This document summarizes how people with epilepsy have been depicted in literature over time. It finds that historically, individuals with epilepsy have often been portrayed as evil, saintly, geniuses, or objects of pity. However, more recent literature and media from the last two decades increasingly shows people with epilepsy as normal human beings. The study examines depictions of epilepsy in the Bible, English Renaissance works, and 19th/20th century fiction, drama, poetry, and films/television to trace the evolving perceptions.

1. Epilepsia. 32(6):798-809
Raven Press, Ltd., New York
0 International League Against Epilepsy
Images of Epilepsy in Literature
Irma Jacqueline Ozer
N e w York, N Y , U.S.A.
Summary: Literature primarily reflects and affirms exist- last 2 decades, has shown both readers and audiencesthat
ing attitudes and conceptions regarding the epilepsy pop- there are human beings who have epilepsy (rather than
ulation. In the fiction of many nations for many centuries, who are epileptics). These human beings are simply part
individuals with epilepsy have emerged as evil or saintly, of the continuum of what we know as normal: no more
as geniuses, or as objects of pity whose lives were not and no less than merely human. Key Words: Epilepsy-
worth living. The character who had epilepsy was outside Modern literature-Medieval literature-Drama-Poet-
the realm of personal identification-too far beneath or of life-Television-
ry-Philosophy-Bible-Quality
too far above us. Nevertheless, there were exceptions. Films.
Literature, as well as film and television, especially in the
When they came to the crowd, a man approached
Literature is a reflection of the ways in which
Jesus and knelt before him. “Lord have mercy on my
society perceives reality. This study seeks to dem-
son,” he said. “He has seizures and is suffering
onstrate the various ways in which people with ep-
greatly.”
ilepsy have been depicted in fiction. Examples are Jesus rebuked the demon, and it came out of the
taken from the literature of Biblical times, of the boy, and he was healed from that moment. (The New
English Renaissance, and of the 19th and 20th cen- International Version Study Bible, 1985.)
turies. The images of epilepsy are divided into five
categories: (a) epilepsy and evil, (b) epilepsy and The concept of the individual with epilepsy as a
saintliness, (c) epilepsy and genius, (d) epilepsy and possessed soul reappears in the 19th century
suicidal depression and (e) epilepsy and normality. George Eliot novel Silas Marner, in which the
Epilepsy and normality includes films and televi- lonely miser has “cataleptic fits” in church. Marner
sion and indicates that characters with epilepsy who does not fall to the ground and foam at the mouth
are “normal” (i.e., not evil, saintly, genius, or sui- but rather becomes motionless and stares. The ep-
cidally depressed) can be accessible to personal isodes are initially interpreted as proof of divine
identification. favor until one member of the congregation ob-
serves that the trances look more like a visitation
from Satan.
EPILEPSY AND EVIL If the possessed character with epilepsy could be
viewed as an innocent victim, the belief that epi-
lepsy was a punishment for sin and inabstinence
The roots of association of epilepsy with evil can
precluded any compassion for the afflicted person.
be traced to the New Testament account of Jesus
Longfellow’s translation of Dante’s opus The Zn-
driving out the unclean spirit from the boy who has
ferno contains a definite implication that people
seizures. This scene occurs in the Gospels of Mat-
with epilepsy have their place in Hell:
thew, Mark, and Luke. As Schneider and Conrad
(1983) observed, the biblical description served to
And as he is who falls, and knows not how, By force
strengthen the popular connection between the
of demons who to earth down drag him. . . .
Devil and epilepsy.
(Temkin, 1945.)
In Milton’s Paradise Lost, epilepsy is depicted as
Received August 1990; revision accepted January 1991.
just one of the terrible consequences of leading an
Address correspondence and reprint requests to Dr. I. J. Ozer
unchaste life:
at 38 Gramercy Park, New York, NY 10010, U.S.A.
798