Captain Crow, in a work published a short time since, relates the following as having occurred on a voyage to Memel:—"One morning during a cairn, when near the Hebrides, all hands were called up at three o'clock, to witness a battle between several of the fish called thrashers and some sword-fish on one side, and an enormous whale on the other. It was in the middle of summer, and the weather being clear, and the fish close to the vessel, we had a fine opportunity of witnessing the contest. As soon as the whale's back appeared above the water, the thrashers, springing several yards into the air, descended with great violence upon the object of their rancour, and inflicted upon him the most severe slaps with their tails, the sound of which resembled the reports of muskets fired at a distance. The sword-fish, in their turn, attacked the distressed whale, stabbing him from below;—and thus beset on all sides, and wounded, when the poor creature appeared, the water around him was dyed with blood. In this manner they continued tormenting and wounding him for many hours, until we lost sight of him; and I have no doubt they, in the end, accomplished his destruction."

W.G.C.

NOTES OF A READER

INFLUENCE OF THE MIND ON THE BODY

"Should the body sue the mind before a court of judicature, for damages, it would be found that the mind would prove to have been a ruinous tenant to its landlord."—Plutarch.

[We abridge these interesting facts from "An Inquiry into the Influence of the Mind and Passions on the Body, in the production of Disease"—in No. 11 of the London Medical and Surgical Journal.1 The whole paper is written in as clear, concise, and popular a style as the subject will allow, and its importance demands the attention of the reader; although we have not thought it to our purpose to follow the writer to the main object—or how these causes operate in the production of disease.]

Descartes observes, that the soul is so much influenced by the constitution of our bodily organs, that if it were possible to find out a method of increasing our penetration, it should certainly be sought for in medicine, the connexion between the body and mind, is, in fact, so strong, that it is difficult to conceive how one of them should act, and the other not be sensible, in a greater or less degree, of that action. The organs of sense, by which we acquire all our ideas of external objects, when acted upon, convey the subject of thought to the nervous fibres of the brain; and while the mind is employed in thinking, the part of the brain is in a greater or less degree of motion; a large quantity of blood is transmitted to the brain, the action of the arteries become increased, and the nervous system sensibly affected.

Plato has remarked, with reference to the influence of the mind on the corporeal frame, "Where the action of the soul is too powerful, it attacks the body so powerfully that it throws it into a consuming state; if the soul exerts itself in a peculiar manner on certain occasions, the body is made sensible of it, for it becomes heated and debilitated." An Italian physician also observes on this subject, that the union of the soul with the body is so intimate, that they reciprocally share the good or evil which happens to either of them. The mind cannot put forth its powers when the body is tired with inordinate exercise and too close application to study destroys the body by dissipating the animal spirits which are necessary to recruit it.2

The knowledge of the influence of the passions of the mind over the bodily functions, is of ancient date. Plato, in his "Timaeus," states it as his firm conviction, that the spirit exerted a marked influence in producing disease. This opinion was afterwards revived by Helmont, Hesper Doloeus, and Stahl; the latter plainly says, that the rational soul presides over and directs the animal functions. In this doctrine he was followed by Nichols, in his "Anima Medica." According to the doctrines of Stahl, the disorders of the body proceed principally from the mind; and, according as it is variously affected, it produces different effects (diseases.) Hence, when the mind, which animates the most robust and best organized body, is violently agitated by fright, rage, grief, vehement desire, or any other passion, whether sudden, or attended by long and painful sensations, the body manifestly suffers, and a variety of diseases, as apoplexy, palsy, madness, fever, and hysterics, may be the consequence. If this be true, an attention to the regulations of the mind is of much more importance than physicians seem disposed to admit. The poet of health justly says,

"'Tis the great art of life to manage well The restless mind."

In the course of this vitally important and deeply-interesting subject of inquiry, it is not my intention to enter into any metaphysical discussion respecting the inscrutable and mysterious union existing between matter and mind, or to endeavour to point out the manner in which the body influences the mind, and the mind the body. Such subjects we do not think to be legitimate objects of inquiry. The medical philosopher is engaged in less obscure and less uncertain researches; he does not attempt to solve the question regarding the intimate union subsisting between the natural and intellectual portions of our nature, but he wisely confines himself to an attentive examination of the phenomena which result from that union. Man is compounded of a soul and body, so closely united, not identified, that they frequently struggle and occasionally overpower each other. Sometimes the mind ascends the throne and subdues, in a moment, the physical energies of the most powerful of her subjects. At other times the body gains the ascendency, and lays prostrate before her the mightiest of human intellects. Instances illustrative of both propositions are of daily occurrence. It has been said of Sophocles, that being desirous of proving that at an advanced age he was in full possession of his intellectual faculties, he composed a tragedy, was crowned, and died through joy. The same thing happened to Philippides, the comic writer. M. Juventius Thalma, on being told that a triumph had been decreed to him for having subdued Corsica, fell down dead before the altar at which he was offering up his thanksgiving. Zimmerman, in his work on Experience in Physic, has related the circumstance of a worthy family in Holland being reduced to indigence; the elder brother passed over to the East Indies, acquired considerable fortune there, and returning home presented his sister with the richest jewel: the young woman, at this unexpected change of fortune became motionless and died. The famous Forquet died on being told that Louis XIV. had restored him to his liberty. It is also related of Diodorus Chronos, who was considered as the most subtle logician of the time of Ptolemy Soter, that Stilbo one day in the presence of the king, proposed a question to him, to which he was unable to reply. The king, willing to cover him with shame, pronounced only one part of his name, and called him ovos, ass, instead of Chronos. Diodorus was so much affected at this as to die soon afterwards.

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The Mirror of Literature, Amusement, and Instruction. Volume 20, No. 578, December 1, 1832

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NOTES OF A READER

INFLUENCE OF THE MIND ON THE BODY

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