reports show it to be essentially what it had been in those previous centuries.[1]
The first humane impulse of any considerable importance in this field seems to have been aroused in America. In the year 1751 certain members of the "Society of Friends" founded a small hospital for the insane on better principles in Pennsylvania. To use the language of its founders, it was intended "as a good work, acceptable to God." Twenty years later Virginia established a similar asylum, and gradually others appeared in other colonies.
But it was in France that mercy was to be put upon a scientific basis, and was to lead to practical results which were to convert the world to humanity. In this case, as in so many others, from France was spread and popularized not only the skepticism which destroyed the theological theory, but also the devotion which built up the new scientific theory and endowed the world with a new treasure of civilization.
In 1756 some physicians of the great hospital at Paris known as the Hôtel-Dieu protested that the cruelties prevailing in the treatment of the insane were aggravating the disease; and some protests followed from other quarters. Little effect was produced at first; but, just before the French Revolution, Tenon, La Rochefoucauld-Liancourt, and others took up the subject, and in 1791 a commission was appointed to undertake a reform.
By great good fortune, the man selected to lead in the movement was one who had already thrown his heart into it—Jean Baptiste Pinel. In 1792 Pinel was made physician at Bicêtre, one of the most extensive lunatic asylums in France; and to the work there imposed upon him he gave all his powers. Little was heard of him at first. The most terrible scenes of the French Revolution
- ↑ On Sir Thomas More and the condition of Bedlam, see Tuke, "History of the Insane in the British Isles," pp. 63-73. One of the passages of Shakespeare is in "As you Like It," Act iii, scene 2. As to the survival of indifference to the sufferings of the insane so long after the belief which caused it had generally disappeared, see some excellent remarks in Maudsley's "Responsibility in Mental Disease," London, 1885, pp. 10–12.The older English practice is thus quaintly described by Richard Carew (in his "Survey of Cornwall," London, 1602, 1769): "In our forefathers' daies, when devotion as much exceeded knowledge, as knowledge now commeth short of devotion, there were many bowssening places, for curing of mad men, and amongst the rest, one at Alternunne in this Hundred, called S. Nunnespoole, which Saints Altar (it may be) . . . gave name to the church. . . . The watter running from S. Nunnes well, fell into a square and close walled plot, which might bee filled at what depth they listed. Vpon this wall was the franticke person set to stand, his backe towards the poolo, and from thence with a sudden blow in the brest, tumbled headlong into the pond; where a strong fellowe, provided for the nonce, tooke him, and tossed him vp and downe, alongst and athwart the water, untill the patient, by forgoing his strength, had somewhat forgot his fury. Then was hee conveyed to the Church, and certain Masses sung over him; vpon which handling, if his right wits returned, S. Nunne had the thanks; but if there appeared small amendment, he was bowssened againe, and againe, while there remayned in him any hope of life, for recouery."
