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DES CONTREFACONS DIABOLIQUES

ET DES ANALOGIES HUMAINES

PAR M. J. RIBET CHANOINE HONORAIRE

YOU ARE THE CAUSES OF MYSTICAL PHENOMENES TOOME FOURTH HUMAN ANALOGIES NEW EDITION

PARIS < LIBRAIRIE CH. POUSSIELGUE axe RUE CASSETTE, 15

1903 Tous droits réservés.

45028 ne, AVANT-PROPOS

DE CETTE NOUVELLE ÉDITION

In the new edition that we are giving to the public, we have separated from the third volume what concerns the HUMAN ANALOGIES to make it a fourth volume.

Cette division s'imposait impérieusement.

The questions that refer to the Analogies of Mystics have recently expanded considerably, particularly with regard to magnetism and hypnosis. The experiments have been multiplied, obtained from the results which are believed to be new, presented solutions in various directions.

There was a kind of passion, I was going to say, for the eccentricities and mysteries of occultism.

Some are looking for appearances of religion, others for pretexts of unbelief; many are losing balance between faith and reason; some Catholics are so in Paise, that they dreamed of making it the ground for a hybrid alliance with the worst negators of our beliefs.

We do not have to change the doctrine previously set out in our book; and, in short, few truly new facts to record. But it is good for our readers to know that we have carefully followed experiences, debates and opinions.

These additions would have greatly increased the third volume, already so compact with its 132 pages.

That is the reason for our fourth volume. DES PHÉNOMÈNES MYSTIQUES

TROISIÈME SECTION

LES ANALOGIES HUMAINES

CHAPITRE PREMIER

RAPPORTS DES PHÉNOMÈNES MYSTIQUES

WITH CERTAIN EXCENTRICITIES OF THE NATURAL ORDER Need to report natural phenomena which present analogies with mystical manifestations.— Difficulty to discern the supernatural from the natural, coming from the contiguity of the two orders and apparent irregularities of nature. — All you have to do is study the natural anomalies that give rise to confusion, to distinguish them from divine mysticism and evil counterfeits. — Two pitfalls to avoid: constantly transforming the extraordinary into supernatural, and bringing everything supernatural to the extraordinary. — Paralogism of rationalist argumentation supported mainly by doctors. — Process of discussion and indication of views. I. — God is the sole author of the true mystic; in this order, the demon can only counterfeit and parody. We have exposed divine miracles and evil parodys; it seems that our work stops there. But the title of our book still promises to distinguish the mystical facts of natural analogy that seem to be closer to it. That will be the last effort of our task. Nature, in particular in man, offers anomalies that limit supernatural wonders, and this resemblance creates a danger as serious as frequent of confusion between the two orders.

It is important to see this peril, to recognize its causes and forms, to formulate rules that preserve illusions.

I. — The difficulty of discerning the supernatural from the natural is sometimes very great. The supernatural occurs where nature stops. If these limits, which mark the stopping point of nature and the entry into the scene of a higher force, were clearly defined and infallibly recognized, the confusion between the two orders would be impossible, and there would be no need to study here the human phenomena that draw closer to mysticism. But, although nature has energies that are always measured, and a radius of exercise that it does not exceed, knowing it imperfect that we have the intrinsic power of beings and their external conditions of action, exposes us to perplexities, and, if we are not attentive, to contempts on the true borders of nature and the supernatural.

Much more, since the supernatural appears even where nature expires, one can have two phenomena, one of an order, the other of a different order, separated by an imperceptible line, and the second of which seems to be only the natural sequence of the first. Who sees how difficult the distinction will be and easy error? When one travels by rail at night, one does not see the bridge that connects the banks of the river or the banks of the valley, Similarly, natural facts may have as a trait of union or as a crowning of supernatural facts, without it being easy to grasp the link. Each will pronounce according to its provisions and prejudices. Because they see nature, some conclude that everything in the series is nature; others, because, at one point, it's happening to you 3 VE

COMPLICATION OF NATURAL EXCENTRICITIES 3 tural seems indisputable to them, will assert highly that it is on the whole line. The middle ground, which makes the part of each of the elements, will be excessively difficult to hold. Both are mistaken, and it was never more true to say that the truth is between the extremes.

