[This is a reposting of a post from 2014 that seems to have spirited itself away. Fortunately I had a copy of the content tucked safely away…]
This post is inspired partly by a paper written in 1976, but which I have only just come across (Frank Paul Bowman, “Suffering,Madness and Literary Creation in Seventeenth-Century Spiritual Autobiography”, and partly by a tweet by Samantha Sandassie: Curiosity kills cats; 17C surgeons: Sam Smith “had a Curiosity to taste the juice, or matter” from a breast tumour. He did and died.
Samuel Smith’s story is told in An Account of the Causes of some Particular Rebellious Distempers viz. the Scurvey, Cancers in Women’s Breasts, &c… (pp. 24-5), an anonymous work, published in London in 1670, and in William Salmon’s Ars Chirurgica (London, 1698), which repeats the 1670 account verbatim (p. 695). Immediately after dipping his finger into a gland of the woman’s severed breast and touching it to his lip, he experienced an insurmountable revulsion which he was unable to shake off:
…although he presently spit out and wash’d his Mouth with Water…and also with Wine…yet could not get rid of the Taste thereof, but it continued…and brought him…into a Consumption…which in a few Months after killed him, the Taste thereof never going off from his Tongue to his dying Hour… (An Account, p. 25.)
Bowman’s article examines five late seventeenth-century French autobiographies – by Marguerite-Marie Alacoque, Jeanne Bouvier de La Mothe Guyon, Antoinette Bourignon, Soeur Jeanne des Anges and Joseph Surin – and notes four recurrent themes running through all of them: ‘the consumption of disgusting matter and vomiting; the rejection of sexual activity and especially horror at sexual penetration; the fear of a fall through space; the refusal of the edenic myth of childhood’. He further points out that:
If all four have a spiritual context (Christ was given vinegar to drink, chastity is prized by the Church, the fall through space is a symbol of Adam’s fall and the fall from grace, and children are not innocent in a world of original sin), they also indicate a tension between the self and the world, about penetration by or movement in that world, about the links between past and present, family and self. (P. 26)
Bowman has a number of significant points to make, among them the links between spiritual biography and sadomasochistic discourse. There are sadomasochistic overtones in Alacoque’s relationship with her ‘harsh’ Superior and, Surin’ – whose autobiography Bowman considers ‘one of the most remarkable … ever written’ (p. 26), ‘Damned by God, forbidden to be good … knew the full consequences of deifying evil and makes one feel that such later writers as Sade or Lautréamont only play with the idea’ (p. 34).
There are also some interesting issues arising from the account of Smith’s demise; it is perhaps no accident that it is a poison emanating from a woman’s breast that leads to his downfall. For now, though, I will focus on just one issue – the light that these accounts shed on the way in which these accounts throw into relief changing attitudes towards feelings of repugnance, in particular the rejection of Stoic principles of inuring the impulses of the flesh and the shift towards the perception that natural revulsion is not there to be overcome but to be heeded as a matter of common sense.
To begin with, let me cite Bowman at greater length on the subject of eating nasty things. He notes traits which perhaps resemble what today we would call anorexia in Surin, and continues:
Jeanne had a predilection for eating vile food: «I used wormwood and gall to sprinkle what I ate in order to kill off in myself all kinds of taste» (p. 153). One of her devil’s tricks was to make her spit the Host out at the priest’s face once she had received it, and eating and vomiting were activities the demons inspired in her … Mme Guyon was something of a gourmet, … [but] this did not prevent her from learning how to consume others’ spit: «One day when I saw some spittle, the ugliest I’ve ever seen, I was obliged to put my mouth and tongue on it; the effort I made was so strange that I could not recover from it, and I had such violent retchings that I thought a vein was going to burst and I would vomit blood. I continued doing so as long as my stomach found it repugnant, which was quite a while» (p. 39). Alacoque exceeds the others. Her demons attacked her with «this abominable temptation of gourmandizing» (p. 351), so the Superior mortified her every time she asked for food. Moreover,
I was so very delicate that the least filthiness upset my stomach. He [i.e., God] corrected me so strenuously about this that once, wanting to clean the vomit of a sick person, I could not restrain myself from doing it with my own tongue and eating it, saying to him [i.e., God]: «If I had a thousand bodies, a thousand loves, a thousand lives, I would immolate them all to be enslaved to you.» I found so many delights in this act, that I would have liked to discover similar ones every day.
