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Zoonomia/II.III.I.II

ORDO I.

Increased Volition.

GENUS II.

With increased Actions of the Organs of Sense.

In every species of madness there is a peculiar idea either of desire or aversion, which is perpetually excited in the mind with all its connections. In some constitutions this is connected with pleasurable ideas without the exertion of much muscular action, in others it produces violent muscular action to gain or avoid the object of it, in others it is attended with despair and inaction. Mania is the general word for the two former of these, and melancholia for the latter; but the species of them are as numerous as the desires and aversions of mankind.

In the present age the pleasurable insanities are most frequently induced by superstitious hopes of heaven, by sentimental love, and by personal vanity. The furious insanities by pride, anger, revenge, suspicion. And the melancholy ones by fear of poverty, fear of death, and fear of hell; with innumerable others.

Quicquid agunt homines, votum, timor, ira, voluptas, Gaudia, discursus, nostri est farrago libelli. I. 85.

This idea, however, which induces madness or melancholy, is generally untrue; that is, the object is a mistaken fact. As when a patient is persuaded he has the itch, or venereal disease, of which he has no symptom, and becomes mad from the pain this idea occasions. So that the object of madness is generally a delirious idea, and thence cannot be conquered by reason; because it continues to be excited by painful sensation, which is a stronger stimulus than volition. Most frequently pain of body is the cause of convulsion, which is often however exchanged for madness; and a painful delirious idea is most frequently the cause of madness originally, but sometimes of convulsion. Thus I have seen a young lady become convulsed from a fright, and die in a few days; and a temporary madness frequently terminates the paroxysms of the epilepsia dolorifica, and an insanity of greater permanence is frequently induced by the pains or bruises of parturition.

Where the patient is debilitated a quick pulse sometimes attends insane people, which is nevertheless generally only a symptom of the debility, owing to the too great expenditure of sensorial power; or of the paucity of its production, as in inirritative, or in sensitive inirritated fever. See III. 1. 1.

But nevertheless where the quick pulse is permanent, it shews the presence of fever; and as the madness then generally arises from the disagreeable sensations attending the fever, it is so far a good symptom; because when the fever is cured, or ceases spontaneously, the insanity most frequently vanishes at the same time.

The stimulus of so much volition supports insane people under variety of hardships, and contributes to the cure of diseases from debility, as sometimes occurs towards the end of fevers. See Sect. XXXIV. 2. 5. And, on the same account, they bear large doses of medicines to procure any operation on them; as emetics, and cathartics, which, before they produce their effect in inverting the motions of the stomach in vomiting, or of the absorbents of the bowels in purging, must first weaken the natural actions of those organs, as shewn in Sect. XXXV. 1. 3.

From these considerations it appears, that the indications of cure must consist in removing the cause of the pain, whether it arises from a delirious idea, or from a real fact, or from bodily disease; or secondly, if this cannot be done, by relieving the pain in consequence of such idea or disease. The first is sometimes effected by presenting frequently in a day contrary ideas to shew the fallacy, or the too great estimation, of the painful ideas. 2dly. By change of place, and thus presenting the stimulus of new objects, as a long journey. 3dly. By producing forgetfulness of the idea or object, which causes their pain; by removing all things which recal it to their minds; and avoiding all conversation on similar subjects. For I suppose no disease of the mind is so perfectly cured by other means as by forgetfulness.

Secondly, the pain in consequence of the ideas or bodily diseases above described is to be removed, first, by evacuations, as venesection, emetics, and cathartics; and then by large doses of opium, or by the vertigo occasioned by a circulating swing, or by a sea-voyage, which, as they affect the organs of sense as well as evacuate the stomach, may contribute to answer both indications of cure.

Where maniacs are outrageous, there can be no doubt but coercion is necessary; which may be done by means of a straight waistcoat; which disarms them without hurting them; and by tying a handkerchief round their ankles to prevent their escape. In others there can be no doubt, but that confinement retards rather than promotes their cure; which is forwarded by change of ideas in consequence of change of place and of objects, as by travelling or sailing.

The circumstances which render confinement necessary, are first, if the lunatic is liable to injure others, which must be judged of by the outrage he has already committed. 2dly. If he is likely to injure himself; this also must be judged of by the despondency of his mind, if such exists. 3dly. If he cannot take care of his affairs. Where none of these circumstances exist, there should be no confinement. For though the mistaken idea continues to exist, yet if no actions are produced in consequence of it, the patient cannot be called insane, he can only be termed delirious. If every one, who possesses mistaken ideas, or who puts false estimates on things, was liable to confinement, I know not who of my readers might not tremble at the sight of a madhouse!

The most convenient distribution of insanities will be into general, as mania mutabilis, studium inane, and vigilia; and into partial insanities. These last again may be subdivided into desires and aversions, many of which are succeeded by pleasurable or painful ideas, by fury or dejection, according to the degree or violence of their exertions. Hence the analogy between the insanities of the mind, and the convulsions of the muscles described in the preceding genus, is curiously exact. The convulsions without stupor, are either just sufficient to obliterate the pain, which occasions them; or are succeeded by greater pain, as in the convulsio dolorifica. So the exertions in the mania mutabilis are either just sufficient to allay the pain which occasions them, and the patient dwells comparatively in a quiet state; or those exertions excite painful ideas, which are succeeded by furious discourses, or outrageous actions. The studium inane, or reverie, resembles epilepsy, in which there is no sensibility to the stimuli of external objects. Vigilia, or watchfulness, may be compared to the general writhing of the body; which is just a sufficient exertion to relieve the pain which occasions it. Erotomania may be compared to trismus, or other muscular fixed spasm, without much subsequent pain; and mæror to cramp of the muscles of the leg, or other fixed spasm with subsequent pain. All these coincidences contribute to shew, as explained in Sect. III. 5, that our ideas are motions of the immediate organs of sense obeying the same laws as our muscular motions.

The violence of action accompanying insanity depends much on the education of the person; those who have been proudly educated with unrestrained passions, are liable to greater fury; and those, whose education has been humble, to greater despondency. Where the delirious idea, above described, produces pleasurable sensations, as in personal vanity or religious enthusiasm; it is almost a pity to snatch them from their fool's paradise, and reduce them again to the common lot of humanity; lest they should complain of their cure, like the patient described in Horace,

————Pol! me occidistis, amici, Non servastis, ait, cui sic extorta voluptas, Et demptus per vim mentis gratissimus error!

The disposition to insanity, as well as to convulsion, is believed to be hereditary; and in consequence to be induced in those families from slighter causes than in others. Convulsions have been shewn to have been most frequently induced by pains owing to defect of stimulus, as the shuddering from cold, and not from pains from excess of stimulus, which are generally succeeded by inflammation. But insanities are on the contrary generally induced by pains from excess of stimulus, as from the too violent actions of our ideas, as in common anger, which is an insanity of short duration; for insanities generally, though not always, arise from pains of the organs of sense; but convulsions generally, though not always, from pains of the membranes or glands. And it has been previously explained, that though the membrane and glands, as the stomach and skin, receive great pain from want of stimulus; yet that the organs of sense, as the eye and ear, receive no pain from defect of stimulus.

Hence it follows, that the constitutions most liable to convulsion, are those which most readily become torpid in some part of the system, that is, which possess less irritability; and that those most liable to insanity, are such as have excess of sensibility; and lastly, that these two circumstances generally exist in the same constitution; as explained in Sect. XXXI. 2. on Temperaments. These observations explain why epilepsy and insanity frequently succeed or reciprocate with each other, and why inirritable habits, as scrophulous ones, are liable to insanity, of which I have known some instances.