Another danger: not only does any created nature suffer a limit beyond which it cannot do anything, but the very development of the constitutive forces of a being is subject to external conditions, including the freeing of people into extranatural regions. But it may also happen that purely natural causes intervene unexpectedly, interrupt the regular course of things, and determine in the very sphere of the nature of jumps, leaps, to speak thus, whose strangeness will make think, perhaps believe, of a miraculous intervention.

HI. — Il ne faut cependant rien exagérer. These complications come out of the ordinary course of nature; they are anomalies whose very character warns that one must be guarded. The first movement would be to believe that one is no longer in nature, when one is still there; but to this first movement succeeds a cautious reflection that brings back to doubt and examination.

It is not therefore a question of throwing oneself into a general and detailed study of man and the beings that surround him; it is sufficient to point out the eccentricities and deviations that are confusing from the point of view of mysticism, to specify them, to bring them closer to the mystical facts with which they can be confused, and, by careful analysis of each other, to project their similarities and diversities.

These eccentric phenomena take on the appearances, sometimes from the divine and true mystic, sometimes from the cursed counterfeits. We will be careful to indicate to which of these two forms refer these analogies, and we will discuss to what extent the divine and the evil can mingle with the natural.

IV. — We have already made the remark, two pitfalls are here to avoid: to see the miracle in everything that breaks out extraordinary, and to deny absolutely the miracle by bringing it back to the extraordinary. One is no more reasonable than the other.

The vulgar, in whom ignorance sustains superstition, searches everywhere for supernatural signs which he imputes in turn to God or to the demon: a comet, a boreal aurora, an aerolith, are all promises or threats of the future. As soon as a disease is declared, the cause is sought in magic malice, and if it has singular characters, one does not fail to see it as an intervention of the evil spirit. A brain exhales and dreams of visions, ecstasy, divine communications; immediately the crowd rushes eager to contemplate this spectacle, and, without control or criticism, declares all wonderful, miraculous, divine.

Let us add that in fact credulity and ignorance the vulgar extends far. The very habit of faith, if it lacks light, can lead to illusion. We openly profess, and in this we are right, that God intervenes in all the events of the world, and that his action can even change the ordinary course of things. As soon as the extraordinary appears, one is tempted to see in it a miraculous departure from the regular walking of nature. Similarly, one believes in the evil role of the demon; as soon as an evil takes on certain proportions and becomes complicated by some singularity, one imputes to an occult influence of the evil mind: in a word, one sees everywhere the miracle, the miracle sometimes divine, sometimes evil.

V. — These aberrations of credulity make the part beautiful to the unbelievers determined not to admit any supernatural. For them, the supernatural is all that wonderful that the human crowd shone out, a mixture of unanticipated whims from nature, ignorance, stupidity or deceit on the part of man. And the examples abound to support this odious interpretation.

It is true that the facts in the opposite direction, that is, truly supernatural, are also in large numbers, and remain what they are. When he encounters those who refuse to comply with the theories of negation, the secret energies of nature are alleged, abnormal disturbances, morbid states above all; for, to the doctors in particular, become, nowadays, the supporters of unbelief and impiety, returns the main part in this work of negation and false science. They believe they act as masters on all the embarrassing cases in which they refuse to see the supernatural, cataloguing them among the physiological and pathological phenomena that emerge from their art, as if the sum of the human infirmities that they are powerless to heal, and even to qualify, was not already considerable enough. Using Greek words, they classify what they do not know or are determined to ignore, and that is enough for them.

The work that we finish condemned us to read a lot, to read detestable things; but, we declare it sadly, nothing seemed to us systematically incomplete, false, empty, disgusting, to legal medical elucubrations with a view to elucidating the supernatural and challenging any extrahuman intervention, either divine or evil. At each step, we find so-called demonstrations that come back in the last analysis to arguments such as these: There are fools who think they are under diabolical domination; therefore all demoniacs are only crazy.—When you dream, you think you have visions; so k z t D: TAIAN 6. 3rd SECTION: HUMAN ANALOGIES when you have visions, you dream. — Hysterics take hallucinations for divine manifestations or diabolical obsessions; therefore what is called divine manifestations and diabolical obsessions is the fruit of hysteria. — Catalepsia strikes immobility like l'extase; ecstatics are therefore only patients with catalepsia.

What about such a pitiful logic?

That is not all, when the extranatural phenomenon does not find an equivalent in the pathological dictionary, as it happens, for example, for stigma, we use an elastic genre that lends itself to ill-defined conditions, such as neurosis, and, to qualify the species, we will create a word of circumstance: the evil of stigmas will be called a stigmatic neuropathy!

