Chapter IV (3)

Everything that tends to throw the mind off its healthy balance will, of course, predispose to suicide. Excessive devotion of the attention to any particular branch of study, or to business, often originates cerebral disease and suicidal mania. In alluding to the injurious effects of excessive study, Marcilius Ficinus, as quoted by Burton, justly observes—“Other men look to their tools: a painter will wash his pencils; a smith will look to his hammer, anvil, and forge; a husbandman will mend his plough-irons and grind his hatchet, if it be dull; a falconer or huntsman will have an especial care of his hawks, hounds, horses, and dogs; a musician will string and unstring his lute,—only scholars neglect that instrument (their _brain_ and _spirit_, I mean) which they daily use, and by which they range over all the world, and which by much study is consumed.”

The melancholy case of William Eyton Tooke, Esq., who committed suicide some years ago, will illustrate the operation of the cause referred to.

“This gentleman,” says a relative, in a letter to the _Times_ newspaper, explanatory of the causes of Mr. T.’s death, “from a very early period of life, devoted himself to the most abstruse inquiries into moral and political philosophy, and has thus fallen a victim to the absorbing and exclusive nature of the pursuit.” One of the witnesses who was examined at the inquest stated, that the deceased was of an exceedingly studious turn, and had for many months past been directing his attention particularly to commercial subjects. This subject was his constant study, and the theme of his conversation. It seemed to engross the whole of his attention, and his health, both bodily and mentally, was evidently impaired by it. A short period before his death, he was heard frequently to say, placing his hand upon his head, “This subject is too much for me; my head is distracted!” It was under the influence of this over-excited state of brain that he committed suicide.

It has been observed, in another part of this work, that many commit suicide from the notion that death from natural causes is attended with considerable agony.[37] This is the generally received notion, but it is an erroneous one. Those who have often witnessed the act of dying allow that it is not a painful process. In some delicate and irritable persons, a kind of struggle is indeed sometimes excited when respiration becomes difficult; but more frequently the dying obviously suffer nothing, and express no uneasiness. Dr. Ferriar says, “In those who die of chronic diseases, the gradation is slow and distinct. Consumptive patients are sometimes in a dying state for several days; they appear at such times to suffer little, but to languish for complete dissolution; nay, I have known them express great uneasiness when they have been recalled from the commencement of insensibility, by the cries of their friends, or the efforts of the attendants to alleviate pain. In observing persons in this situation, I have always been impressed with an idea that the approach of natural death produces a sensation similar to that of falling asleep. The disturbance of respiration is the only apparent source of uneasiness to the dying; and sensibility seems to be impaired just in proportion to the decrease of that function. Besides, both the impressions of present objects and those recalled by memory are influenced by the extreme debility of the patient, whose wish is for absolute rest. I could never see the close of life under these circumstances without recollecting those beautiful lines of Spencer—

“Sleep after toil, port after stormy seas,
Ease after war, death after life, doth greatly please.”

Professor Hufeland, on the subject of death, observes, “that many fear death less than the operation of dying.” People, he continues, “form the most singular conceptions of the last struggle—the separation of the soul from the body, and the like; but this is all void of foundation. No man certainly ever felt what death is; and insensibly as we enter life, equally insensibly do we leave it. The beginning and the end are here united. My proofs are as follows:—First, man can have no sensation of dying; for to die means nothing more than to lose the vital powers; and it is the vital power which is the medium of communication between the soul and the body. In proportion as the vital power decreases, we lose the power of sensation and consciousness; and we cannot lose life without, at the same time, or rather before, losing our vital sensation, which requires the assistance of the tenderest organs. We are taught also by experience that all those who ever passed through the first stage of death, and were again brought to life, unanimously asserted that they felt nothing of dying, but sunk at once into a state of insensibility.[38]

“Let us not be led into a mistake by the convulsive throbs, the rattling in the throat, and the apparent pangs of death, which are exhibited by many persons when in a dying state. These symptoms are painful only to the spectators, and not to the dying, who are not sensible of them. The case here is the same as if one, from the dreadful contortions of a person in an epileptic fit, should form a conclusion respecting his internal feelings: from what affects us so much, he suffers nothing.

“Let one always consider life, as it really is, a mean state, which is not an object itself, but a medium for obtaining an object, as the multifarious imperfections of it sufficiently prove: as a period of trial and preparation, a fragment of existence, through which we are to be fitted for, and transmitted to, other periods. Can the idea, then, of really making this transition—of ascending to another from this mean state, this doubtful, problematical existence, which never affords complete satisfaction—ever excite terror? With courage and confidence we may, therefore, resign ourselves to the will of that Supreme Being who, without our consent, placed us in this sublunary theatre, and give up to his management the future direction of our fate.

