Madness is a malady3 which necessarily hinders a man from thinking and acting4 like other men. Not being able to manage property, the madman is withheld5 from it; incapable6 of ideas suitable to society, he is shut out from it; if he be dangerous, he is confined altogether; and if he be furious, they bind7 him. Sometimes he is cured by baths, by bleeding, and by regimen.
This man is not, however, deprived of ideas; he frequently possesses them like other men, and often when he sleeps. We might inquire how the spiritual and immortal8 soul, lodged9 in his brain, receives all its ideas correctly and distinctly, without the capacity of judgment10. It perceives objects, as the souls of Aristotle, of Plato, of Locke, and of Newton, perceived them. It hears the same sounds, and possesses the same sense of feeling — how therefore, receiving impressions like the wisest, does the soul of the madman connect them extravagantly11, and prove unable to disperse12 them?
If this simple and eternal substance enjoys the same properties as the souls which are lodged in the sagest14 brains, it ought to reason like them. Why does it not? If my madman sees a thing red, while the wise men see it blue; if when my sages13 hear music, my madman hears the braying15 of an ass16; if when they attend a sermon, he imagines himself to be listening to a comedy; if when they understand yes, he understands no; then I conceive clearly that his soul ought to think contrary to theirs. But my madman having the same perceptions as they have, there is no apparent reason why his soul, having received all the necessary materials, cannot make a proper use of them. It is pure, they say, and subject to no infirmity; behold17 it provided with all the necessary assistance; nothing which passes in the body can change its essence; yet it is shut up in a close carriage, and conveyed to Charenton.
This reflection may lead us to suspect that the faculty18 of thought, bestowed19 by God upon man, is subject to derangement20 like the other senses. A madman is an invalid21 whose brain is diseased, while the gouty man is one who suffers in his feet and hands. People think by means of the brain, and walk on their feet, without knowing anything of the source of either this incomprehensible power of walking, or the equally incomprehensible power of thinking; besides, the gout may be in the head, instead of the feet. In short, after a thousand arguments, faith alone can convince us of the possibility of a simple and immaterial substance liable to disease.
The learned may say to the madman: “My friend, although deprived of common sense, thy soul is as pure, as spiritual, and as immortal, as our own; but our souls are happily lodged, and thine not so. The windows of its dwelling22 are closed; it wants air, and is stifled23.”
The madman, in a lucid24 interval25, will reply to them: “My friends, you beg the question, as usual. My windows are as wide open as your own, since I can perceive the same objects and listen to the same sounds. It necessarily follows that my soul makes a bad use of my senses; or that my soul is a vitiated sense, a depraved faculty. In a word, either my soul is itself diseased, or I have no soul.”
One of the doctors may reply: “My brother, God has possibly created foolish souls, as well as wise ones.”
The madman will answer: “If I believed what you say, I should be a still greater madman than I am. Have the kindness, you who know so much, to tell me why I am mad?”
Supposing the doctors to retain a little sense, they would say: “We know nothing about the matter.”
Neither are they more able to comprehend how a brain possesses regular ideas, and makes a due use of them. They call themselves sages, and are as weak as their patient.
If the interval of reason of the madman lasts long enough, he will say to them: “Miserable mortals, who neither know the cause of my malady, nor how to cure it! Tremble, lest ye become altogether like me, or even still worse than I am! You are not of the highest rank, like Charles VI. of France, Henry VI. of England, and the German emperor Wincenslaus, who all lost their reason in the same century. You have not nearly so much wit as Blaise Pascal, James Abadie, or Jonathan Swift, who all became insane. The last of them founded a hospital for us; shall I go there and retain places for you?”
N. B. I regret that Hippocrates should have prescribed the blood of an ass’s colt for madness; and I am still more sorry that the “Manuel des Dames” asserts that it may be cured by catching26 the itch27. Pleasant prescriptions28 these, and apparently29 invented by those who were to take them!
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1 digestion | |
n.消化,吸收 | |
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2 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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3 malady | |
n.病,疾病(通常做比喻) | |
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4 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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5 withheld | |
withhold过去式及过去分词 | |
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6 incapable | |
adj.无能力的,不能做某事的 | |
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7 bind | |
vt.捆,包扎;装订;约束;使凝固;vi.变硬 | |
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8 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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9 lodged | |
v.存放( lodge的过去式和过去分词 );暂住;埋入;(权利、权威等)归属 | |
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10 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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11 extravagantly | |
adv.挥霍无度地 | |
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12 disperse | |
vi.使分散;使消失;vt.分散;驱散 | |
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13 sages | |
n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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14 sagest | |
adj.贤明的,貌似聪明的( sage的最高级 ) | |
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15 braying | |
v.发出驴叫似的声音( bray的现在分词 );发嘟嘟声;粗声粗气地讲话(或大笑);猛击 | |
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16 ass | |
n.驴;傻瓜,蠢笨的人 | |
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17 behold | |
v.看,注视,看到 | |
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18 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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19 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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20 derangement | |
n.精神错乱 | |
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21 invalid | |
n.病人,伤残人;adj.有病的,伤残的;无效的 | |
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22 dwelling | |
n.住宅,住所,寓所 | |
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23 stifled | |
(使)窒息, (使)窒闷( stifle的过去式和过去分词 ); 镇压,遏制; 堵 | |
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24 lucid | |
adj.明白易懂的,清晰的,头脑清楚的 | |
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25 interval | |
n.间隔,间距;幕间休息,中场休息 | |
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26 catching | |
adj.易传染的,有魅力的,迷人的,接住 | |
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27 itch | |
n.痒,渴望,疥癣;vi.发痒,渴望 | |
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28 prescriptions | |
药( prescription的名词复数 ); 处方; 开处方; 计划 | |
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29 apparently | |
adv.显然地;表面上,似乎 | |
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