At other times, this very controversial thing is laid down in principle, and the deduced consequences of these improvised axioms are declared obvious. Thus, you will be told with the most perfect assurance: the facts of magnetism are purely natural, and exclude any intervention superior to man; but, we continue, there is no mystical prodigy that, from near or far, does not bind or: confines itself to magnetic experiments; and we conclude: therefore it is superfluous to seek out of the human enclosure the interpretation of mystical phenomena; forgetting to prove that all mystical manifestations have their similar forms in the games of magnetism, and that from this similarity one can infer the equivalence of the two orders. In the series of magnetic phenomena, it is certainly some that are or can be natural; but it is also some that, despite analogies and appearances, accuse an invisible agent operating in man or on man.

Moreover, whether it is magnetism or anything else, good faith and true science require that the facts be set out, not by making a triage favourable to premeditated conclusions, but by sincerely and resolutely addressing the most characteristic circumstances, the most contrary to the preferred system, and then by establishing, not only to affirm, that these facts, in what they have exorbitantly, do not go beyond the human sphere. Until then, we must refrain from commenting on the character of phenomena, and we must not establish in certainty what is by no means demonstrated. That doctors repeat their assurance before a client who escapes them must be forgiven; but a similar attitude, in the presence of true theses that cannot support the trial of a fair discussion, is not suitable for serious and honest minds.

The language violence that many allow against Christianity and mysticism, is less indicative of full certainty than the lack of evidence. They do not tolerate above all that they are reminded of their competence and that their at least strange claim to represent science is rejected. "But," I will be told, "this is the objection that one of them poses in the midst of virulent declamations against stigmatized and ecstatic, where ignorance disputes with pedantry," you go out here from your domain and invade another, that of Christian mysticism. What you rank among hallucinations is precisely the reality, the expression of religious truth. I do not accept this limit that we would like to impose on you; science does not recognize any other than the weakness of the human mind, and nothing is alien to its domain... This leads to a word of Christian mysticism, whose ecstasy is the pivot and support. No more than ecstasy, mysticism belongs exclusively to Christianity. Mysticism is, like ecstasy, of all times and places. The Jews, the Greeks, the Egyptians, the Hindus, the Buddhists, had their mystics as well as the Christians; and all these mystics are surprisingly alike. Science is in no way confused in their presence; it has a square ready to house them; it sees nothing other than sick brain products, and it refers them to psychiatry (sic), from the fakirs to Saint Teresa, and from the returners of the Middle Ages to the mediums and spiritists of the 19th century. What strikes us, moreover, is the infertility of all this thaumaturgy from the scientific and humanitarian point of view. Never has it been the starting point of any progress, etc." — Let us stop this tirade, quite in the tune of the diatribes proscribed to mysticism by medical fanaticism.

Dr. Charcot and his assessors at the Salpêtrière have surpassed each other in their attacks on miracle and mysticism. To hear this world, they alone have science, reason and spirit. We understand the indignant verve of the believing and learned doctor, Mr. ImbertGourbeyre, wiping this intolerant interference:

"The school of Salpêtrière has become the hysterical school, hysteria being its raison d'être, the teacher having hysterized all the pathology.

"A more serious thing, Charcot, a free thinker of the sectarian genre, commits the mistake of getting out of his role and competence. He wanted to use hysteria and hypnotism to break the supernatural facts, such as stigma, divine ecstasy, the miracles of Lourdes, demonic possessions; he had to fail scientifically. In all these matters of higher order, he, his students and lieutenants did nothing but spread their ignorance, their impotence; some, their bad faith. Masters and disciples ventured on a field unknown to them; they ignored and wanted to ignore that, for the supernatural order facts, there existed an experimental science entirely made, mystical theology. They would have had to consult, interview the first observers, inquire into the facts presented by them: it was of all justice.

"To support their thesis, the Salpetrians contented themselves with pure assertion, with no evidence. Rarely are such serious issues dealt with with with such overt care and lightness."

Let us hurry to add that doctors are not alone in allowing these illogical attempts; they have with them a whole legion. Among the writers who have taken on the task of popularizing anti-religious negations, the palm belongs, on equal merit, to MM. Alfred Maury +, Louis Figuier?, Ernest Bersot*. A false display of philosophy, criticism, natural science and history, an air of disdainful impartiality, the calculated attenuation of facts to explain, and the counterfoot of the true principles of solution, all this, combined with an attractive and literary form, makes their books the most dangerous in the species, and did not

1 Magic and astrology, 1 vol. in-12. — Sleep and dreams, little contributed to accrediting to an audience already warned against the supernatural the paralogisms of unbelief.