In many cases however there is no appearance of the disposition to epilepsy or insanity of the parent being transmitted to the progeny. First, where the insanity has arisen from some violent disappointment, and not from intemperance in the use of spirituous liquors. Secondly, where the parent has acquired the insanity or epilepsy by habits of intoxication after the procreation of his children. Which habits I suppose to be the general cause of the disposition to insanity in this country. See Class III. 1. 1. 7.

As the disposition to gout, dropsy, epilepsy, and insanity, appears to be produced by the intemperate use of spirituous potation, and is in all of them hereditary; it seems probable, that this disposition gradually increases from generation to generation, in those families which continue for many generations to be intemperate in this respect; till at length these diseases are produced; that is, the irritability of the system gradually is decreased by this powerful stimulus, and the sensibility at the same time increased, as explained in Sect. XXXI. 1. and 2. This disposition is communicated to the progeny, and becomes still increased, if the same stimulus be continued, and so on by a third and fourth generation; which accounts for the appearance of epilepsy in the children of some families, where it was never known before to have existed, and could not be ascribed to their own intemperance. A parity of reasoning shews, that a few sober generations may gradually in the same manner restore a due degree of irritability to the family, and decrease the excess of sensibility.

From hence it would appear probable, that scrophula and dropsy are diseases from inirritability; but that in epilepsy and insanity an excess of sensibility is added, and the two faulty temperaments are thus conjoined.

SPECIES.

1. Mania mutabilis. Mutable madness. Where the patients are liable to mistake ideas of sensation for those from irritation, that is, imaginations for realities, if cured of one source of insanity, they are liable in a few months to find another source in some new mistaken or imaginary idea, and to act from this new idea. The idea belongs to delirium, when it is an imaginary or mistaken one; but it is the voluntary actions exerted in consequence of this mistaken idea, which constitute insanity.

In this disease the patient is liable carefully to conceal the object of his desire or aversion. But a constant inordinate suspicion of all people, and a carelessness of cleanliness, and of decency, are generally concomitants of madness. Their designs cannot be counteracted, till you can investigate the delirious idea or object of their insanity; but as they are generally timid, they are therefore less to be dreaded.

Z. Z. called a young girl, one of his maid-servants, into the parlour, and, with cocked pistols in his hands, ordered her to strip herself naked; he then inspected her with some attention, and dismissed her untouched. Then he stripped two of his male servants in the same manner, to the great terror of the neighbourhood. After he was secured, with much difficulty he was persuaded to tell me, that he had got the itch, and had examined some of his servants to find out from whom he had received it; though at the same time there was not a spot to be seen on his hands, or other parts. The outrages in consequence of this false idea were in some measure to be ascribed to the pride occasioned by unrestrained education, affluent wealth, and dignified family.

Madness is sometimes produced by bodily pain, particularly I believe of a diseased liver, like convulsion and epilepsy; at other times it is caused by very painful ideas occasioned by external circumstances, as of grief or disappointment; but the most frequent cause of insanity arises from the pain of some imaginary or mistaken idea; which may be termed hallucinatio maniacalis. This hallucination of one of the senses is often produced in an instant, and generally becomes gradually weakened in process of time, by the perpetual stimulus of external objects, or by the successions of other catenations of ideas, or by the operations of medicines; and when the maniacal hallucination ceases, or is forgotten, the violent exertions cease, which were in consequence of it, and the disease is cured.

Mr. ——, a clergyman, about forty years of age, who was rather a weak man, happened to be drinking wine in jocular company, and by accident swallowed a part of the seal of a letter, which he had just then received; one of his companions seeing him alarmed, cried out in humour, "It will seal your bowels up." He became melancholy from that instant, and in a day or two refused to swallow any kind of nourishment. On being pressed to give a reason for this refusal, he answered, he knew nothing would pass through him. A cathartic was given, which produced a great many evacuations, but he still persisted, that nothing passed through him; and though he was frightened into taking a little broth once or twice by threats, yet he soon ceased intirely to swallow any thing, and died in consequence of this insane idea.

Miss ——, a sensible and ingenious lady, about thirty, said she had seen an angel; who told her, that she need not eat, though all others were under the necessity of supporting their earthly existence by food. After fruitless persuasions to take food, she starved herself to death.—It was proposed to send an angel of an higher order to tell her, that now she must begin to eat and drink again; but it was not put into execution.

Mrs. ——, a lady between forty and fifty years of age, imagined that she heard a voice say to her one day, as she was at her toilet, "Repent, or you will be damned." From that moment she became melancholy, and this hallucination affected her in greater or less degree for about two years; she then recovered perfectly, and is now a cheerful old woman.

Mrs. ——, a farmer's wife, going up stairs to dress, found the curtains of her bed drawn, and on undrawing them, she believed that she saw the corpse of her sister, who was then ill at the distance of twenty miles, and became from that time insane; and as her sister died about the time, she could not be produced to counteract the insane hallucination, but she perfectly recovered in a few months.

Mrs. ——, a most elegant, beautiful, and accomplished lady, about twenty-two years of age, had been married about two months to an elegant, polished, and affluent young man, and it was well known to be a love-match on both sides. She suddenly became melancholy, and yet not to so great a degree, but that she could command herself to do the honours of her table with grace and apparent ease. After many days intreaty, she at length told me, that she thought her marrying her husband had made him unhappy; and that this idea she could not efface from her mind day or night. I withstood her being confined, as some had advised, and proposed a sea-voyage to her, with expectation that the sickness, as well as change of objects, might remove the insane hallucination, by introducing other energetic ideas; this was not complied with, but she travelled about England with her friends and her husband for many months, and at length perfectly recovered, and is now I am informed in health and spirits.

These cases are related to shew the utility of endeavouring to investigate the maniacal idea, or hallucination; as it may not only acquaint us with the probable designs of the patient, from whence may be deduced the necessity of confinement; but also may some time lead to the most effectual plan of cure.

I received good information of the truth of the following case, which was published a few years ago in the newspapers. A young farmer in Warwickshire, finding his hedges broke, and the sticks carried away during a frosty season, determined to watch for the thief. He lay many cold hours under a hay-stack, and at length an old woman, like a witch in a play, approached, and began to pull up the hedge; he waited till she had tied up her bottle of sticks, and was carrying them off, that he might convict her of the theft, and then springing from his concealment, he seized his prey with violent threats. After some altercation, in which her load was left upon the ground, she kneeled upon her bottle of sticks, and raising her arms to heaven beneath the bright moon then at the full, spoke to the farmer already shivering with cold, "Heaven grant, that thou never mayest know again the blessing to be warm." He complained of cold all the next day, and wore an upper coat, and in a few days another, and in a fortnight took to his bed, always saying nothing made him warm, he covered himself with very many blankets, and had a sieve over his face, as he lay; and from this one insane idea he kept his bed above twenty years for fear of the cold air, till at length he died.

M. M. As mania arises from pain either of our muscles or organs of sense, the arts of relieving pain must constitute the method of cure. See Sect. XXXIV. 3. 4. Venesection. Vomits of from five grains to ten of emetic tartar, repeated every third morning for three or four times; with solution of gum-ammoniac, and soluble tartar, so as to purge gently every day. Afterwards warm bath for two or three hours a day. Opium in large doses. Bark. Steel.

Dr. Binns gave two scruples (40 grains) of solid opium at a dose, and twenty grains four hours afterwards; which restored the patient. Dr. Brandreth gave 400 drops of laudanum to a maniac in the greatest possible furor, and in a few hours he became calm and rational. Med. Comment for 1791, p. 384.

Prognostic.

The temporary quick pulse attending some maniacal cases is simply a symptom of debility, and is the consequence of too great exertions; but a permanent quick pulse shews the presence of fever, and is frequently a salutary sign; because, if the life of the patient be safe, when the fever ceases, the insanity generally vanishes along with it, as mentioned above. In this case the kind of fever must direct the method of curing the insanity; which must consist of moderate evacuations and diluents, if the pulse be strong; or by nutrientia, bark, and small doses of opium, if the pulse be weak.

