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ART. III.-Essays on Partial Derangement of the Mind in Supposed Connexion with Religion. By the late JOHN CHEYNE, M.D., F.R.S.E., M.R.I.J., Physician-General to Her Majesty's Forces in Ireland. Dublin: Curry and Co.

THIS work contains instruction of the most valuable kind, both for the medical practitioner and the divine. We have, however, to address ourselves to the latter class only, and to point out to them the singular advantages, as we believe, which the study of it is calculated to yield them. From a limited and imperfect education, which is too seldom considerably enlarged in after life, the clergy are but little acquainted with the philosophy of our physical nature, and with the close affinity between the material and the immaterial part of man. We are too much in the habit of addressing ourselves to our task, as if the soul was something altogether to be separately dealt with-as if it were independent of the body. For, without requiring extensive physical knowledge, and still less extensive metaphysical attainments, for which but few minds are naturally formed, there is yet an amount of knowledge on these subjects within reach of most which must prove of vast assistance in enabling them to deal with the spiritual states of others, upon surer and more self-satisfying principles. The mind and conscience of a clergyman may, we are persuaded, often thus receive relief, when it can be made to appear that other causes are mixed up with a certain mental state, which places it out of his own immediate jurisdiction-that where his own anxious efforts have failed to produce relief, it is possible that physical aid may be called in to accomplish it. As it is not our intention to make this work a mere vehicle for conveying our own opinions-as the attitude in which we find ourselves placed by it is that of learners, and not of teachers we shall at once proceed to direct the attention of our readers to its important contents.

The autobiographical sketch prefixed to it is more especially designed to read lessons to the "junior members of the medical profession." Yet, as no thoughtful mind can read it without instruction, we shall not altogether pass over it.

Dr. Cheyne was born at Leith, in February, 1777. His father, who also practised medicine, is thus briefly described .—“ He was a man of great cheerfulness, benevolence, good sense, and singleness of mind. He would visit the poor as promptly as the rich, and his half-crown was as freely given, to those who had no means of procuring food, as his prescription." He succeeded his uncle, John Cheyne, a kindred spirit, who had acquired the name of "the friend of the poor." His mother was "an am

bitious woman, of honourable principles, constantly stimulating her children to exertion, and intently occupied with their advancement in life." We mention these particulars, because we have no doubt that the advantages of such connexions formed the solid foundations of his successful career. His early school education could have contributed little, or nothing, to it; neither under Dr., "who would flog a whole form till he became breathless and pale, and unable to proceed;" and who "during my whole life continued to preside over a great portion of my uneasy dreams!" Nor under that private teacher who, "with his pupil, had more relish for frivolous talk, than for Virgil and Homer." With Dr. Cheyne's future career, as a medical practitioner, we shall not meddle, excepting to point out, that entire devotedness to his profession, and to all the accomplishments appertaining to it, were the fair cause of his triumphant success. This is the true secret of success in most paths. The autobiography is dated October, 1835. It is confined almost entirely to topics interesting to members of his own profession. It is briefly continued by the editor, who commences his sketch thus:

"The foregoing short narrative was written merely in the hope of interesting those who, in seeking to attain, in his own profession, a similar eminence with the writer, might desire to learn the means which, in his case, led to the accomplishment of that end. His having written it with this one object in view will account for his not making any mention of the growth in his mind of those religious principles which all who knew him intimately were well aware exercised complete control over his actions. He died January 31, 1836."

The following account of the support and comfort yielded to him by religion in his last moments is, we conceive, invaluable :

"You may wish to know the condition of my mind. I am humbled to the dust by the consideration that there is not one action of my busy life which will bear the eye of a holy God. But when I reflect on the invitation of the Redeemer (Matt. ii. 28), and that I have accepted that invitation; and, moreover, that my conscience testifies that I earnestly desire to have my will in all things conformed to the will of God, I have peace-I have the promised rest-promised by Him in whom was found no guile in his mouth."

We cannot persuade ourselves to pass by without extracts the memorandum headed "Directions relative to my burial, &c." He would have no tolling of bells-an inexpensive funeral-no attempt at a funeral sermon. "I would pass away without notice from a world which, with all its pretensions, is empty. Tinnitinane est."

Tinnit-inane est! How forcibly this reminded us of the following passage in the life of a brother physician and friend, the late Sir C. Bell :

"Whoever has sat on a sunny stone, in the midst of a stream, and played with the osier twigs and running waters, must, if he have a soul, remember that day, should he live a hundred years; and to return to such a spot, after twenty years of a struggling life in the great world of man's inventions-to come back thus to nature, in her simple guise again to look up to the same dark hill-again to the same trees, still in their youth and freshness-the same clean running waters-if he can do this, and think himself better than a cork floating in the stream, he has more conceit than I." Tinnit-inane est !

Dr. Cheyne goes on to say, "Let not my family mourn for one whose trust is in Jesus. By respectful and tender care of their mother, by mutual affection, and by irreproachable conduct, my children will best show their regard for my memory."