VI. — For us, it is between the excessive assertions of the too gullible believers and the extreme denials of the unbelievers and skeptics that we would like to stand, seeking and showing the truth, not only by general considerations insufficient to remove the practical difficulties, but in the calm discussion of the particular forms that give rise to confusion and error.

These equivocal forms, which recall and complicate mystical facts, are grouped under the statements of the causes that determine them; and these causes, it is in Phomme or around man that they must be sought.

The error that man imposes or suffers himself with regard to facts of mystical appearance, is voluntary or involuntary. When it is the result of conscious machination, it is simply imposture. The case meets frequently enough for us to make a special mention of it.

Apart from imposture, the causes of error may come from the physiological or psychological constitution, the habits contracted, certain diseases, and finally artificial excitation.

When we have exhausted this list, our CHAPTER II

THE FRUIT ANALOGIES OF IMPOSTURE Imposture is common in errors that affect mysticism. - The evil scenes are faked. — We simulate God's favors, revelations, ecstasy. Exemple rapporté par Zacchias. — We hide under these appearances natural diseases. — The demon mixes more than once his lies with those of man. — Imposture diabolique de Madeleine de Cordoue. — The motive of these fireworks is in human passions. — Prodigious example misled by pride. — The ploys of voluptuousness, greed, the desire to molester explain many wonderful things. — Difficult to make the fair share of imposture and unconscious illusion.

I. — There are many who have used the artifice of bad faith to simulate the divine supernatural or evil prestiges. Sometimes the impostor keeps a deep secret; those only penetrate him who have the divine gift of discernment of the spirits or sufficient natural finesse; usually there are third parties who protect the deception and make themselves as the matchers of these scenes of lie. II. — Most of the so-called sorcerers and magicians are only petty charlatans, who abuse the vulgar and have no common with the demon but trick and audacity. To satisfy greed and get out of misery, there are no manoeuvres that are not used. The devil is accused of completely imaginary calamitous misdemeanours, and public compassion is exploited by lamentable tales forged at leisure. The ungodliness that seeks to mock the faith in the invisible world, and more often the evil pleasure that believers themselves give themselves to scare shy, reckless, or bragging people, have made imagine mysterious, tumultuous, comical, and more tragic scenes, whose evil spirits are supposed to be the authors. We go so far as to simulate possession! to show ourselves, exploit the crowds, default and ridicule the use of exorcisms.

II. — Mystical favors are even more frequently, on the part of man, the objective and occasion of his lies. He invents God's revelations in their dual form of visions and words without shame. Hence so many vain and ridiculous prophecies running around the world, worrying weak heads, and sometimes surprising serious minds. Undoubtedly, one is not obliged to add faith to the words of the first revelation come, and prudence commands to wait for proof; but often from the outsides of virtue and holiness, from the so-called miracles to which all control is lacking, from the predictions which are already proclaimed, impose, not only on the simple and the eager, but more once to the very skilful. The first seduces are usually confessors, too confident in the people they lead, and misled by a secret satisfaction of having under their leadership souls called to extraordinary ways.

Faint ecstasy is not unheard of. The learned doctor-legist Zacchias? had seen with his eyes a Sicilian, whose deceit was known to him, performing in the churches, in front of an ebash public, to this sacrilegious game with amazing perfection. It contradicted the ecstasy for an entire hour and beyond, the arms on the cross, the still eyelids, the eyes fixed, sometimes standing and as ready to sprung from the earth, bringing the brightness of the flame and the paleness of death to his face in turn. The spectators shouted at the miracle and holiness, while I, the author adds, could not help but laugh, and the naughty woman laughed in herself even more at this stupid crowd.