Where the cause is of a temporary nature, as in puerperal insanity, there is reason to hope, that the disease will cease, when the bruises, or other painful sensations attending this state, are removed. In these cases the child should be brought frequently to the mother, and applied to her breast, if she will suffer it, and this whether she at first attends to it or not; as by a few trials it frequently excites the storgè, or maternal affection, and removes the insanity, as I have witnessed.

When the madness is occasioned by pain of the teeth, which I believe is no uncommon case, these must be extracted; and the cure follows the extinction of the pain. There is however some difficulty in detecting the delinquent tooth in this case, as in hemicrania, unless by its apparent decay, or by some previous information of its pain having been complained of; because the pain of the tooth ceases, as soon as the exertions of insanity commence.

When a person becomes insane, who has a family of small children to solicit his attention, the prognostic is very unfavourable; as it shews the maniacal hallucination to be more powerful than those ideas which generally interest us the most.

2. Studium inane. Reverie consists of violent voluntary exertions of ideas to relieve pain, with all the trains or tribes connected with them by sensations or associations. It frequently alternates with epileptic convulsions; with which it corresponds, in respect to the insensibility of the mind to the stimuli of external objects, in the same manner as madness corresponds with common convulsion, in the patient's possessing at the same time a sensibility of the stimuli of external objects.

Some have been reported to have been involved in reverie so perfectly, as not to have been disturbed by the discharge of a cannon; and others to have been insensible to torture, as the martyrs for religious opinions; but these seem more properly to belong to particular insanities than to reverie, like nostalgia and erotomania.

Reverie is distinguished from madness as described above; and from delirium, because the trains of ideas are kept consistent by the power of volition, as the person reasons and deliberates in it. Somnambulismus is a part of reverie, the latter consisting in the exertions of the locomotive muscles, and the former of the exertions of the organs of sense; see Class III. 1. 1. 9. and Sect. XIX. both which are mixed, or alternate with each other, for the purpose of relieving pain.

When the patients in reverie exert their volition on their organs of sense, they can occasionally perceive the stimuli of external objects, as explained in Sect. XIX. And in this case it resembles sometimes an hallucination of the senses, as there is a mixture of fact and imagination in their discourse; but may be thus distinguished: hallucinations of the lenses are allied to delirium, and are attended generally with quick pulse, and other symptoms of great debility; but reverie is without fever, and generally alternates with convulsions; and so much intuitive analogy (see Sect. XVII. 3. 7.) is retained in its paroxysms, as to preserve a consistency in the trains of ideas.

Miss G——, whose case is related in Sect. III. 5. 8. said, as I once sat by her, "My head is fallen off, see it is rolled to that corner of the room, and the little black dog is nibbling the nose off." On my walking to the place which she looked at, and returning, and assuring her that her nose was unhurt, she became pacified, though I was doubtful whether she attended to me. See Class III. 1. 1. 9. and Class III. 1. 2. 2.

M. M. Large doses of opium given before the expected paroxysm, as in epilepsia dolorifica, Class III. 1. 1. 8.

The hallucinatio studiosa, or false ideas in reverie, differ from maniacal hallucinations above described, as no insane exertions succeed, and in the patients whom I have seen they have always been totally forgotten, when the paroxysm was over.

Master ——, a school-boy about twelve years old, after he came out of a convulsion fit and sat up in bed, said to me, "Don't you see my father standing at the feet of the bed, he is come a long way on foot to see me." I answered, no: "What colour is his coat!" He replied, "A drab colour." "And what buttons?" "Metal ones," he answered, and added, "how sadly his legs are swelled." In a few minutes he said, with apparent surprise, "He is gone," and returned to his perfect mind. Other cases are related in Sect. XIX. and XXXIV. 3. and in Class III. 1. 2. 2. with further observations on this kind of hallucination; which however is not the cause of reverie, but constitutes a part of it, the cause being generally some uneasy sensation of the body.

3. Vigilia. Watchfulness consists in the unceasing exertion of volition; which is generally caused by some degree of pain either of mind or of body, or from defect of the usual quantity of pleasurable sensation; hence if those, who are accustomed to wine at night, take tea instead, they cannot sleep. The same happens from want of solid food for supper, to those who are accustomed to use it; as in these cases there is pain or defect of pleasure in the stomach.

Sometimes the anxiety about sleeping, that is the desire to sleep, prevents sleep; which consists in an abolition of desire or will. This may so far be compared to the impediment of speech described in Sect. XVII. 1. 10. as the interference of the will prevents the effect desired.

Another source of watchfulness may be from the too great secretion of sensorial power in the brain, as in phrenzy, and as sometimes happens from the exhibition of opium, and of wine; if the exhaustion of sensorial power by the general actions of the system occasioned by the stimulus of these drugs can be supposed to be less than the increased secretion of it.

M. M. 1. Solid food to supper. Wine. Opium. Warm bath. 2. The patient should be told that his want of sleep is of no consequence to his health. 3. Venesection by cupping. Abstinence from wine. 4. A blister by stimulating the skin, and rhubarb by stimulating the bowels, will sometimes induce sleep. Exercise. An uniform sound, as of a pausing drop of water, or the murmur of bees. Other means are described in Sect. XVIII. 20.

4. Erotomania. Sentimental love. Described in its excess by romance-writers and poets. As the object of love is beauty, and as our perception of beauty consists in a recognition by the sense of vision of those objects, which have before inspired our love, by the pleasure they have afforded to many of our senses (Sect. XVI. 6); and as brute animals have less accuracy of their sense of vision than mankind (ib.); we see the reason why this kind of love is not frequently observable in the brute creation, except perhaps in some married birds, or in the affection of the mother to her offspring. Men, who have not had leisure to cultivate their taste for visible objects, and who have not read the works of poets and romance-writers, are less liable to sentimental love; and as ladies are educated rather with an idea of being chosen, than of choosing; there are many men, and more women, who have not much of this insanity; and are therefore more easily induced to marry for convenience or interest, or from the flattery of one sex to the other.

In its fortunate gratification sentimental love is supposed to supply the purest source of human felicity; and from the suddenness with which many of those patients, described in Species I. of this genus, were seized with the maniacal hallucination, there is reason to believe, that the most violent sentimental love may be acquired in a moment of time, as represented by Shakespeare in the beginning of his Romeo and Juliet.

Some have endeavoured to make a distinction between beauty and grace, and have made them as it were rivals for the possession of the human heart; but grace may be defined beauty in action; for a sleeping beauty cannot be called graceful in whatever attitude she may recline; the muscles must be in action to produce a graceful attitude, and the limbs to produce a graceful motion. But though the object of love is beauty, yet the idea is nevertheless much enhanced by the imagination of the lover; which appears from this curious circumstance, that the lady of his passion seldom appears so beautiful to the lover after a few months separation, as his ideas had painted her in his absence; and there is, on that account, always a little disappointment felt for a minute at their next interview from this hallucination of his ideas.

This passion of love produces reverie in its first state, which exertion alleviates the pain of it, and by the assistance of hope converts it into pleasure. Then the lover seeks solitude, lest this agreeable reverie should be interrupted by external stimuli, as described by Virgil.

Tantum inter densas, umbrosa cacumina, fagos Assiduè veniebat, ibi hæc incondita solus Montibus et sylvis studio jactabat inani.