On a "rustic monument" he desired the following inscription to be engraven:

"Reader! the name, profession, and age of him whose body lies beneath, are of little importance; but it may be of great importance to you to know that, by the grace of God, he was brought to look to the Lord Jesus, as the only Saviour of sinners, and that this looking unto Jesus' gave peace to his soul.

"Reader! pray to God that you may be instructed in the Gospel, and be assured that God will give his Holy Spirit, the only Teacher of true wisdom, to him that asks him."

On the other side of the column were to be engraven the following texts:-From St. John iii. 16; St. Matthew xi. 28, 29, 30; Hebrews xii. 14.

These and other equally humble and pious directions were given and attended to; and, the editor adds, "the monument which marks the spot where Dr. Cheyne lies buried, besides the texts and inscription above given, bears only the initials, J. C." The essays, to which we now proceed, are, as the editor observes, in "a crude and unfinished state." It appears that Dr. Cheyne was led to write them merely to disprove the allegation against Evangelical religion, that there is a tendency in it to produce a deranged state of the understanding. The positions he seeks to establish are these—

1. That mental derangements are invariably connected with bodily disorder.

2. That such derangements of the understanding, as are attended with insane speculations on the subject of religion, are generally, in the first instance, perversions of only one power of the mind.

3. That clergymen, to whom these essays are particularly addressed, have little to hope for in placing divine truth before a melancholic or hypochondriacal patient, until the bodily disease, with which the mental delusion is connected, is cured or relieved.

4. That many of the doubts and fears of truly religious persons of sane mind depend either upon ignorance of the constitution and operations of the mind, or upon disease of the body.

It cannot be denied that we are bound to listen with the utmost respect and attention to any one who is qualified to discuss such important topics as these.

The first essay, which is styled introductory, has for its motto a quotation from "Pinel on Insanity," of which this sentiment forms a text for future remarks-"It cannot be doubted that to consider the faculties of the mind separately would contribute to facilitate the study of pneumatology." The meaning of this is afterwards explained-" Whatever unity of essence the mind may have, it operates as though it were an aggregate of distinct faculties." Dr. Cheyne truly observes that this doctrine is assumed, not proved. Indeed, the hope of being able to prove it is absurd. Facts, or supposed facts, may cause the scales to rise and fall, between probability and improbability; and this is all we can look for. Some illustrations of Pinel's view are subjoined, such as the state of the mind when dreaming-when the imagination and memory are active, whilst other faculties are dormant; and again, from the destruction of some faculties. and principles by external injury, or disease, while the mind is otherwise unimpaired.

The opposite theory to this is, that the mind is a simple substance, with varied powers and operations. To discuss these important questions is beside our purpose. It seems only right to say that Dr. Cheyne is inclined to regard the mind as an aggregate of distinct faculties, rather than as an uncompounded simple substance. Mental disorders, he observes, may arise from the following causes:

1. From a disordered condition of the organs of sense.

2. From a disorder of one or more of the intellectual faculties. 3. From a disorder of one or more of the natural affections and desires.

4. From a disorder of one or more of the moral affections. Eccentricity in religious people is oftentimes a stumblingblock to merely superficial observers, who, unconscious that it may proceed from disease, rashly attribute it to religion. The above classification of causes may enable the clergyman to draw satisfactory conclusions, in particular cases, which frequently

painfully oppress his mind, and so give relief to himself and to others.

The following is a remarkably simple test of unsoundness of mind :

"If we consider a deranged faculty not to be deranged; or if we distinguish its derangement, but are unable to control its influence, we are insane."

It appears that moral changes of character may take place from causes with which the religious teacher has no concern; so that "the sensualist is spiritualized, the proud man becomes humble, the ambitious man lowly." The next remark is of much importance to students-that the activity of the mental faculties depends on supply or exhaustion of the sensorial power -i. e, on the physical state of the brain. Long continued exercise of body or mind must be followed by rest, food, or sleep, as the case may be; or the full vigour of the mental powers cannot be given to any subject. There is a warning re-echoed often enough, in vain, against the severe demands on the intellect in our Universities:

"In a justly-celebrated University, in which the examination requires application which is sufficient to impair the power of most minds, it has been observed that many of the fellows, after their election, have lost all their original relish for learning, and have become men of little performance, although originally of great promise."

Another direction is well worth the notice of those who would guard against the natural consequences of approaching years. That a mental endowment should retain its vigour, it is necessary that it be moderately exercised." We have no doubt that the old age of the intellect is oftentimes premature. The absolute necessity for exertion has yielded to success; the cravings of vanity for intellectual distinction have died away; and then, too often, the inevitable consequences of disused faculties follow-premature decay.

The second essay, "on false perceptions," is very instructive. It fairly puts ghost stories hors de combat. Drunkards have assured Dr. Cheyne that they have seen and heard fairies, elves, devils, and spirits, watching them, grinning at them, whispering together, and conspiring against them. What a terrible warning! Dr. Cheyne states the ear to be more liable to delusion than the sight, or any other of the senses. This accounts for the fact that most of our ghost stories are founded on noises, rather than on sight. We recollect a case somewhat similar to that mentioned by Dr. Cheyne (p. 65). When assailed by horrible suggestions, the person we allude to would put the muzzle of