IV. — He meets who, under these false appearances of ecstasy, conceals attacks of epilepsy, catalepsy, or fainting due to any other natural cause. It was in the second century the tactic of the infamous Montai, and later that of Mohammed, one and the other subjects to epilepsy. Gerson t, whose authority is so considerable in mystical matters, quotes, at the end of his treatise of non parva dignum erat quam able simularet. She stood with arms extended in the manner of a cross, with unmoving eyelids, fixed eyes, and persisted in that posture for the space of an hour and more; sometimes, as though about to fly to heaven and raise herself into the air, she lifted up her body, stretching it in a wondrous manner. But what seemed to me to surpass all wonder was that she would change her countenance into a thousand colors in the twinkling of an eye; for now she would flush red and seem as if kindled with a certain ardor, now she would grow so pale that she seemed to languish as if dead; then again, quicker than words, she would be suffused with redness, and finally, as though failing in spirit, she would feign to come back to herself, so that all the bystanders, taking her to be seized by divine rapture, venerated her as a saint..., not without laughter on my own part, and, I believe, with much greater derision on the part of the woman herself, whom indeed I recognized through and through. Erat autem Sicula.

There was recently read out at Lyons in France, before the clergy, the trial record of a certain woman denounced and detained at Bourg-en-Bresse... This woman, under the cloak of devotion and revelations, feigned marvels. For she claimed to be one of five women sent by God, out of compassion, to redeem countless souls from hell. And already by her deceitful collusion she had deceived very many simple little women in that religious house. By looking at the forehead she knew the sins each one had committed; for this, according to Augustine, even the malice of the devil can know and reveal to his own... She had... two coals on her foot, which afflicted her every time some soul had descended into hell. Quotidie tres animas ab inferno liberavit, unam vel dues sine difficultate, aliam L'EXAME DES DOCTRINES, A case of this kind which made great noise in Bourg, Bresse, and in the surrounding countries. In the year 1424, a woman was arrested in this city and was judged to have been accused of having deceived the public for a long time by false revelations and impudent mummieries. She gave herself for one of the five women appointed by God to sympathize with the sad fate of the damned and to redeem them from hell. At the simple inspection of the forehead, she guessed each other's sins. She had at her foot two coaly abscesses, whose pains doubled every time a soul descended into hell. Every day she delivered from the dark abyss one or two souls without difficulty, three or more with more pain. Frequent delights drew him admirable secrets; his life was a continuous abstinence and a constant prodigy. These extravagances of assertions and conduct led her to be referred to the ecclesiastical judges, who were responsible for disillusioning the public. These so-called ecstasy were just seizures of evil. Applied to torture, she confessed that greed and poverty had pushed her into these jugglings, retracted everything that was desired, and at this price obtained life saved.

V. — Gerson notes that some of these perfdies could indeed be the work of the demon. It is not uncommon, in fact, for the lying angel to mix his game with human deceptions. Sometimes it is he who makes his offers and throws into the ways of imposture; sometimes he helps the hypocrite in distress or in search of wonderful. Of all the examples of such an agreement between man and demon . to lie together, it is no more surprising than that of Madeleine de la Croix, or Cordoba, so called by her name of religion, and the place where she became famous by her crimes and misfortunes.

Born of poor parents in Aguilar, Spain, about 1487, she entered the convent of the Franciscans of Cordoba, already preceded by a singular reputation of virtue, and took the habit there in 1504. The opinion that one had of his holiness only increased, so much so that the first figures of the kingdom: cardinals, bishops, nuncios, princes, dukes, scholars, religious of all orders, wanted to see and maintain it. The Empress, wife of Charles-Quint, sent him his portrait, plus the hat and the baptism dress of the infant, still unborn, and which was to be Philip IT, so that Madeleine would bless them. She called him in her letters her dearest mother, and the happiest creature in the world. " She was spoken of in almost all of Christendom, and there was no doubt about her merit or holiness. The preachers praised her in the pulpit; everyone paid her the same homage, either in public or in particular," as a person of quality attested! to the trial that brought down so many illusions.

Elected abbess in 1533, and re-elected suddenly in the next two elections, she multiplied her prophecies, her wonders, with so much brilliance and abundance that it seemed necessary to build the public by writing her life and spreading it to profusion. The so-called saint wanted to put the seal on her reputation by persuading her entourage that she had no food other than the divine Eucharist.

It was the pitfall of his glory. Her sisters, who were watching, perhaps with a jealous eye, found, during her last triennium, that she was eating in secret, and their concerns increased by learning through one and the other of the advice and words that led to suspicion of another spirit than that of God. They informed the superiors, but they treated them all as slanders. In the subsequent elections of 1542, however, the nuns ruled out the abbess so often elected, but now considered unworthy. She, for her part, replied to the act which dispossessed her of authority by having, at her own discretion, with the exception of the sisters, abundant alms which came to her from all sides, and which she had so far worked to rebuild the convent and to provide the community.

