of a witness. Here, then, lies the criterion between the healthy mind and insanity. Whenever I doubt whether an event which I remember really took place, I throw upon myself the suspicion of madness: unless it is that I am uncertain whether it was not a mere dream. If another doubts the reality of an event, related by me as an eye-witness, without mistrusting my honesty, then he regards me as insane. Whoever comes at last, through constantly recounting an event which originally was fabricated by him, to believe in it himself is, in this one point, really insane. We may ascribe to an insane person flashes of wit, single clever thoughts, even correct judgments, but his testimony as to past events no man will consider valid. In the Lalita-vistara, well known to be the history of Buddha Sakya-Muni, it is related that at the moment of his birth all the sick became well, all the blind saw, all the deaf heard, and all mad people "recovered their memory." This last is mentioned in two passages.[1]
My own experience of many years has led me to the opinion that madness occurs proportionally most frequently among actors. But what a misuse they make of their memory! Daily they have to learn a new part or refresh an old one; but these parts are entirely without connection, nay, are in contradiction and contrast with each other, and every evening the actor strives to forget himself entirely and be some quite different person. This kind of thing paves the way for madness.
The exposition of the origin of madness given in the text will become more comprehensible if it is remembered how unwillingly we think of things which powerfully injure our interests, wound our pride, or interfere with our wishes; with what difficulty do we determine to lay such things before our own intellect for careful and serious investigation; how easily, on the other hand, we uncon-
- ↑ Rgya Tcher Rol Pa, Hist. de Bouddha Chakya Mouni, trad. du Tibétain, p. Foucaux, 1848, p. 91 et 99.