When the pain of love is so great, as not to be relieved by the exertions of reverie, as above described; as when it is misplaced on an object, of which the lover cannot possess himself; it may still be counteracted or conquered by the stoic philosophy, which strips all things of their ornaments, and inculcates "nil admirari." Of which lessons may be found in the meditations of Marcus Antoninus. The maniacal idea is said in some lovers to have been weakened by the action of other very energetic ideas; such as have been occasioned by the death of his favourite child, or by the burning of his house, or by his being shipwrecked. In those cases the violence of the new idea for a while expends so much sensorial power as to prevent the exertion of the maniacal one; and new catenations succeed. On this theory the lover's leap, so celebrated by poets, might effect a cure, if the patient escaped with life.

The third stage of this disease I suppose is irremediable; when a lover has previously been much encouraged, and at length meets with neglect or disdain; the maniacal idea is so painful as not to be for a moment relievable by the exertions of reverie, but is instantly followed by furious or melancholy insanity; and suicide, or revenge, have frequently been the consequence. As was lately exemplified in Mr. Hackman, who shot Miss Ray in the lobby of the playhouse. So the poet describes the passion of Dido,

—————Moriamur inultæ?— At moriamur, ait,—sic, sic, juvat ire sub umbras!

The story of Medæa seems to have been contrived by Ovid, who was a good judge of the subject, to represent the savage madness occasioned by ill-requited love. Thus the poet,

Earth has no rage like love to hatred turn'd, Nor hell a fury like a woman scorn'd.

5. Amor sui. Vanity consists of an agreeable reverie, and is well ridiculed in the story of Narcissus, who so long contemplated his own beautiful image in the water, that he died from neglect of taking sustenance. I once saw a handsome young man, who had been so much flattered by his parents, that his vanity rose so near to insanity, that one might discern by his perpetual attention to himself, and the difficulty with which he arranged his conversation, that the idea of himself intruded itself at every comma or pause of his discourse. In this degree vanity must afford great pleasure to the possessor; and when it exists within moderate bounds, may contribute much to the happiness of social life.

My friend Mr. —— once complained to me, that he was much troubled with bashfulness in company, and believed that it arose from his want of personal vanity; on this account he determined on a journey to Paris, when Paris was the center of politeness; he there learnt to dress, to dance, and to move his hands gracefully in conversation; and returned a most consummate coxcomb. But after a very few years he relapsed into rusticity of dress and manners.

M. M. The cure of vanity may be attempted by excess of flattery, which will at length appear ridiculous, or by its familiarity will cease to be desired. I remember to have heard a story of a nobleman in the court of France, when France had a court, who was so disagreeably vain in conversation, that the king was pleased to direct his cure, which was thus performed. Two gentlemen were directed always to attend him, one was to stand behind his chair, and the other at a respectful distance before him; whenever his lordship began to speak, one of them always pronounced, "Lord Gallimaufre is going to say the best thing in the world." And, as soon as his lordship had done speaking, the other attendant pronounced, "Lord Gallimaufre has spoken the best thing in the world." Till in a few weeks this noble lord was so disgusted with praise that he ceased to be vain; and his majesty dismissed his keepers.

6. Nostalgia. Maladie de Pais. Calenture. An unconquerable desire of returning to one's native country, frequent in long voyages, in which the patients become so insane as to throw themselves into the sea, mistaking it for green fields or meadows. The Swiss are said to be particularly liable to this disease, and when taken into foreign service frequently to desert from this cause, and especially after hearing or singing a particular tune, which was used in their village dances, in their native country, on which account the playing or singing this tune was forbid by the punishment of death. Zwingerus.

Dear is that shed, to which his soul conforms, And dear that hill, which lifts him to the storms.

7. Spes religiosa. Superstitious hope. This maniacal hallucination in its milder state produces, like sentimental love, an agreeable reverie; but when joined with works of supererogation, it has occasioned many enormities. In India devotees consign themselves by vows to most painful and unceasing tortures, such as holding up their hands, till they cannot retract them; hanging up by hooks put into the thick skin over their shoulders, sitting upon sharp points, and other self torments. While in our part of the globe fasting and mortification, as flagellation, has been believed to please a merciful deity! The serenity, with which many have suffered cruel martyrdoms, is to be ascribed to this powerful reverie.

Mr. ——, a clergyman, formerly of this neighbourhood, began to bruise and wound himself for the sake of religious mortification, and passed much time in prayer, and continued whole nights alone in the church. As he had a wife and family of small children, I believed the case to be incurable; as otherwise the affection and employment in his family connections would have opposed the beginning of this insanity. He was taken to a madhouse without effect, and after he returned home, continued to beat and bruise himself, and by this kind of mortification, and by sometimes long fasting, he at length became emaciated and died. I once told him in conversation, that "God was a merciful being, and could not delight in cruelty, but that I supposed he worshipped the devil." He was struck with this idea, and promised me not to beat himself for three days, and I believe kept his word for one day. If this idea had been frequently forced on his mind, it might probably have been of service.

When these works of supererogation have been of a public nature, what cruelties, murders, massacres, has not this insanity introduced into the world!—A commander, who had been very active in leading and encouraging the bloody deeds of St. Bartholomew's day at Paris, on confessing his sins to a worthy ecclesiastic on his death-bed, was asked, "Have you nothing to say about St. Bartholomew?" "On that day," he replied, "God Almighty was obliged to me!"—The fear of hell is another insanity, which will be spoken of below.

8. Superbia stemmatis. Pride of family has frequently formed a maniacal hallucination, which in its mild state has consisted in agreeable reverie, but when it has been so painful as to demand homage from others, it has frequently induced insane exertions. This insanity seems to have existed in the flourishing state of Rome, as now all over Germany, and is attacked by Juvenal with great severity, a small part of which I shall here give as a method of cure. Sat. 8.

Say, what avails the pedigree, that brings Thy boasted line from heroes or from kings; Though many a mighty lord, in parchment roll'd, Name after name, thy coxcomb hands unfold; Though wreathed patriots crowd thy marble halls, Or steel-clad warriors frown along the walls; While on broad canvas in the gilded frame All virtues flourish, and all glories flame?— Say,—if ere noon with idiot laugh you lie Wallowing in wine, or cog the dubious die, Or act unshamed, by each indignant bust, The midnight orgies of promiscuous lust!— Go, lead mankind to Virtue's holy shrine, With morals mend them, and with arts refine, Or lift, with golden characters unfurl'd, The flag of peace, and still a warring world!— —So shall with pious hands immortal Fame Wreathe all her laurels round thy honour'd name, High o'er thy tomb with chissel bold engrave, ""

9. Ambitio. Inordinate desire of fame. A carelessness about the opinions of others is said by Xenophon to be the source of impudence; certainly a proper regard for what others think of us frequently incites us to virtuous actions, and deters us from vicious ones; and increases our happiness by enlarging our sphere of sympathy, and by flattering our vanity.

Abstract what others feel, what others think, All pleasures sicken, and all glories sink.

When this reverie of ambition excites to conquer nations, or to enslave them, it has been the source of innumerable wars, and the occasion of a great devastation of mankind. Cæsar is reported to have boasted, that he had destroyed three millions of his enemies, and one million of his friends.

The works of Homer are supposed to have done great injury to mankind by inspiring the love of military glory. Alexander was said to sleep with them always on his pillow. How like a mad butcher amid a flock of sheep appears the hero of the Iliad, in the following fine lines of Mr. Pope, which conclude the twentieth book.

His fiery coursers, as the chariot rolls, Tread down whole ranks, and crush out heroes' souls; Dash'd from their hoofs, as o'er the dead they fly, Black bloody drops the smoaking chariot dye;— The spiky wheels through heaps of carnage tore, And thick the groaning axles dropp'd with gore; High o'er the scene of death stood, All grim with dust, all horrible with blood; Yet still insatiate, still with rage on flame, Such is the lust of never-dying fame!

