crazy are brought to that state by sorrow, care, misfortune or other great stress of circumstances or overwork.

Mania and maniac are derived from the Greek verb mainesthai, to rage. Persons who rage and scream and tear their hair and clothes are maniacs.

The word mad is from an old Saxon root which meant foolish, broken, hurt. One who is beside himself, or has lost control of his reason, is mad. Festus called out to Paul while he was making his great speech before King Agrippa, "Paul, thou art beside thyself; much learning doth make thee mad." The Greek words here translated "mad" and "beside thyself" are maina, you are mad, and manias, a madman.

At Acts 26:11, Paul is reported to have said in the same speech, "And being exceedingly mad against them, I persecuted them." etc. Here the Greek original is emmainomenos, furious.

The word insanity may be appropriately used to cover all the forms of so-called unsoundness of mind.

The causes leading to or inducing this condition are any and all means, conditions or circumstances that impair the brain or its functional action. We claim that the brain is the instrument used by man to manifest his thoughts. It does not create mind nor manufacture thoughts. It is built by mind and used by it for thinking and reasoning. It is the instrument of the mind. If it is in sound condition and good repair, it correctly reproduces the ideas of mind into audible or visible words so that the functions of hearing and sight may seize upon them.

According to this view, the mind is never unsound. It is only the brain. If it is broken or out of tune, the performer cannot interpret his thoughts by it. If you take a piano and break some of the strings or put them out of tune and then the greatest living

musician should try to play his grandest production upon it, he would make only discord and jargon by his correct touch of the keys. What is unsound in this case, the performer or the instrument?

Once in an effort to break a man's last will and testament here, the lawyers tried to prove that he was "not of sound mind," as the law has it, when he made the will. They knew that I was acquainted with the old man in his last years-he died of softening of the brain-and one of the lawyers came to me to get me as a witness. He asked, "Did you know old Mr. N. before he died?" I said I did. "Did you consider him to be of sound mind?" he continued. “I did," I answered. "I don't see how you can say that, considering his evident condition," he replied. I said, “I know what you mean and that the law requires that form of words, 'not of sound mind.' If you ask me if I considered his brain sound, I will say no. But, if we say his mind was not sound, then the good old man is yet crazy, for dying would not cure mental insanity. That is what I must say if you use me as a witness." They did not use me.

This brain derangement results from exposure, fear, worry, grief, abuse of the body in some way, loss of money or property or the vital juices of the body, a hurt, anger, or disuse or misuse in some way. It has been said to result sometimes from inheritance -and no doubt this is true.

But we have learned that all of these may be avoided or controlled. We may endue exposure, down fear and worry, rise above grief, use the body wisely, rejoice in losses of property, heal hurts, refuse to be angry and develop brain power by right thinking and action.

In very ancient times the treatment of the insane was very humane and highly remedial. In Egypt the

temples of Saturn and in Greece the Asclepia were places where lunatics received treatment similar to our best methods of to-day. How long this continued we do not know. But we know that from somewhere in the Middle Ages on down to the middle of the eighteenth century the treatment given to the insane was most cruel and atrocious. They were imprisoned in cells, chained, beaten, starved and often executed as witches. Restraint, cruelty and forcible control constituted the method used with these unfortunates.

This was found to be the very opposite from the best method. Dr. J. Batty Tuke, a very learned and widely experienced man, says:

"Experience has shown that, as restraint of all forms is abandoned, the management of lunatics becomes easier. Walled-in airing-courts, barred windows and strong dark rooms have almost entirely disappeared, and in some Scotch asylums it is found practicable to discontinue the use of lock and key. It has been said that the type of insanity has changed within the last forty years; it would be more true to say that the type of treatment has changed. It is much less common now-a-days to meet with those extremely violent forms of madness which entered into the descriptions of many authors. With the reduction of restraint a higher order of supervision on the part of attendants is demanded and as they are trained to rely more and more on the moral influence they can exercise over their charges, and less on mechanical apparatus, the patient is not so apt to resent control, and therefore a greater calm and contentment pervades the atmosphere of our asylum wards."

It is only inducive of greater resistance to forcibly restrain the insane. It is to them like adding weights and thongs to bonds already too galling for them to bear. They are short on patience, naturally, and

therefore need to be the more patiently dealt with.

It has been found that it is best to not dispute their fancies. I once visited a large institution of this character with the physician in charge, who was a friend of mine. We went all through in the day-time and then I attended their ball at night, sitting on the platform with the doctor. As we went about among the inmates during my first visit, we met many interesting cases. At one table a group of men were playing cards, at another, billiards; another lot were bowling, etc. They laughed and talked and seemed jolly. We went into one of the parlors and the doctor called a "crazy" woman in and asked her to play us a piece on the piano. He introduced her to me. She smilingly greeted me and sat down at the piano. "What would you like, gentlemen," she asked as she turned the sheets of music before her. The doctor made a selection and she played it very well indeed. We thanked her and she bade us good day as we went out. We treated her as we would have treated a sane woman in her own parlor, and it did her good.

As we walked about in the back part of the grounds, a woman at a fourth-story window bowed to us and said, "Good evening, gentlemen. Are you taking a retrospective view of the institution?" We lifted our hats and told her we were.

At the dance an attendant was mated with each patient that danced; and they performed excellently. It was very entertaining to me for the doctor to tell me about their different idiosyncrasies. One thought he was a king, another was very wealthy, another an inventor, etc. To use the doctor's words, "we do not cross or oppose them in their fancies. We jolly them along. One girl here fancies that I am her papa, and calls me papa all the time. I call her daughter. pointed out a large, fine-looking man on the floor danc

"" He

ing. He said, "That man was a successful physician. He can take any of my prescriptions and read the ingredients and accurately tell me just what effect each one is intended to produce."

In the New Thought we have found that these forms of abnormity yield readily to mental suggestion. If the mind built the brain for its own direct use, it stands to reason that the mind and not drugs, must make needed repairs. I have succeeded in bringing several bad cases out of asylums.

The suggestions to be used are of wisdom, control of mind over matter and love of the Universal Intelligence for the child. I am to awaken and arouse the dormant mental energies, put them to work in the brain for restoration of its functions.

I also use words of joy and freedom. And where the cause is known, I use special suggestions to suit each case.

If we could get a strong mental healer or two in each one of our asylums to give treatments to the patients and let them suggest the best methods of government for the institution, it would be a great help.

But we can do much good as it is. We can, by using right thoughts, make a better moral and mental and psychic atmosphere, for both prevention and cure. A wild, crazy mental atmosphere makes wild, crazy people. Those who have not good control of themselves are easily influenced by presences, by the state of the thought atmosphere about them. We can make it better than it is by sending out strong sane thoughts.

It has been claimed by some that lunacy is sometimes caused by obsessions. I have not mentioned this before as one of the causes, as I cannot speak positively as to it. In Jesus' time they believed in such