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Byron S

article: hysteria - Hysteria

history section:

(not all of the original citations copied correctly- fix that later, as well as fixing the citations for the other sources used so far)

The word hysteria originates from the Greek word for uterus, hystera. The oldest record of hysteria dates back to 1900 B.C. when Egyptians recorded behavioral abnormalities in adult women on the Kahun Papyrus. The Egyptians attributed the behavioral disturbances to a wandering uterus – thus later dubbing the condition hysteria. To treat hysteria Egyptian doctors prescribed various medications. For example, doctors put strong smelling substances on the patients' vulvas to encourage the uterus to return to its proper position. Another tactic was to smell or swallow unsavory herbs to encourage the uterus to flee back to the lower part of the female's abdomen.

The ancient Greeks accepted the ancient Egyptians' explanation for hysteria; however, they included in their definition of hysteria the inability to bear children or the unwillingness to marry. Plato and Aristotle believed that hysteria, which Plato also called female madness, was directly related to these women’s lack of sexual activity and described the uterus as those who suffered from it as having a sad, bad, or melancholic uterus. In the 5th century BC Hippocrates first used the term hysteria. Ancient Romans also attributed hysteria to an abnormality in the womb; though they discarded the traditional explanation of a wandering uterus. Instead, the ancient Romans credited hysteria to a disease of the womb or a disruption in reproduction (i.e., a miscarriage, menopause, etc.). Hysteria theories from the ancient Egyptians, ancient Greeks, and ancient Romans were the basis of the Western understanding of hysteria.

Between the fifth and thirteenth centuries, however, the increasing influence of Christianity in the Latin West altered medical and public understanding of hysteria. St. Augustine's writings suggested that human suffering resulted from sin, thus hysteria became perceived as satanic possession. With the shift in perception of hysteria came a shift in treatment options. Instead of admitting patients to a hospital, the church began treating patients through prayers, amulets, and exorcisms. At this time writings, such as Constantine the African’s Viaticum and Pantegni, described women with hysteria as the cause of amor heroycus, a form of sexual desire so strong that it caused madness, rather than someone with a problem who should be cured.

Trota de Ruggiero is considered the first female doctor in christian Europe as well as the first gynecologist, though she could not become a magister. She recognized that women were often ashamed to go to a doctor with gynecological issues, and studied women’s diseases and attempted to avoid common misconceptions and prejudice of the era. She prescribed remedies such as mint for women suffering from hysteria. Hildegard of Bingen was another female doctor, whose work was part of an attempt to combine science and faith. She agreed with the theories of Hippocrates and suggested hysteria may be connected to the idea of original sin; She believed that men and women were both responsible for original sin, and could both suffer from hysteria. Furthermore, during the Renaissance period many patients of hysteria were prosecuted as witches and underwent interrogations, torture, exorcisms, and execution. During this time the common point of view was that women were inferior beings, connected to Aristotle’s ideas of male superiority. Saint Thomas Aquinas supported this idea and in his writing Summa Theologica stated “'some old women' are evil-minded; they gaze on children in a poisonous and evil way, and demons, with whom the witches enter into agreements, interacting through their eyes”. This time of fear of witches and sorcery is part of the rules of celibacy and chastity imposed on the clergy. Philippe Pinel believed that there was little difference between madness and healthy people, and believed that people should be treated if they were unwell. He considered hysteria a female disorder. (transferred tto here)

However, during the sixteenth and seventeenth centuries activists and scholars worked to change the perception of hysteria back to a medical condition. Particularly, French physician Charles Le Pois insisted that hysteria was a malady of the brain. In addition, in 1697, English physician Thomas Sydenham theorized that hysteria was an emotional condition, instead of a physical condition. Many physicians followed Lepois and Sydenham's lead and hysteria became disassociated with the soul and the womb. During this time period, science started to focalize hysteria in the central nervous system. As doctors developed a greater understanding of the human nervous system, the neurological model of hysteria was created, which further propelled the conception of hysteria as a mental disorder. Joseph Raulin published a work in 1748, associating hysteria with the air quality in cities, he suggested that men and women could both have hysteria, women would be more likely to have it due to laziness.

In 1859 Paul Briquet defined hysteria as a chronic syndrome manifesting in many unexplained symptoms throughout the body's organ systems. What Briquet described became known as Briquet's syndrome, or Somatization disorders, in 1971. Over a ten-year period, Briquet conducted 430 case studies of patients with hysteria. Following Briquet, Jean-Martin Charcot studied women in an asylum in France and used hypnosis as treatment. Charcot detailed the intricacies of hysteria, understanding it as being caused by patriarchy. He also mentored Pierre Janet, another French psychologist, who studied five of hysteria's symptoms (anesthesia, amnesia, abulia, motor control diseases, and character change) in depth and proposed that hysteria symptoms occurred due to a lapse in consciousness. Both Charcot and Janet inspired Freud's work. Freud theorized hysteria stemmed from childhood sexual abuse or repression, he and Charcot were among the first to apply hysteria to men, however he also believed that a side benefit of hysteria was an ability to manipulate those around the patient, specifically women who became skilled at handling those around her.

During the twentieth century, as psychiatry advanced in the West, anxiety and depression diagnoses began to replace hysteria diagnoses in Western countries. For example, from 1949 to 1978, annual admissions of hysteria patients in England and Wales decreased by roughly two thirds. With the decrease of hysteria patients in Western cultures came an increase in anxiety and depression patients. Theories for why hysteria diagnoses began to decline vary, but many historians infer that World War II, along with the use of the diagnosis of shell-shock , westernization, and migration shifted Western mental health expectations. Twentieth-century western societies expected depression and anxiety manifest itself more in post World War II generations and displaced individuals; and thus, individuals reported or were diagnosed accordingly. In addition, medical advancements explained ailments that were previously attributed to hysteria such as epilepsy or infertility.World Wars caused military doctors to become focused on hysteria as during this time there seemed to be a rise in cases, especially under instances of high stress, in 1919 Arthur Frederick Hurst wrote that “many cases of gross hysterical symptoms occurred in soldiers who had no family or personal history of neuroses, and who were perfectly fit”. In 1970 Colin P. McEvedy and Alanson W. Beard suggested that Royal Free Disease (royal free hospital outbreak), which mainly affected young women, was an epidemic of hysteria. They also said that hysteria had a historically negative connotation, however that should not prevent doctors from assessing symptoms of the patient. In 1980, after a gradual decline in diagnoses and reports, hysteria was removed from the American Psychiatric Association's Diagnostic and Statistical Manual of Mental Disorders (DSM), which had included hysteria as a mental disorder from its second publication in 1968.

The term is still used in the twenty-first century, though not as a diagnosis. When used, it is often in social media to demean those who speak out against systematic violence such as misogyny or xenophobia, and suggest the person referred to is over-emotional, not stable, or having an unrealistic view of reality. It often implied the person can not be taken seriously.

(no im not done, this is as far as I got so far but i wanted to update it here)