyes_, subuersions of the stomacke, &c.) and not all (vnlesse as in _Syncopyes_ by consent, where the vitall function ceasing, all the rest must needes cease) in this case all the faculties of the bodie doe suffer; not as one may do from another, but all directly from this one fountaine, in such sort as you shall often tymes perceyue in one and the same person diuerse accidents of contrarie natures to concurre at once.

[1] _Hyppocras. 6 vulgar. part. 7._

[2] _Galen 6. locorum affect. cap. 5. radix suffocationum vterus._

[3] _Mercatus de muliebr. lib. 2, cap. 1._

1. _Ad sui ipsius alimontam._

2. _Ad species propagationem_.

3. _Ad beneficium indiuidui per euacuationẽ superfluitatum._

[Sidenote: Valetius scoffing at their ignorance calleth this disease a kind of diuell. _in Holler. cap. 59_.]

And hereupon the _Symptoms_ of this disease are sayd to be monstrous and terrible to beholde, and of such a varietie as they can hardly be comprehended within any method or boundes. Insomuch as they which are ignorant of the strange affects which naturall causes may produce, and of the manifold examples which our profession of Phisicke doth minister in this kind, haue sought aboue the Moone for supernaturall causes: ascribing these accidents either to diabolicall possession, to witchcraft, or to the immediate finger of the Almightie.

[Sidenote: _Cosmocrit. li. 1 cap. 7. pag. 153 Inexperto medico sapè suspitionem ñuminis præb̃uerunt_]

But it is no maruell though the common people and men also in other faculties verie excellent may bee deceyued by the rarenesse and straungenesse of these matters, which are hidden out of their Horizon amongest the deepest mysteries of our profession: when as Phisitions themselues, as _Cornelius Gemma_ testifieth. If they bee not verie wel exercised in the practise of their profession, are oftentimes deceyued, imagining such manifolde straunge accidents as their hee mencioneth to accompanie this disease, (as _suffocation_ in the throate, croaking of Frogges, hissing of Snakes, crowing of Cockes, barking of Dogges, garring of Crowes, frenzies, convulsions, hickcockes, laughing, singing, weeping, crying, &c.) to proceede from some metaphysicall power, when in deede (as hee there sayeth) they are meerely naturall.

[Sidenote: _Fen. 21. 3 cap: 26: tract: 4:_]

_Auicen_ also in his Chapter of this disease, speaking of the causes of it, sayth, that there were some wise Phisitions in his time which said, that the cause of this disease was vnknowne: Because as _Iacobus de Partibus_ expoundeth it, they did thinke it to be inflicted from aboue, yet notwithstanding he setteth downe naturall causes of it, and a naturall cure.

[Sidenote: _Lib. de morbo sacro in principio._]

[Sidenote: _Inscitia palliũ maleficium & incantatio. R. Sc: li, 1. cap. 3_]

_Hippocrates_ also long before finding this error to bee helde by some in his time maketh mention of diuerse of these _Symptoms_, and sayeth, that hee doth not see anie thing in them more supernaturall, or more to bee admired, then there is in Tertians, and Quartans, and other kindes of diseases: imputing it either vnto ignorance, and want of experience that Phisitians of his time did iudge otherwise; or vnto a worser humor, when as beeing loath to bewray their owne defects through pride and arrogancie: and not knowing what to prescribe would flie vnto diuine causes, and neglecting naturall meanes for their reliefe, would wholy relie vpon expiations, incantations, sacrifices, &c. cloaking their ignoraunce vnder these shadows, and pretending both more knowledge, and more pietie then other men: by which course they gained this aduauntage, that if the patient chanced to recouer, they should bee highly renowmed for their skill; if not, their excuse was readie that Gods hande was against them.

This hee speaketh of the Phisitions of his time, whome he confuteth principally by two reasons, which may serue for excellent rules for all men to discerne such cases by. The first is, that there is no supernaturall Character in these _Symptoms_, as hee proueth by an induction of diuerse of them, which in the cõmon opinion were thought to be aboue nature: yet hee proueth to haue their naturall causes in the bodie of man as well as others haue.

The strength of this argument will better appeare hereafter in the particular _Symptoms_, which we are to entreate of: where it shall be made manifest that the most of them doe both depende vpon such naturall causes as other diseases haue in our bodies, and also are oftentimes mixed with other diseases which are accompted naturall.