The cure must be taken from moral writers. Woolaston says, Cæsar conquered Pompey; that is, a man whose name consisted of the letters C. æ. s. a. r. conquered a long time ago a man, whose name consisted of the letters P. o. m. p. e. y. and that this is all that remains of either of them. Juvenal also attacks this mode of insanity, Sat. X. 166.

—I, demens, et sævas curre per alpes, Ut pueris placeas, et declamatio fias!

Which is thus translated by Dr. Johnson,

And left a name, at which the world grew pale, To point a moral, or adorn a tale!

10. Mæror. Grief. A perpetual voluntary contemplation of all the circumstances of some great loss, as of a favourite child. In general the painful ideas gradually decrease in energy, and at length the recollection becomes more tender and less painful. The letter of Sulpicius to Cicero on the loss of his daughter is ingenious. The example of David on the loss of his child is heroic.

A widow lady was left in narrow circumstances with a boy and a girl, two beautiful and lively children, the one six and the other seven years of age; as her circumstances allowed her to keep but one maid-servant, these two children were the sole attention, employment, and consolation of her life; she fed them, dressed them, slept with them, and taught them herself; they were both snatched from her by the gangrenous sore throat in one week: so that she lost at once all that employed her, as well as all that was dear to her. For the first three or four days after their death, when any friend visited her, she sat upright, with her eyes wide open, without shedding tears, and affected to speak of indifferent things. Afterwards she began to weep much, and for some weeks talked to her friends of nothing else but her dear children. But did not for many years, even to her dying hour, get quite over a gloom, which was left upon her countenance.

In violent grief, when tears flow, it is esteemed a good symptom; because then the actions caused by sensitive association take the place of those caused by volition; that is, they prevent the voluntary exertions of ideas, or muscular actions, which constitute insanity.

The sobbing and sighing attendant upon grief are not convulsive movements, they are occasioned by the sensorial power being so expended on the painful ideas, and their connections, that the person neglects to breathe for a time, and then a violent sigh or sob is necessary to carry on the blood, which oppresses the pulmonary vessels, which is then performed by deep or quick inspirations, and laborious expirations. Sometimes nevertheless the breath is probably for a while voluntarily held, as an effort to relieve pain. The paleness and ill health occasioned by long grief is spoken of in Class IV. 2. 1. 9.

The melioration of grief by time, and its being at length even attended with pleasure, depends on our retaining a distinct idea of the lost object, and forgetting for a time the idea of the loss of it. This pleasure of grief is beautifully described by Akenside. Pleasures of Imagination, Book II. l. 680.

—————Ask the faithful youth, Why the cold urn of her, whom long he loved, So often fills his arms; so often draws His lonely footsteps at the silent hour To pay the mournful tribute of his tears? Oh! he will tell thee, that the wealth of worlds Should ne'er seduce his bosom to forego That sacred hour; when, stealing from the noise Of care and envy, sweet remembrance soothes With Virtue's kindest looks his aching breast, And turns his tears to rapture.

M. M. Consolation is best supplied by the Christian doctrine of a happy immortality. In the pagan religion the power of dying was the great consolation in irremediable distress. Seneca says, "no one need be unhappy unless by his own fault." And the author of Telemachus begins his work by saying, that Calypso could not console herself for the loss of Ulysses, and found herself unhappy in being immortal. In the first hours of grief the methods of consolation used by uncle Toby, in Tristram Shandy, is probably the best; "he sat down in an arm chair by the bed of his distressed friend, and said nothing."

11. Tædium vitæ. The inanity of sublunary things has afforded a theme to philosophers, moralists, and divines, from the earliest records of antiquity; "Vanity of vanities!" says the preacher, "all is vanity!" Nor is there any one, I suppose, who has passed the meridian of life, who has not at some moments felt the nihility of all things.

Weariness of life in its moderate degree has been esteemed a motive to action by some philosophers. See Sect. XXXIV. 2. 3. But in those men, who have run through the usual amusements of life early in respect to their age; and who have not industry or ability to cultivate those sciences, which afford a perpetual fund of novelty, and of consequent entertainment, are liable to become tired of life, as they suppose there is nothing new to be found in it, that can afford them pleasure; like Alexander, who is said to have shed tears, because he had not another world to conquer.

Mr. ——, a gentleman about fifty, of polished manners, who in a few months afterwards destroyed himself, said to me one day, "a ride out in the morning, and a warm parlour and a pack of cards in the afternoon, is all that life affords." He was persuaded to have an issue on the top of his head, as he complained of a dull head-ach, which being unskilfully managed, destroyed the pericranium to the size of an inch in diameter; during the time this took in healing, he was indignant about it, and endured life, but soon afterwards shot himself.

Mr. ——, a gentleman of Gray's Inn, some years ago was prevailed upon by his friends to dismiss a mistress, by whom he had a child, but who was so great a termagant and scold, that she was believed to use him very ill, and even to beat him. He became melancholy in two days from the want of his usual stimulus to action, and cut his throat on the third so completely, that he died immediately.

Mr. Anson, the brother to the late Lord Anson, related to me the following anecdote of the death of Lord Sc——. His Lordship sent to see Mr. Anson on the Monday preceding his death, and said, "You are the only friend I value in the world, I determined therefore to acquaint you, that I am tired of the insipidity of life, and intend to-morrow to leave it." Mr. Anson said, after much conversation, that he was obliged to leave town till Friday, and added, "As you profess a friendship for me, do me this last favour, I entreat you, live till I return." Lord Sc—— believed this to be a pious artifice to gain time, but nevertheless agreed, if he should return by four o'clock on that day. Mr. Anson did not return till five, and found, by the countenances of the domestics, that the deed was done. He went into his chamber and found the corpse of his friend leaning over the arm of a great chair, with the pistol on the ground by him, the ball of which had been discharged into the roof of his mouth, and passed into his brain.

Mr. —— and Mr. ——, two young men, heirs to considerable fortunes, shot themselves at the age of four or five and twenty, without their friends being able to conjecture any cause for those rash actions. One of them I had long known to express himself with dissatisfaction of the world; at eighteen years of age he complained, that he could not entertain himself; he tried to study the law at Cambridge, and afterwards went abroad for a year or two by my advice; but returned dissatisfied with all things. As he had had an eruption for some years on a part of his face, which he probably endeavoured to remove by external applications; I was induced to ascribe his perpetual ennui to the pain or disagreeable sensation of a diseased liver. The other young gentleman shot himself in his bed-room, and I was informed that there was found written on a scrap of paper on his table, "I am impotent, and therefore not fit to live." From whence there was reason to conclude, that this was the hallucinatio maniacalis, the delirious idea, which caused him to destroy himself. The case therefore belongs to mania mutabilis, and not to tædium vitæ.

M. M. Some restraint in exhausting the usual pleasures of the world early in life. The agreeable cares of a matrimonial life. The cultivation of science, as of chemistry, natural philosophy, natural history, which supplies an inexhaustible source of pleasurable novelty, and relieves ennui by the exertions it occasions.

In many of these cases, whence irksomeness of life has been the ostensible cause of suicide, there has probably existed a maniacal hallucination, a painful idea, which the patient has concealed even to his dying hour; except where the mania has evidently arisen from hereditary or acquired disease of the membranous or glandular parts of the system.

12. Pulchritudinis desiderium. The loss of beauty, either by disease, as by the small-pox, or by age, as life advances, is sometimes painfully felt by ladies, who have been much flattered on account of it. There is a curious case of this kind related in Le Sage's Bachelor of Salamanca, which is too nicely described to be totally imaginary.

