The Philosophical Letters, Friedrich Schiller [phonics books .TXT] 📗

strong exertion of thought - among which I would give a prominent place to that lingering anger which men call indignation - gnaw the very foundations of physical life, and dry up the sap that nourish it. Sufferers of this kind have a worn and pale appearance, and the inward grief betrays itself by the hollow, sunken eyes. "Let me," says Caesar, "have men about me that are fat": -

Sleek-headed men, and such as sleep o' nights;
Yond' Cassius has a lean and hungry look;
He thinks too much - such men are dangerous.

Fear, trouble, distress of conscience, despair, are little less powerful in their effects than the most violent fevers. Richard, when in deepest anxiety, finds his former cheerfulness is gone, and thinks to bring it back with a glass of wine. But it is not mental sorrow only that has banished comfort, it is a sensation of discomfort proceeding from the very root of his physical organism, the very same sensation that announces a malignant fever. The Moor, heavily burdened with crimes, and once crafty enough in absolving all the sensations of humanity - by his skeleton-process - into nothing, now rises from a dreadful dream, pale and breathless, with a cold sweat upon his brow. All the images of a future judgment which he had perhaps believed in as a boy, and blotted out from his remembrance as a man, assail his dream-bewildered brain. The sensations are far too confused for the slower march of reason to overtake and unravel them. Reason is still struggling with fancy, the spirit with the horrors of the corporeal frame. ["Life of Moor," tragedy of Krake. Act. v. sc. 1.]


MOOR. - No! I am not shaking. It was but a dream. The dead are not beginning to rise. Who says I tremble and turn pale? I am quite well, quite well.

BED. - You are pale as death; your voice is frightened and hesitating.

MOOR. - I am feverish. I will be bled to-morrow. Say only, when the priest comes, that I have fever.

BED. - But you are very ill.

MOOR. - Yes truly; that is all. And sickness disturbs the brain and breeds strange mad dreams. Dreams mean nothing. Fie on womanish cowardice! Dreams mean nothing. I have just had a pleasant dream.
[He falls down in a faint.

Here we have the whole image of the dream suddenly forcing itself upon a man, and setting in motion the entire system of obscure ideas, stirring up from the foundation the organ of thought. From all these causes arises an intense sensation of pain in its utmost concentration, which shatters the soul from its depth, and lames per consensum the whole structure of the nerves.

The cold horror that seizes on the man who is about to commit some crime, or who has just committed one, is nothing else than the horror which agitates the feverish man, and which is felt on taking nauseous medicines. The nightly tossings of those who are troubled by remorse, always accompanied by a high pulse, are veritable fevers, induced by the connection between the physical organism with the soul; and Lady Macbeth, walking in her sleep, is an instance of brain delirium. Even the imitation of a passion makes the actor for the moment ill; and after Garrick had played Lear or Othello he spent some hours in convulsions on his bed. Even the illusion of the spectator, through sympathy with acted passion, has brought on shivering, gout, and fits of fainting.

Is not he, then, who is plagued with an evil temper, and draws gall and bitterness from every situation in life: is not the vicious man, who lives in a chronic state of hatred and malevolence; is not the envious man, who finds torture in every excellence of his neighbor, - are not these, all of them, the greatest foes to their own health? Has vice not enough of the horrible in it, when it destroys not only happiness but health.


S 16.-Exceptions.


But a pleasant affection has sometimes been a fatal one, and an unpleasant one has sometimes worked a marvellous cure. Both facts rest upon experience: should they remove the limits of the law we have expounded?

Joy is fatal when it rises into ecstacy: nature cannot support the strain which in one moment is thrown upon the whole nervous system. The motion of the brain is no longer harmony, but convulsion, an extremely sudden and momentary force which soon changes into the ruin of the organism, since it has transgressed the boundary line of health (for into the very idea of health there enters and is essentially interwoven the idea of a certain moderation of all natural motions). The joy as well as the grief of finite beings is limited, and dare not pass beyond a certain point without ruin.

As far as the second part is concerned, we have many examples of cure, through a moderate fit of anger, of inveterate dyspepsia; and through fright, - as in the case of a fire - of rheumatic pains and lameness apparently incurable. But even dysentery has sometimes resolved an internal stoppage, and the itch has been a cure for melancholy madness and insanity: is the itch, for this, less a disease? - is dysentery therefore health.


S 17. - Indolence of Mind brings about greater Indolence in the Organic Movements.


