It was not until the beginning of the sixteenth century that the St.Vitus's dance was made the subject of medical research, and stripped of its unhallowed character as a work of demons.This was effected by Paracelsus, that mighty but, as yet, scarcely comprehended reformer of medicine, whose aim it was to withdraw diseases from the pale of miraculous interpositions and saintly influences, and explain their causes upon principles deduced from his knowledge of the human frame."We will not, however, admit that the saints have power to inflict diseases, and that these ought to be named after them, although many there are who, in their theology, lay great stress on this supposition, ascribing them rather to God than to nature, which is but idle talk.We dislike such nonsensical gossip as is not supported by symptoms, but only by faith--a thing which is not human, whereon the gods themselves set no value."Such were the words which Paracelsus addressed to his contemporaries, who were, as yet, incapable of appreciating doctrines of this sort; for the belief in enchantment still remained everywhere unshaken, and faith in the world of spirits still held men's minds in so close a bondage that thousands were, according to their own conviction, given up as a prey to the devil; while at the command of religion, as well as of law, countless piles were lighted, by the flames of which human society was to be purified.
Paracelsus divides the St.Vitus's dance into three kinds.First, that which arises from imagination (Vitista, Chorea imaginativa, aestimativa), by which the original Dancing Plague is to be understood.Secondly, that which arises from sensual desires, depending on the will (Chorea lasciva).Thirdly, that which arises from corporeal causes (Chorea naturalis, coacta), which, according to a strange notion of his own, he explained by maintaining that in certain vessels which are susceptible of an internal pruriency, and thence produce laughter, the blood is set in commotion in consequence of an alteration in the vital spirits, whereby involuntary fits of intoxicating joy and a propensity to dance are occasioned.To this notion he was, no doubt, led from having observed a milder form of St.Vitus's dance, not uncommon in his time, which was accompanied by involuntary laughter; and which bore a resemblance to the hysterical laughter of the moderns, except that it was characterised by more pleasurable sensations and by an extravagant propensity to dance.There was no howling, screaming, and jumping, as in the severer form;neither was the disposition to dance by any means insuperable.
Patients thus affected, although they had not a complete control over their understandings, yet were sufficiently self-possessed during the attack to obey the directions which they received.
There were even some among them who did not dance at all, but only felt an involuntary impulse to allay the internal sense of disquietude, which is the usual forerunner of an attack of this kind, by laughter and quick walking carried to the extent of producing fatigue.This disorder, so different from the original type, evidently approximates to the modern chorea; or, rather, is in perfect accordance with it, even to the less essential symptom of laughter.A mitigation in the form of the Dancing Mania had thus clearly taken place at the commencement of the sixteenth century.
On the communication of the St.Vitus's dance by sympathy, Paracelsus, in his peculiar language, expresses himself with great spirit, and shows a profound knowledge of the nature of sensual impressions, which find their way to the heart--the seat of joys and emotions--which overpower the opposition of reason; and whilst "all other qualities and natures" are subdued, incessantly impel the patient, in consequence of his original compliance, and his all-conquering imagination, to imitate what he has seen.On his treatment of the disease we cannot bestow any great praise, but must be content with the remark that it was in conformity with the notions of the age in which he lived.For the first kind, which often originated in passionate excitement, he had a mental remedy, the efficacy of which is not to be despised, if we estimate its value in connection with the prevalent opinions of those times.