In this situation some ladies apply to what are termed cosmetics under various names, which crowd the newspapers. Of these the white has destroyed the health of thousands; a calx, or magistery, of bismuth is supposed to be sold in the shops for this purpose; but it is either, I am informed, in part or entirely white lead or cerussa. The pernicious effects of the external use of those saturnine applications are spoken of in gutta rosea, Class II. 1. 4. 6. The real calx of bismuth would probably have the same ill effect. As the red paint is prepared from cochineal, which is an animal body, less if any injury arises from its use, as it only lies on the skin like other filth.

The tan of the skin occasioned by the sun may be removed by lemon juice evaporated by the fire to half its original quantity, or by diluted marine acid; which cleans the cuticle, by eroding its surface, but requires much caution in the application; the marine acid must be diluted with water, and when put upon the hand or face, after a second of time, as soon as the tan disappears, the part must be washed with a wet towel and much warm water. Freckles lie too deep for this operation, nor are they in general removeable by a blister, as I once experienced. See Class I. 2. 2. 9.

It is probable, that those materials which stain silk, or ivory, might be used to stain the cuticle, or hair, permanently; as they are all animal substances. But I do not know, that any trials of this kind have been made on the skin. I endeavoured in vain to whiten the back of my hand by marine acid oxygenated by manganese, which so instantly whitens cotton.

The cure therefore must be sought from moral writers, and the cultivation of the graces of the mind, which are frequently a more valuable possession than celebrated beauty.

13. Paupertatis timor. The fear of poverty is one kind of avarice; it is liable to affect people who have left off a profitable and active business; as they are thus deprived of their usual exertions, and are liable to observe the daily expenditure of money, without calculating the source from whence it flows. It is also liable to occur with a sudden and unexpected increase of fortune. Mr. ——, a surgeon, about fifty years of age, who was always rather of a parsimonious disposition, had a large house, with a fortune of forty thousand pounds, left him by a distant relation; and in a few weeks became insane from the fear of poverty, lamenting that he should die in a jail or workhouse. He had left off a laborious country business, and the daily perception of profit in his books; he also now saw greater expences going forwards in his new house, than he had been accustomed to observe, and did not so distinctly see the source of supply; which seems to have occasioned the maniacal hallucination.—This idea of approaching poverty is a very frequent and very painful disease, so as to have induced many to become suicides, who were in good circumstances; more perhaps than any other maniacal hallucination, except the fear of hell.

The covetousness of age is more liable to affect single men, than those who have families; though an accumulation of wealth would seem to be more desirable to the latter. But an old man in the former situation, has no personal connections to induce him to open his purse; and having lost the friends of his youth, and not easily acquiring new ones, feels himself alone in the world; feels himself unprotected, as his strength declines, and is thus led to depend for assistance on money, and on that account wishes to accumulate it. Whereas the father of a family has not only those connections, which demand the frequent expenditure of money, but feels a consolation in the friendship of his children, when age may render their good offices necessary to him.

M. M. I have been well informed of a medical person in good circumstances in London, who always carries an account of his affairs, as debtor and creditor, in his pocket-book; and looks over it frequently in a day, when this disease returns upon him; and thus, by counteracting the maniacal hallucination, wisely prevents the increase of his insanity. Another medical person, in London, is said to have cured himself of this disease by studying mathematics with great attention; which exertions of the mind relieved the pain of the maniacal hallucination.

Many moral writers have stigmatised this insanity; the covetous, they say, commit crimes and mortify themselves without hopes of reward; and thus become miserable both in this world and the next. Thus Juvenal:

Cum furor haud dubius, cum sit manifesta phrenitis, Ut locuples moriaris, egenti vivere fato!

The covetous man thought he gave good advice to the spendthrift, when he said, "Live like me," who well answered him,

—————"Like you, Sir John? "That I can do, when all I have is gone!"

14. Lethi timor. The fear of death perpetually employs the thoughts of these patients; hence they are devising new medicines, and applying to physicians and quacks without number. It is confounded with hypochondriasis, Class I. 2. 4. 10. in popular conversation, but is in reality an insanity.

A young gentleman, whom I advised to go abroad as a cure for this disease, assured me, that during the three years he was in Italy and France he never passed a quarter of an hour without fearing he should die. But has now for above twenty years experienced the contrary.

The sufferers under this malady are generally at once discoverable by their telling you, amidst an unconnected description of their complaints, that they are nevertheless not afraid of dying. They are also easily led to complain of pains in almost any part of the body, and are thus soon discovered.

M. M. As the maniacal hallucination has generally arisen in early infancy from some dreadful account of the struggles and pain of dying, I have sometimes observed, that these patients have received great consolation from the instances I have related to them of people dying without pain. Some of these, which I think curious, I shall concisely relate, as a part of the method of cure.

Mr. ——, an elderly gentleman, had sent for me one whole day before I could attend him; on my arrival he said he was glad to see me, but that he was now quite well, except that he was weak, but had had a pain in his bowels the day before. He then lay in bed with his legs cold up to the knees, his hands and arms cold, and his pulse scarcely discernible, and died in about six hours. Mr. ——, another gentleman about sixty, lay in the act of dying, with difficult respiration like groaning, but in a kind of stupor or coma vigil, and every ten or twelve minutes, while I sat by him, he waked, looked up, and said, "who is it groans so, I am sure there is somebody dying in the room," and then sunk again into a kind of sleep. From these two cases there appeared to be no pain in the act of dying, which may afford consolation to all, but particularly to those who are afflicted with the fear of death.

15. Orci timor. The fear of hell. Many theatric preachers among the Methodists successfully inspire this terror, and live comfortably upon the folly of their hearers. In this kind of madness the poor patients frequently commit suicide; although they believe they run headlong into the hell, which they dread! Such is the power of oratory, and such the debility of the human understanding!

Those, who suffer under this insanity, are generally the most innocent and harmless people; who are then liable to accuse themselves of the greatest imaginary crimes, and have so much intellectual cowardice, that they dare not reason about those things, which they are directed by their priests to believe, however contradictory to human apprehension, or derogatory to the great Creator of all things. The maniacal hallucination at length becomes so painful, that the poor insane flies from life to become free from it.

M. M. Where the intellectual cowardice is great, the voice of reason is ineffectual; but that of ridicule may save many from those mad-making doctors; though it is too weak to cure those, who are already hallucinated. Foot's Farces are recommended for this purpose.

16. Satyriasis. An ungovernable desire of venereal indulgence. The remote cause is probably the stimulus of the semen; whence the phallus becomes distended with blood by the arterial propulsion of it being more strongly excited than the correspondent venous absorption. At the same time a new sense is produced in the other termination of the urethra; which, like itching, requires some exterior friction to facilitate the removal of the cause of the maniacal actions, which may probably be increased in those cases by some associated hallucinations of ideas. It differs from priapismus chronicus in the desire of its appropriated object, which is not experienced in the latter, Class I. 1. 4. 6. and from the priapismus amatorius, Class II. 1. 7. 9. in the maniacal actions in consequence of desire. The furor uterius, or nymphomania, is a similar disease.

M. M. Venesection. Cathartics. Torpentia. Marriage.

17. Ira. Anger is caused by the pain of offended pride. We are not angry at breaking a bone, but become quite insane from the smallest stroke of a whip from an inferior. Ira furor brevis. Anger is not only itself a temporary madness, but is a frequent attendant on other insanities, and as, whenever it appears, it distinguishes insanity from delirium, it is generally a good sign in fevers with debility.

An injury voluntarily inflicted on us by others excites our exertions of self-defence or of revenge against the perpetrator of it; but anger does not succeed in any great degree unless our pride is offended; this idea is the maniacal hallucination, the pain of which sometimes produces such violent and general exertions of our muscles and ideas, as to disappoint the revenge we meditate, and vainly to exhaust our sensorial power. Hence angry people, if not further excited by disagreeable language, are liable in an hour or two to become humble, and sorry for their violence, and willing to make greater concessions than required.