As, according to the testimony of Herr von Haller, activity of mind during the day tends to quicken the pulse towards evening, will not indolence of mind make it more sluggish, and absolute inactivity completely stop it? For, although the circulation of the blood does not seem to be so very dependent on the mind, is it altogether unreasonable to suppose that the heart, which, in any case, borrows from the brain the larger portion of its strength, must necessarily, when the soul ceases to maintain the action of the brain, suffer thereby a great loss of power? A condition of phlegm is accompanied by a sluggish pulse, the blood is thin and watery, and the circulation defective in the abdomen. The idiots, whom Muzell has described for us [Muzell's "Medical and Surgical Considerations."], breathed slowly and with difficulty, had no inclination to eat and drink, nor to the natural functions; the pulse was slow, all bodily movements slumberous and indicative of weariness. The mental numbness which is the result of terror or wonder is sometimes accompanied by a general suspension of all natural physical activity. Was the mind the origin of this condition, or was it the body which brought about this torpid state of mind? But these considerations lead to subtleties and intricate questions, and, besides, must not be discussed in this place.


S 18. - Second Law.


All that has been said of the transferrence of the mental sensations to the animal holds true of the transferrence of animal affections to the mental. Bodily sickness - for the most part the natural result of intemperance - brings its punishment in the form of bodily pain; but the mind also cannot escape a radical attack, in order that a twofold pain may more powerfully impress upon it the necessity of restraint in the desires. In like manner the feeling of bodily health is accompanied by a more lively consciousness of mental improvement, and man is thus the more spurred on to maintain his body in good condition. We arrive thus at a second law of mixed natures - that, with the free action of the bodily organism, the sensations and ideas gain a freer flow; and learn that, with a corrupted organism, corruption of the thinking faculty and of the sensations inevitably follows. Or, more shortly, that the general sensation of a harmonious animal life is the fountain of mental pleasure, and that animal pain and sickness is the fountain of mental pain.

In these different respects, or from their consideration, soul and body may not unaptly be compared with two stringed instruments tuned by the same hand, and placed alongside of one another. When a string of one of them is touched and a certain tone goes forth, the corresponding string of the other will sound of itself and give the same tone, only somewhat weaker. And, using this comparison, we may say that the string of gladness in the body wakes the glad string in the soul, and the sad string the string of sadness. This is that wonderful and noteworthy sympathy which unites the heterogeneous principles in man so as to form one being. Man is not soul and body - but the most inward and essential blending of the two.


S 19. - Moods of Mind result from Moods of Body.


Hence the heaviness, the incapacity of thought, the discontented temper; which are the consequence of excess in physical indulgence; hence the wonderful effects of wine upon those who always drink in moderation. "When you have drunk wine," says Brother Martin, "you see everything double, you think doubly easily, you are doubly ready for any undertaking, and twice as quickly bring it to a conclusion." Hence the comfort and good-humor experienced in fine weather, proceeding partly from association of ideas, but mostly from the increased feeling of bodily health that goes along with it, extending over all the functions of our organism. Then it is that people use such expressions as, "I feel that I am well," and at such a season they are more disposed towards all manner of mental labor, and have a heart more open to the humaner feelings, and more prompt to the practice of moral duties. The same may be seen in the national character of different peoples. Those who dwell in gloomy regions mourn along with the dismal scenery: in wild and stormy zones man grows wild: where his lot is cast in friendly climates he laughs with the sky that is bright above him. Only under the clear heaven of Greece lived a Homer, a Plato, a Phidias; there were born the Muses and the Graces, while the Lapland mists can hardly bring forth men, and never a genius. While our Germany was yet a wild forest or morass, the German was a hunter as wild as the beast whose skin he slung about his shoulders. As soon as industry had changed the aspect of his country began the epoch of moral progress. I will not maintain that character takes its rise in climate only, but it is certain that towards the civilization of a people one main means is the improvement of their skies.

The disorders of the body may disorder the whole range of our moral perceptions, and prepare the way for an outburst of the most evil passions. A man whose constitution is ruined by a course of dissipation is more easily led to extremes than one who has kept his body as it should be kept. This is, indeed, the horrible plan of those who destroy our youths, and that father of robbers must have known man well, who said, "We must destroy both body and soul." Catiline was a profligate before he became a conspirator, and Doria greatly erred when he thought he had no cause to fear a voluptuary like Fiesco. On the whole, it is very often remarked that an evil spirit dwells in a sick body.

In diseases this sympathy is still more striking. All severe illnesses, especially those of malignant nature and arising from the economy of the abdominal regions, announce themselves, more or less, by a strange revolution in the character. Even