“Remembrance of the past, of that circle of friends who were nearest, and always will be dearest to our hearts, and who, as it were, now smile upon us with a friendly look of invitation from that distant country beyond the grave, will also tend very much to allay the fear of death.”

We recollect attending the case of a young lady labouring under a disease which produced extreme mental and physical suffering, who exhibited, a short period before her death, some singular phenomena. This lady had not been seen to smile, or to shew any indication of freedom from pain, for some weeks prior to dissolution. Two hours before she died, the symptoms became suddenly altered in character. Every sign of pain vanished; her limbs, from being subject to violent spasmodic contractions, became natural in their appearance; her face, which had been distorted, was calm and tranquil. All her friends supposed that the crisis of the disease had arrived, and that it had taken a favourable turn, and delight and joy were manifested by all who were allowed access to her chamber, and who were made acquainted with the change which had taken place. She conversed most freely, and smiled as if in a happy condition. We must confess that the case puzzled us, and that we were for a short time induced to entertain sanguine hopes of her ultimate recovery. But, alas! how fragile are all our best hopes! For two hours we sat by the bed, watching the patient’s countenance with great anxiety. Every unfavourable indication had vanished; her face was illuminated by the sweetest smile that ever played on the human countenance. During the conversation we had with her, she gave a slight start, and said, in a tone of great earnestness, “Did you see that?” Her face became suddenly altered; an expression of deep anguish fixed itself upon her features, and her eyes became more than ordinarily brilliant. We replied, “What?” She answered, “Oh! you must have seen it. How terrible it looked as it glided over the bed. Again I see it,” she vociferated, with an unearthly scream, “I am ready!” and, without a groan, her spirit took its flight!

Dr. Symonds recollects to have heard a young man, who had been but little conversant with any but civic scenes, discourse most eloquently, a short period before his death, of sylvan glen and bosky dells, purling streams and happy valleys, as if his spirit had been already luxuriating itself in the gardens of Elysium. Nothing more frequently prognosticates the approach of death than the appearance of a spectre at the bed-side of the patient. In some cases, the mind, when in a happy frame, dwells with delight on the contemplation of the last struggle, and has a foretaste of that heavenly joy which is the reward of a well-spent life. The spirits of good men and of angels are said to hover round the departing soul of the Christian, as if waiting to bear it to the mansions of bliss:—

“Saw you not even now a blessed troop
Invite me to a banquet, whose bright faces
Cast thousand beams upon me, like the sun?
They promised me eternal happiness;
And brought me garlands, Griffith, which I feel
I am not worthy yet to wear.”

KING HENRY VIII.

Many have, under the notion that the fear of death is beneficial to the mind, done their best to keep the idea constantly before them.

“If I must die, I’ll snatch at anything
That may but mind me of my latest breath;
Death’s-heads, graves, knells, blacks, tombs, all these shall bring
Into my soul such useful thoughts of death,
That this sable king of fears
Shall not catch me unawares.”

Young raised about him an artificial idea of death; he darkened his sepulchral study, placing a skull on his table by lamp-light. At the end of an avenue in his garden was placed on a seat an admirable chiaro-oscuro, which when approached presented only a painted surface, with an inscription, alluding to the deception of the things of this world.

Dr. J. Donne, the celebrated English divine and poet, is said to have longed for the hour of dissolution. Previous to his death, he gave instructions for a monument, which his friends had declared their intention to erect to his memory. A carver made him in wood the figure of an urn, and having secured the services of a painter, the Doctor ordered the urn to be brought into his chamber. Having taken off his clothes, he procured a white sheet, which was put on him, and tied with knots at his hands and feet. In this state he stood upon the urn, with his eyes closed, and a portion of the sheet turned aside in order to shew his lean, pale, and death-like face. In this posture, the painter sketched him; and when the monument was finished, it was placed by his bed-side, and was hourly the source of contemplation until his death.

The “lightening up before death,” so often perceptible, is but the result of venous blood being sent to the brain. When respiration becomes imperfect, the blood does not undergo the proper chemical change in the lungs (arterialization), and its effect on the sentient organ is such as is occasionally witnessed prior to dissolution. Abernethy considers the sensations of the dying similar to those experienced by persons labouring under delirium. He relates the case of a man who appeared, during his delirious state, to meet with old acquaintances. The companions of his youthful days flocked once more around him—old associations were revived. “How are you, my dear fellow?” he exclaimed. “It is long since we met. Give us your fist, my hearty. Now, that is a good joke; I never heard a better. Ah! ah! ah!”