M. M. Be silent, when you feel yourself angry. Never use loud oaths, violent upbraidings, or strong expressions of countenance, or gesticulations of the arms, or clenched fists; as these by their former associations with anger will contribute to increase it. I have been told of a sergeant or corporal, who began moderately to cane his soldiers, when they were awkward in their exercise, but being addicted to swearing and coarse language, he used soon to enrage himself by his own expressions of anger, till toward the end he was liable to beat the delinquents unmercifully.

18. Rabies. Rage. A desire of biting others, most frequently attendant on canine madness. Animals in great pain, as in the colica saturnina, are said to bite the ground they lie upon, and even their own flesh. I have seen patients bite the attendants, and even their own arms, in the epilepsia dolorifica. It seems to be an exertion to relieve pain, as explained in Sect. XXXIV. 1. 3. The dread of water in hydrophobia is occasioned by the repeated painful attempts to swallow it, and is therefore not an essential or original part of the disease called canine madness. See Class III. 1. 1. 15.

There is a mania reported to exist in some parts of the east, in which a man is said to run a muck; and these furious maniacs are believed to have induced their calamity by unlucky gaming, and afterwards by taking large quantities of opium; whence the pain of despair is joined with the energy of drunkenness; they are then said to sally forth into the most populous streets, and to wound and slay all they meet, till they receive their own death, which they desire to procure without the greater guilt, as they suppose, of suicide.

M. M. When there appears a tendency to bite in the painful epilepsy, the end of a rolled-up towel, or a wedge of soft wood, should be put into the mouth of the patient. As a bullet is said sometimes to be given to a soldier, who is to be severely flogged, that he may by biting it better bear his punishment.

19. Citta. A desire to swallow indigestible substances. I once saw a young lady, about ten years of age, who filled her stomach with the earth out of a flower-pot, and vomited it up with small stones, bits of wood, and wings of infects amongst it. She had the bombycinous complexion, and looked like a chlorotic patient, though so young; this generally proceeds from an acid in the stomach.

M. M. A vomit. Magnesia alba. Armenian bole. Rhubarb. Bark. Steel. A blister. See Class I. 2. 4. 5.

20. Cacositia. Aversion to food. This may arise, without disease of the stomach, from connecting nauseous ideas to our usual food, as by calling a ham a hog's a——. This madness is much inculcated by the stoic philosophy. See Antoninus' Meditations. See two cases of patients who refused to take nourishment, Class III. 1. 2. 1.

Aversions to peculiar kinds of food are thus formed early in life by association of some maniacal hallucination with them. I remember a child, who on tasting the gristle of sturgeon, asked what gristle was? And being told it was like the division of a man's nose, received an ideal hallucination; and for twenty years afterwards could not be persuaded to taste sturgeon.

The great fear or aversion, which some people experience at the sight of spiders, toads, crickets, and the like, have generally had a similar origin.

M. M. Associate agreeable ideas with those which disgust; as call a spider ingenious, a frog clean and innocent; and repress all expressions of disgust by the countenance, as such expressions contribute to preserve, or even to increase, the energy of the ideas associated with them; as mentioned above in Species 17. Ira.

21. Syphilis imaginaria. The fear that they are infested with the venereal disease, when they have only deserved it, is a very common insanity amongst modest young men; and is not to be cured without applying artfully to the mind; a little mercury must be given, and hopes of a cure added weekly and gradually by interview or correspondence for six or eight weeks. Many of these patients have been repeatedly salivated without curing the mind!

22. Psora imaginaria. I have twice seen an imaginary itch, and twice an imaginary diabætes, where there was not the least vestige of either of those diseases, and once an imaginary deafness, where the patient heard perfectly well. In all these cases the hallucinated idea is so powerfully excited, that it is not to be changed suddenly by occular sensation, or reason. Yet great perseverance in the frequently presenting contrary ideas will sometimes slowly remove this hallucination, or in great length of time oblivion, or forgetfulness, performs a cure, by other means in vain attempted.

23. Tabes imaginaria. This imaginary disease, or hallucination, is caused by the supposed too great frequency of parting with the semen, and had long imposed upon the physician as well as the patient, till Mr. John Hunter first endeavoured to shew, that in general the morbid effects of this pollution was in the imagination; and that those were only liable to those effects in general, who had been terrified by the villainous books, which pretend to prevent or to cure it, but which were purposely written to vend some quack medicine. Most of those unhappy patients, whom I have seen, had evidently great impression of fear and self-condemnation on their minds, and might be led to make contradictory complaints in almost any part of the body, and if their confessions could be depended on, had not used this pollution to any great excess.

M. M. 1. Assure them if the loss of the semen happens but twice a week, it will not injure them. 2. Marry them. The last is a certain cure; whether the disease be real or imaginary. Cold partial bath, and astringent medicines frequently taken, only recal the mind to the disease, or to the delinquency; and thence increase the imaginary effects and the real cause, if such exists. Mr. —— destroyed himself to get free from the pain of fear of the supposed ill consequences of self-pollution, without any other apparent disease; whose parents I had in vain advised to marry him, if possible.

24. Sympathia aliena. Pity. Our sympathy with the pleasures and pains of others distinguishes men from other animals; and is probably the foundation of what is termed our moral sense and the source of all our virtues. See Sect. XXII. 3. 3. When our sympathy with those miseries of mankind, which we cannot alleviate, rises to excess, the mind becomes its own tormentor; and we add to the aggregate sum of human misery, which we ought to labour to diminish; as in the following eloquent lamentation from Akenside's Pleasures of Imagination, Book II. 1. 200.

————————Dark, As midnight storms, the scene of human things Appear'd before me; deserts, burning sands, Where the parch'd adder dies; the frozen south; And desolation blasting all the west With rapine and with murder. Tyrant power Here sits enthroned in blood; the baleful charms Of superstition there infect the skies, And turn the sun to horror. Gracious Heaven! What is the life of man? Or cannot these, Not these portents thy awful will suffice? That, propagated thus beyond their scope, They rise to act their cruelties anew In my afflicted bosom, thus decreed The universal sensitive of pain, The wretched heir of evils not its own!

A poet of antiquity, whose name I do not recollect, is said to have written a book describing the miseries of the world, and to have destroyed himself at the conclusion of his task. This sympathy, with all sensitive beings, has been carried so far by some individuals, and even by whole tribes, as the Gentoos, as not only to restrain them from killing animals for their support, but even to induce them to permit insects to prey upon their bodies. Such is however the condition of mortality, that the first law of nature is, "Eat or be eaten." We cannot long exist without the destruction of other animal or vegetable beings, either in their mature or their embryon state. Unless the fruits, which surround the seeds of some vegetables, or the honey stolen from them by the bee, may be said to be an exception to this assertion. See Botanic Garden, P. I. Cant. I. l. 278. Note. Hence, from the necessity of our nature, we may be supposed to have a right to kill those creatures, which we want to eat, or which want to eat us. But to destroy even insects wantonly shews an unreflecting mind or a depraved heart.

Nevertheless mankind may be well divided into the selfish and the social; that is, into those whose pleasures arise from gratifying their appetites, and those whose pleasures arise from their sympathizing with others. And according to the prevalence of these opposing propensities we value or dislike the possessor of them.

In conducting the education of young people, it is a nice matter to inspire them with so much benevolent sympathy, or compassion, as may render them good and amiable; and yet not so much as to make them unhappy at the sight of incurable distress. We should endeavour to make them alive to sympathize with all remediable evils, and at the same time to arm them with fortitude to bear the sight of such irremediable evils, as the accidents of life must frequently present before their eyes. About this I have treated more at large in a plan for the conduct of a boarding school for ladies, which I intend to publish in the course of the next year.