Once, on having an attack of dysentery, Alacoque consumed something so vile that her editor – and Bowman – forebear to give the details (p. 27).
Stoic attempts to overcome disgust by mortifying the taste buds were a feature of Catholic practice, and are echoed in Protestant attacks on absurd Catholic practices, such as Pierre de Moulin’s Le Capucin (1641), which (in the English translation of 1665) mocks the Capuchin monks for such penances as ‘eat[ing] with a Cat in the same dish’, or ‘lick[ing] up the others spittle’ (The Capucin Treated, pp. 21 & 22). And, while Bowman (rightly) emphasizes the differences between hagiography and spiritual autobiography – ‘Spiritual autobiographies do not always aim to describe exemplary conduct and, if only because of Christian humility, neglect the good deeds and signs of holiness which are the staple of hagiography’ (p. 24) – there are, nevertheless, close parallels between these accounts and the lives of saints. Catherine of Siena and Francisco Xavier are among those saints who sucked the pus out of the ulcerous sores of diseased people, though this was presumably done at least partly with the intention of benefiting others, and not simply out of an impulse to self-abasement (though that may have played a part, particularly in Xavier’s case). It is no accident that ‘Mme Guyon knows Catherine of Siena’ (p. 36), or that Surin justifies his spiritual crises by drawing parallels with figures like Ignatius, Suso and Magdalena de Pazzi (p. 37).
Loth as I am to play the amateur psychiatrist, one cannot but be struck by the confluence of eating foul things, feelings of guilt, unhappy childhoods and aversion to sex in the writers Bowman examines. If they knocked on the door with money in their pockets they would give any modern psychoanalyst a field day.
It is possible to see Smith, too, as suffering from a perverse compulsion, but the rationale behind his action is completely different. Smith is acting, supposedly, out of curiosity (whether idle or scientific), whereas the autobiographers are motivated by the underlying assumption is that it is right for the spirit to attempt to overcome the predilections and aversions of the flesh. This difference in intent is underlined by the very great difference in outcome.
So far, I have not been able to find any independent verification of this account of Samuel Smith’s death, but the fact that Salmon finds it worth repeating in a work published 28 years later indicates that it was accepted as true at the time. It is only the account of Smith’s death itself that Salmon borrows verbatim; though he takes it as proof of the same general principle as the author of the 1670 account (i.e., that there are certain very rare cancers of a particularly toxic nature), Salmon differs considerably in his explanation of the details.
But (for me at least) it is not the literal truth of the story that matters so much as what it represents – a rejection of Stoic principles that were widely accepted, at least until the later part of the seventeenth century, a mockery of Christian injunctions to ‘rejoice to suffer’ for the sake of one’s Lord. It is not just its staunch secularity that makes the juxtaposition of the account of how curiosity killed the surgeon with the spiritual accounts so remarkable. The moral of Smith’s fate is that one cannot simply overcome one’s natural repugnance, that, in fact, repugnance is so powerful that it can kill.
On the one hand, the juxtaposition of these scientific and spiritual accounts illustrates the way in which the one was emerging as an objective, rational discourse that has all but replaced religion in many people’s lives, while the other, insofar as it survives at all, has morphed into the realms of psychological analysis and attempts to rationalize the subjective impulses and perceptions of the individual. At the same time, though, it is notable that the scientific account is in the context of Protestant culture, with its rejection of the belief in mortification, while the spiritual conflict of the autobiographies takes place within the context of Catholic culture.
I am not trying to argue that either type of discourse is superior to the other, nor am I saying that scientific discourse is more essentially the property of a Protestant society than a Catholic one. What I am pointing out here is a basic incompatibility between these discourses, that the scientific perception leads inevitably to the marginalization of the worldview expressed by the autobiographers, culminating in the characterization of the impulses and sufferings of the tortured soul as madness, as the title of Bowman’s paper makes clear.