a professorship of theology; but he no doubt now sways more minds in this country upon the subject of religion than any other one man, or probably any one hundred men. His Lectures have a very extensive circulation, and, though they contain much that I greatly regret and disprove of, yet they show that he possesses a vigorous mind. They are far more able and consistent than those of Mr. Sprague on the same subject. In fact, if religion is mainly to be promoted by revivals, as Mr. Sprague and the old-measure men,' assert, then the course pursued by the 'new-measure men,' of creating and keeping up great excitements, is, as Mr. Finney observes, the only one not unphilosophical and absurd.'"-p. 190.

But the most valuable part of the work before us, and we wish it had been extended even though to the abridgment or exclusion of other parts, is found in the seventh chapter, which treats expressly and scientifically of the tendency of undue religious excitement to produce insanity, and other diseases of the brain and nerves. We understand, that thorough-going revivalists make but small account, almost a jest, of here and there a case of incurable frenzy, or idiocy, occasioned by their extravagances in a particular district. The public generally, however, when properly informed on the subject, will view the matter, we cannot but think, in a somewhat different light. We understand, moreover, that the question is often gravely debated among the leading agitators at such times, whether a delicate female, in hysterical paroxysms, is really a subject of disease or of grace. As if the operations of the Divine Spirit so nearly resemble those of madness, or temporary insanity, that one may be easily mistaken for the other. It is not probable, that religious excitement alone often turns men into maniacs; but, cooperating with predispositions already existing in the constitution of the patient, or his state of health, it is more likely, by universal consent among competent judges, than any other one thing, permanently to disorder the mind. We cannot, therefore, repress our amazement at the thoughtlessness, the recklessness, with which persons, not otherwise wanting in good sense, will allow themselves or their children, when, from any cause, of a peculiarly excitable temperament, to be brought under the influences exposed and condemned in this work. We were particularly struck with the following state

ment.

"In every instance I have known of mental alienation produced by religious excitement, I have noticed that the alienation was pre

ceded by some unreasonable or fanatical conduct, which at the time was not so considered, but even pronounced, by those who were themselves zealously religious, commendable, and as evidencing advancement in religious attainments. I am now attending a young man whose mind is deranged, and his brain, as I apprehend, diseased; which disease was apparently induced by strong religious excitement, and long attendance on protracted meetings. After he became awakened and converted, as his parents and instructors supposed, he soon become distinguished for his zeal and engagedness, and for his ability in prayer. The consciousness of this distinction, and the praise which his efforts elicited, with probably an increased degree of excitement in his own mind on the general subject of religion, determined him to strive for higher excellence, and he resolved to pray more, and to commit the whole Bible to memory. His mother became somewhat alarmed at this; but her fears were partially allayed by the assurance of one of their religious teachers, that 'young people were not apt to be too conscientious, or too much disposed to piety.' The youth therefore continued on, constantly striving to make himself more perfect, and finally resolved literally to fulfil the Scripture injunction to pray always. It was at this time that mental alienation was first perceived by his friends, though it had probably existed, in a degree, for weeks or months. Measures were then taken to restore him; which, however, will probably prove unavailing; a constant pain in the head, sleeplessness, and delirium, indicating settled disorder there."

p. 56.

Again our author says:

"But it should be borne in mind, that all the evils, resulting to the health of people from these excitements, are not developed in acknowledged insanity; but in numerous other complaints, and in producing a tendency to insanity, which other causes may finally develope. Thus, persons may be greatly excited on religious subjects, and not at the time become insane; but afterwards, on a reverse of fortune, loss of friends, or ill health, be affected with religious melancholy, though the latter causes would not probably have produced it if the predisposition had not been created by the previous excitement. I have known several cases of insanity which appear to have thus originated."- p. 296.

With one or two extracts more, we must tear ourselves away from this interesting discussion.

"No other disease, probably, is increasing faster in our country than insanity; and, from investigations recently made in several of the northern States, there is reason to fear that it already prevails here to a greater extent than in any other country. This, however,

is not strange; for insanity is a disease that always prevails most in countries where the people enjoy civil and religious freedom, and where all are induced, or are at liberty, to engage in the strife for wealth, and for the highest honors and distinctions of society. We need therefore to be exceedingly careful not to add other causes, to those already existing, of this most deplorable disease. And in nothing should we be more careful, in order to avoid inducing insanity, than in powerfully exciting the minds of the young, and particularly of females, and especially on religion. In all ages, this has been one of the most fruitful sources of this disease. Dr. Burrows, on this subject says 'Were I to allege one cause, which I thought was operating with more force than another, to increase the victims of insanity, I should pronounce, that it was the overweaning zeal with which it is attempted to impress on youth the subtile distinctions of theology and an unrelenting devotion to a dubious doctrine. I have seen so many melancholy cases of young and excellently disposed persons, of respectable families, deranged, from either ill-suited or ill-timed religious communication, that I cannot avoid impugning such conduct as an infatuation, which, as long as persevered in, will be a fruitful source of moral evil. The old Romans knew human nature better; they had a law which forbade any person entering upon the sacerdotal office before the age of fifty. This was to prevent theological discussions before an age was attained, when a bad effect was not to be apprehended.' Other writers on this disease confirm the above statement. M. Georget says, 'Excess of religious ideas produces different shapes of madness, according to the individual's character. Superstition united with ambition and the desire of empire, give birth to intolerant and persecuting fanaticism, to the desire of ruling in God's name, and of making converts. With the subdued spirit, outrée religion produces panophobia, fear of divine chastisement, and demonomania. Finally, its singular union with amorous passions, excites ecstatic love of God, the Virgin, or some saint.'