25. Educatio heroica. From the kinds and degrees of insanities already enumerated, the reader will probably recollect many more from his own observation; he will perceive that all extraordinary exertions of voluntary action in consequence of some false idea or hallucination, which strongly affects us, may philosophically, though not popularly, be termed an insanity; he will then be liable to divide these voluntary exertions into disagreeable, pernicious, detestable, or into meritorious, delectable, and even amiable, insanities. And will lastly be induced to conceive, that a good education consists in the art of producing such happy hallucinations of ideas, as may be followed by such voluntary exertions, as may be termed meritorious or amiable insanities.

The old man of the mountain in Syria, who governed a small nation of people called Assassines, is recorded thus to have educated those of his army who were designed to assassinate the princes with whom he was at war. A young man of natural activity was chosen for the purpose, and thrown into a deep sleep by opium mixed with his food; he was then carried into a garden made to represent the paradise of Mahomet, with flowers of great beauty and fragrance, fruits of delicious flavor, and beautiful houries beckoning him into the shades. After a while, on being a second time stupified with opium, the young enthusiast was reconveyed to his apartment; and on the next day was assured by a priest, that he was designed for some great exploit, and that by obeying the commands of their prince, immortal happiness awaited him.

Hence it is easy to collect how the first impressions made on us by accidental circumstances in our infancy continue through life to bias our affections, or mislead our judgments. One of my acquaintance can trace the origin of his own energies of action from some such remote sources; which justifies the observation of M. Rousseau, that the seeds of future virtues or vices are oftener sown by the mother, than the tutor.

title: Zoonomia/II.III.I.II


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Rh watch a certain family filing in, the boy lifting his legs high to show off his new boots, but all the others demure, especially the timid, unobservant looking little woman in the rear of them. If you were the minister's wife that day or the banker's daughters you would have got a shock. But she bought the christening robe, and when I used to ask why, she would beam and look conscious, and say she wanted to be extravagant once. And she told me, still smiling, that the more a woman was given to stitching and making things for herself, the greater was her passionate desire now and again to rush to the shops and "be foolish." The christening robe with its pathetic frills is over half a century old now, and has begun to droop a little, like a daisy whose time is past, but it is as fondly kept together as ever: I saw it in use again only the other day.

My mother lay in bed with the christening robe beside her, and I peeped in many times at the door and then went to the stair and sat on it and sobbed. I know not if it was that first day, or many days afterwards, that there came to me my sister, the daughter my mother loved the best, yes, more I am sure even than she loved me, whose great glory she has been since I was six years old. This sister, who was then passing out of her teens, came to me with a very anxious face and wringing her hands, and she told me to go ben to my Rh

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Rh mother and say to her that she still had another boy. I went ben excitedly, but the room was dark, and when I heard the door shut and no sound come from the bed I was afraid, and I stood still. I suppose I was breathing hard, or perhaps I was crying, for after a time I heard a listless voice that had never been listless before say, "Is that you?" I think the tone hurt me, for I made no answer, and then the voice said more anxiously, "Is that you?" again. I thought it was the dead boy she was speaking to, and I said in a little lonely voice, "No, it's no him, it's just me." Then I heard a cry, and my mother turned in bed, and though it was dark I knew that she was holding out her arms.

After that I sat a great deal in her bed trying to make her forget him, which was my crafty way of playing physician, and if I saw any one out of doors do something that made the others laugh I immediately hastened to that dark room and did it before her. I suppose I was an odd little figure; I have been told that my anxiety to brighten her gave my face a strained look and put a tremor into the joke (I would stand on my head in the bed, my feet against the wall, and then cry excitedly, "Are you laughing, mother?")—and perhaps what made her laugh was something I was unconscious of, but she did laugh suddenly now and then, whereupon I screamed exultantly to Rh

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Page:Folk-lore - A Quarterly Review. Volume 2, 1891.djvu/532

 476 VIII.—.

"A strong sky" is when great clouds—cumulus—rise along the horizon. The sky is then said "to be growin", and a breeze is looked upon as at hand. The clouds themselves go by the name of "a growan up" (Pittulie).

"A greasy sky" is the indication of stormy weather within a short time (general). The sky has a peculiar glitter all along the horizon, and for a few degrees above it, and is flecked with light-coloured confused clouds having the same glitter. My own observation confirms this weather-sign.

"A stiff sky" is when it is filled up with large white clouds having their edges tinged with red, and indicates unsettled weather.

Forecasts are drawn from the colour of the sky at sunrise and sunset, as the following formula shows:—

IX.—.

If black clouds, shaped somewhat like a whale, and lying in one direction, appear to westward, a breeze from the west shortly follows (Pittulie).

Large blackish clouds on the southern horizon, with a few clouds or clear sky towards the north, i.e., over the sea, indicate a north wind. This sign holds good chiefly in spring and summer. If the sky in the morning is overcast, with the wind from north or north-west, and if there appears on the wind a small space of blue sky,


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 Rh "as much as make a Hielan' man's kilt" (Dumbarton), the clouds soon disperse, and the day proves fine (general).

Small clouds coming up from the horizon in the early morning are called "pack-merchants", and are looked upon as an indication of a breeze from the quarter from which the clouds rise (Pittulie).

There is a kind of cirro-stratus that stretches from a point in each horizon, always widening to the zenith. Some say the wind will in a short time blow along it from one of the ends. If it lies north and south, the wind will shortly blow from the south, according to others; whilst, according to others (Rosehearty), it will blow from either end. There is at times a break in it, which is said to indicate the quarter from which the wind will shortly blow (Rosehearty).

In Shetland it is believed that if it lies from north-east to south-west in the morning the day will prove fine, but if it lies from south-east to north-west the day will be stormy.

It goes by various names: Horn (Macduff), Purse moo (mouth). Skull gab. Skull i' the sky (Pennan), Weatherhead (Shetland), Wind-bow (Rosehearty).

The cloud called "Mare's tail" goes by the names of Goat's hair (general). Vapour (Nairn). Such clouds are looked upon as a sure indication of stormy weather. They for the most part rise towards the south and south-west, no matter from what quarter the wind blows. The storm may not come for two or three days, "as the sin conquers the clouds". For example, as my informants (Findochty) said, if they make their appearance on Monday, then on Wednesday, or at farthest on Thursday, between 11 and 12 at night, the bad weather comes.


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 478 The cloud "Mare's tail", accompanied by "mackerel-back" clouds, indicates stormy weather:—

There is a particular form of the "Mare's tail" cloud called by the fishermen about Peterhead "the white mare's tail", which they look upon as the sure indication of a coming gale.

When "the sky upsets" towards the north, that is, when large masses of cloud of different hues rise towards the north, or, according to an expression sometimes used, "when rawns are roastin'", from the reddish hues in the clouds, with the wind from the south, the wind for a time overcomes the clouds; but the saying is: "There's warin' atween the north an the south, an there 'ill be nae peace till the north get the victory." The wind goes round to the north, and blows a breeze, it may be for a day or two. When it appears as a big solid mass—as some call it "a kiltin"—and, as it were, not far off, the storm is close at hand (Rosehearty).

When a haze covers the whole sky during moonlight, so as to partially darken the moon, the saying is: "The meen's wydin'" (wading)—rain follows, or snow, if during winter (Keith, inland).

X.—.

A black, wetting mist always goes off with a breeze (Rosehearty).

When mist appears on Mormond, the saying is: "Mormond hiz on 's caip (cap) and rain is near at hand" (Pittulie), particularly if the wind blows from the south. When mist appears on the Knock and Bin, two hills in Banffshire some miles inland, during spring and summer,