It may likewise appeare by this, that whereas all other diseases are knowne by their notes and signes which resemble their cause (as _Choller_, _Flegme_, _Melancholy_, _&c._ haue their proper markes, corruption and putrefaction, their proper notes and malignity his Character) so there must be some Character or note of a supernaturall power in these cases (as [4]extraordinary strength or knowledge or suffering) or else we haue no cause but to think them naturall. If the diuell as an externall cause, may inflict a disease by stirring vp or kindling the humours of our bodies, and then depart without supplying continuall supernaturall power vnto it;[5] then the disease is but naturall, and will submit it selfe vnto Physicall cure. For externall causes when they are already remoted, giue no indication of any remedy.

[4] Luk. 8. 27. 28. &c.

_Ternel de abditis rerum causis lib. 2. cap 16 Platerus de mẽtis alienat. pag. 102._

_Beniuenius de abditis morborum causis cap. 8. Alsharauius. C. de Epilepsia._

[5] _Auicen. C. de melancholisi contingat a Demonio sufficit nobis quod conuertat comptexionem ad choleram nigram, &c. Vide Iacobum de partibus inhunc locum. Valesius metb; medendi lib. 2. cap. 2._

The second argument of this is, that these _Symptoms_ do yeeld vnto natural causes, and are both procured and also eased by such ordinary meanes, as other diseases are: and[6] therefore they must needs be naturall.

[6] _Fernel loco citato matheus de Grad. ex Azariuio. C. de Epilepsia._

The strength of this argument is grounded vpon the very foundation of our profession which hath beene layd by[7] _Hyppocrates_ and[8] _Gallen_ long agoe and euer since confirmed by the practise and obseruations of all learned men; that diseases are cured by their contraries. I say contrary[9] both vnto the disease, vnto the cause, and vnto the _Symptom_. And the more exact the contrarietie is; the more proper is the remedy: as when they are equall in[10] degree or in power. But what equality of contrariety either in degree or in power, can there be betweene a supernaturall suffocating power, and the compression of the belly or throate. They are disperats in Logicke, but not contraries. For contrarietie is betweene such as are comprehended vnder one generall. And where one is opposed vnto one alone, and not indifferently vnto many. Neither doe I thinke, that any man wel aduised, will say that by compression of those parts, he is able to suppresse the power of the diuell. The like may be saide of the application of cupping glasses, of sweete plaisters, of ligatures, &c. beneath, and of euell smelles aboue; by all which we do obserue those kindes of fits to be mitigated: and yet there can bee no such contrary respect in thẽ against a supernatural cause, as is between a remedy and a disease. They are also procured vpon sweete smelles, vpon pleasant meats and drinkes, vpon feare, anger, iealousie, &c. as in the particular causes shall bee farther declared: and yet no such consent can bee shewed in them with any supernaturall affect, as that they may any way cause or encrease it. Wherefore the rule of _Hyppocrates_ must needes be true; that if these _Symptoms_ do yeeld vnto naturall remedies, they must also bee naturall themselues. And thus much in explanation of these two arguments of _Hyppocrates_ against the errour of his time: which notwithstanding hath been continued in the mindes of men vntill this day, and no maruell: vnlesse the same corruption which bred it at the first, had beene remoued out of the world. And therefore diuers of our Authors doe make especiall mention of this case wherein they report the common people to haue beene deceiued by imagining witchcraft or possession, where indeed there was none.

[7] _Hippo. de natura humaaa circa medium. Destatibus paulo post principium._

[8] _Gal. de Venesectione aduersus Erasistr: cap: 8, in arte medicina li cap: 89. in constitutione artis cap: 13. methodi med: lib. 9. 10. 11. &c._

[9] _Valesius meth. med: lib: 1. cap: 4:_

[10] _Mercatus meth med: pag: 42: 43: Gal. Simplicium lib. 3: cap: 11: Valesius controuers: lib. 1. cap. 4_ Luk, 11. vers. 21. 22.

[Sidenote: _Georg. Godelman. de magis. &c. lib 1: cap 8._

_Bruno Seidelius de morbis incurab: pag: 19: Centuria 5, curat: 75._]

_Amatus Lusitanus_ reporteth of one _Diua Clara_, a maide of 18. years of age, which had euery day two or three such strange fits, as those that were about her, gaue out that she was haunted with an euill spirit.

In those fits euery part of her body was distorted, she felt nothing, nor perceiued any thing: but had all her senses benummed, her hart beating, her teeth close shut together: yet for an houres space or two she would haue such strong motions, that shee would weary the strongest men that came at her. When she had beene three weekes in this case, her left arme began to be resolued with a palsie, &c. He being called vnto her prescribed such remedies as are usuall in this case, and within few dayes recouered her, to the great admiration of the beholders.

[Sidenote: _Obseruationũ medicin: lib: 10 obseru: 30._]