“I was at a conference, standing in the queue for coffee during a break between sessions, and the woman in front of me went down. As she fell, she resembled a push puppet, one of those little elasticated toys that collapses when you press the button on the base. It all happened very quickly, but if it had been possible to slow down the motion, I would have seen her head drop first, chin onto chest, her shoulders relax, arms flop to her sides, and legs buckle.
[. . .]
“This is cataplexy, a condition in which emotions can cause the body’s muscles to fail; it affects many people with narcolepsy. Nathaniel Kleitman understood the difference between narcolepsy (the sleep) and cataplexy (the collapsing fits) only too well. ‘Boredom and monotony favor narcolepsy; gaiety and excitement, cataplexy,’ he wrote in Sleep and Wakefulness.
[. . .]
“Giuseppe Plazzi, head of the sleep lab at the University of Bologna, has argued that Dante Alighieri might have suffered from narcolepsy with cataplexy all the way back in the 14th century, as his autobiographical masterpiece The Divine Comedy features most of the symptoms, including cataplexy. In the middle of his journey through Hell, for instance, Dante hears the tragic love story of two lost spirits and collapses. ‘I fainted out of pity, and, as if l were dying, fell, as a dead body falls.’
“The idea that Dante suffered from narcolepsy is certainly intriguing, but most sleep specialists—including Plazzi—date the first unequivocal description of cataplexy to 1877, when German psychiatrist Karl Westphal presented a case at a meeting of the Berlin Medical and Psychological Society. [. . .]” –Henry Nicholls, “Did Dante Alighieri Suffer From a Sleep Disorder?” LitHub (September 7, 2018)
The passage is an excerpt from Nicholls’s 2018 book Sleepyhead: The Neuroscience of A Good Night’s Rest.
See also the related discussion from The Guardian, posted here.
“In a few passages of his writings, Dante identifies himself as ‘Love’s scribe’—the scribe, that is, of all love, from natural and human love to the “Love that moves the sun and the other stars.” Another fundamental notion in Dante, and in medieval thought in general, is that the manifold things of the creation are like pages bound together by divine love into a unified book, a series of successive analogies of God—a book written by God, in which can be discerned images and resemblances of divinity. As the current volume shows, this way of reading the creation also opens a vista into Dante’s or any traditional metaphysical-symbolist author’s works as an analogia entis—as a series of signs corresponding to multiple levels of reality, each resonating with others in the hierarchical chain of being…” [