666

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Strong emotions,' says Dr. Prichard, excited by vehement preaching, produce continually, in females and very sensitive persons, fits of hysteria, and in those who are predisposed to mania there can be no doubt that similar causes give rise to attacks of madness. Cases, indeed, are of continued occurrence, which establish the fact."-pp. 275–277.

Of one form of religious frenzy mentioned above, demonomania, our author thus speaks:

"I have seen several cases within the last year. Of all kinds of insanity, it is the most deplorable, and, as Esquirol and others have observed, it is very apt to lead to suicide. Many in this coun

try believe they have committed the unpardonable sin,' and abandon themselves to despair; while others become so on being told from the pulpit (as is frequently done by some clergymen in this region), that if they have ever had their minds much excited on religious subjects, -or' awakened' as they express it, and have not encouraged those feelings and obtained a 'hope,' then, in all' probability, their day of salvation is passed. These become religious melancholics, and not only often attempt to destroy themselves, but also their friends and dearest kindred. Pinel says, 'One went away, after hearing a sermon that convinced him he was damned, and killed his children to spare them the same fate.' A young woman,' says Esquirol, after having experienced some domestic trouble, believed herself damned; and for six months she was tormented by a desire to kill her children, to save them from the torments of another life.' Many similar instances might be cited from medical books, but there are few people in this part of the United States, who have not witnessed such in their own neighbourhoods. I have the particulars of above ninety cases of suicide from religious melancholy, which have occurred in six of the northern States (the New England States and New York) within the last twenty years, and most of them have occurred within a very few years; and also, of thirty cases in the same States, of this disease leading the unhappy sufferers to kill or attempt to kill their children or dearest relatives, believing they should thereby ensure the future happiness of those they destroyed. I have heard of many more cases of a like character, and have seen accounts of others in the public papers, and have no doubt, that if all, which have occurred in the northern States within the last twenty years, could be known, together with those cases of insanity from similar` causes, but not attended with the propensity to self-destruction or to the destruction of others, the great number would as much surprise and grieve the friends of humanity, as did the first published accounts of the ravages of intemperance in this country. The dif ficulty, and I might say the impossibility of obtaining correct accounts of all such cases at the present time, and the impropriety of being more particular in regard to those that are known, I need not point out."—pp. 290–292.

In this chapter, as well as in the next and last, advice is given to clergymen, and to parishes in regard to the choice of clergymen, which both parties would do well to consider. But we must pass it over.

After the extracts given above, we entertain no doubt, that most of our readers will be desirous to become still better acquainted with the volume from which they are taken. Curious' VOL. XIX. 3D s. VOL. I. NO. III.

40

and various as it is, it cannot of course be recommended without qualification. Like most other books, it must be read with a discriminating mind; and when so read, it can hardly fail of doing much good. ED.

ART. III.— The Boston Book; being Specimens of Metropolitan Literature, Occasional and Periodical. Boston: Light and Horton. 1836. 12mo.

THIS handsome volume is in some respects a new thing under the sun; and that, for the Age of Books, as this is, if not a merit, is at least a wonder. In this case it is an agreeable one; for both the design and the execution of the little work before us, though perhaps not wholly faultless, and at all events not assuming to be so, are yet characterized by an excellent spirit.

It is something to say, and to be able to say, of a book in, these days, that it has a design; and something more to be able to add, that it is a good one; an apparent one also; and that the Author, or Editor, has manifestly been aware of these facts, and of the importance of them, and has conscientiously and sedulously kept them in mind. Small confidence put we in a scheme we have known to be recommended by some of the moderns, not to say, practised upon by some others, of a man's making a work at the expense of the public, instead of his own. We hold rather, in all honesty, that, though he may write, certainly, what he pleases, in this free country, and publish, too, for that matter, (with the ordinary responsibilities to its laws,) it is nevertheless no more justifiable, in foro conscientia, to try these crude experiments, as such, upon the capacity of the body politic, than for the dealer in new nostrums in another department of quackery, to institute operations on his individual sufferer in the same summary way. However, to pass to "The Boston Book," it is a relief, we say, to see that it has a drift, and a plain and good one. The Preface (Mr. H. T. Tuckerman's, it is said,) explains rather the method of the compilation, than the principle of the plan. The title, and that is another virtue, conveys the notion in a word. It is a Bostonian book, and was meant to be so, and that implies not only a particular thing, but a good deal. It implies, it would