We had once the painful duty of watching the expiring struggles of a man whose life had been one long career of vice and debauchery. His death was truly appalling. It was evident, from the expressions which escaped him when dying, that his mind had a vivid conception of the scenes in which he had played so conspicuous a part. “Now for the dice!” he exclaimed, with the fury of a maniac. “That’s mine! No! all, all is gone! More wine, d—— you; more wine! Oh! how they rattle! Fiends, fiends, assail me! I say, you cheat! the cards are marked! Now the chains rattle! O death! O death!” and with a terrific groan he breathed his last.

Among the causes which operate in producing the disposition to commit suicide, we must not omit to mention those connected with erroneous religious notions. M. Falret justly remarks, that the religious system of the Druids, Odin, and Mahomet, by inspiring a contempt for death, have made many suicides. The man who believes that death is an eternal sleep, scorns to hold up against calamity, and prefers annihilation. The sceptic also often frees himself by self-destruction from the agony of doubting. The maxim of the Stoics, that man should live only so long as he ought, not so long as he is able, is, we may observe, the very parent of suicide. The Brahmin, looking on death as the very entrance into life, and thinking a natural death dishonourable, is eager at all times to get rid of life. The Epicureans and Peripatetics ridiculed suicide, as being death caused by fear of death. M. Falret, however, goes perhaps too far when he asserts that the noble manner in which the gladiators died in public, not only familiarized the Romans with death, but rendered the thoughts of it rather agreeable than otherwise.

Misinterpretations of passages of scripture will sometimes lead those who are piously inclined to commit suicide. M. Gillet hung himself at the age of seventy-five, having left in his own handwriting the following apology:—“Jesus Christ has said, that when a tree is old and can no longer bear fruit, it is good that it should be destroyed.” (He had more than once attempted his life before the fatal act.) Dr. Burrows attended a nobleman who, for fear of being poisoned, though he pretended it was in imitation of our Saviour’s fast, took nothing but strawberries and water for three weeks, and these in very moderate quantities. He never voluntarily abandoned his resolution. He was at length compelled to take some nutriment, but not until inanition had gone too far; and he died completely attenuated. When sound religious principles produce a struggle in the mind which is beginning to aberrate, the contest generally ends in suicide.

Some murder themselves to get rid of the horrid thoughts of suicide; whilst others brood over them like Rousseau, for months and for years, and at length perpetrate the very action which they dread. A countryman of Rousseau’s, who advocated suicide as a duty, and who spent the greater part of a long life in writing a large folio volume to prove the soundness of his doctrine, thought it his duty, after he had completed his work, to give a practical illustration of his principles, and, accordingly, at the age of seventy, threw himself into the Lake of Geneva, and was drowned.

It may appear strange that religion, the greatest blessing bestowed by Heaven on man, should ever prove a cause of one of his severest calamities. But perhaps it would be more accurate to impute such unhappy effects to fanaticism, or to the total want of religion.

Instances very frequently occur in practice in which patients have appeared, some suddenly, and others gradually, to be seized with a species of religious horror, despairing of salvation, asserting that they had committed sins which never could be forgiven, who had never previously appeared to be under religious impressions. Some of these have been visited by divines of various denominations, and been induced to hear sermons and read books well calculated to dispel gloomy apprehensions, and excite religious hope and confidence. With some this has succeeded, especially when conjoined with medical aid; but it has been observed, that in the cases of those who have recovered, the patients have _emerged_ precisely as they _immerged_; for as they before were unconcerned about religious matters, so they remained after their recovery; thus the indisposition has been very erroneously imputed to religion when it has no kind of affinity to, or concern with it. Such cases almost invariably exhibit the same symptoms, which generally turn on these points—despair of temporal support, or despair of final salvation. But the medical practitioner, and not the divine, is the proper person to be consulted in such cases; and, however the mind may be affected in them, the patient is to be relieved by means of medicine. It may be added, that the agonies of mind under which some persons labour who are called fanatically mad arise from a sense of moral turpitude, independent of any peculiar religious tenets or opinions.

The true doctrines of Christianity, when properly inculcated, never excite a gloomy state of mind. “To be religious,” says South, “it is not necessary to be dull.” Cowper (perhaps, however, the most miserable and melancholy of men) beautifully says—

“True piety is cheerful as the day,
Will weep indeed, and heave a pitying groan,
For others’ woes, but smile upon her own.”