At last God's time was about to ring. The following year, 1543, Madeleine fell ill, and her doctor warned that she should prepare for death. Le confesseur fut mandé. When she saw him, she was seized with a tremor, which spread fear around her. She asked to adjourn her confession the next day. But the next two days, as soon as the confessor appeared, the convulsions resumed immediately, suggesting that the cause could be supernatural. Asked by the virtue of the exorcisms, the demon declared himself, and said that he was a seraphim, master of Madeleine almost since his birth, that he would not leave her and sooner or later take her to hell, that he had with him a companion and under him several legions.

On this data, the confessor questioned the patient and somed her, in the presence of the whole community, to pay homage to the truth, in order to save her soul. She then began her confession, which she later retracted and again took them, and finally confirmed them before the commissioners of the Holy Office. We borrow from Llorente! some excerpts from the minutes of this legal confession, warning that this odious historian of the Spanish Inquisition erases as much as he can the traces of the supernatural; we will see that still remains.

Madeleine de la Croix was only five years old, when for the first time "the demon appeared to him in the form of an angel of light, and announced to him that she would be a great saint, urging him to lead a devoted life from that moment on. The demon repeated several times in the sequel the same apparitions. He presented himself to her one day under the figure of Jesus Christ crucified, and told her to crucify herself like him, which she did with nails that she shoved into the wall. When the evil angel had told her to follow him, she obeyed, but fell to the ground and broke two ribs; the devil healed her by pretending always to be Jesus Christ... Another day the demon, who always gave himself for Jesus Christ, took her as his wife, and touched her two fingers as a sign of the covenant, telling her that they would not become greater, which had proved itself and had given her a commitment to speak to everyone about this accident as a miracle. When she reached the age of twelve, she was already considered holy, and, in order to preserve this reputation, she did many good works and false miracles. She then saw demons, who had taken the form of several saints whom she honored with a particular devotion, among others St Jerome, St Dominique, St Francis and St Anthony; she kneeled down in their presence, believing that she would do so in front of these same saints. Sometimes it seemed to him to see the Most Holy Trinity or other extraordinary things, and all this increased in her the desire she had to be holy.

"When this vanity had become dominant in his soul, the devil showed himself to her under the figure of a handsome young man, told him that he was one of the seraphim fallen from heaven, and that he had been with her since the age of five. His name was Balban; he had a companion named Python. He told her that by persevering in the life she had begun, she could enjoy with him all the pleasures that her mind would conceive of thought, and that he would increase the reputation of holiness that she had already made. Madeleine submitted herself to what was proposed to her, provided that she would not be condemned for ever, which Balban did not hesitate to promise her. This promise was followed by an express covenant with the demon, by which she undertook to follow his advice. Since then the demon had served him incubate....

"Having taken the habit of a nun, when already her reputation of holiness was well established, she used to cry out at the time of receiving communion, and to make ecstasy that the other nuns took as true. In one of these delights, he was pierced with pins, to see if she would seem to suffer; indeed she experienced severe pains, but without testifying to anything, so as not to harm the good opinion of her. The same pattern led her to crucify several times in her cell, to wounds in her hands, feet and side, and then to show them in certain festive days.

"With the help of her demon, she came out of her convent from time to time, arrived in the Franciscan convent or in some other, saw all that was done there, and then told what she had seen, to make it seem that she had knowledge of the secret things. During these trips, one could not see his absence in the convent, because then Python, Balban's friend, took the form of Madeleine, and was everywhere in his place... One day, while she was in the choir with the nuns, her demon entered there under the figure of a dove, and came to stand near her ear; she told the nuns that the Holy Spirit was, and then they bowed down to worship...

"She wanted to make it grow during the space of eleven years that she did not eat anything and took for all food only the Holy Eucharist; false assertion, since during the first seven years she ate bread and drank water without being seen, helped by some nuns her confidants, and that during the last four years she had eaten various things that were found to be able to provide her."

Simon Maiolo, considered more impartial and otherwise enlightened than Llorente in questions of mysticism, adds to this account other peculiarities which attest even better the intervention of the demon in this strange life. We pass them under silence, as well as several facts told by Llorente himself, What we have just reported is sufficient to demonstrate how far the agreement of man and Satan can bear the lie!

For the morality of this story, however, let us add the following:

"Madeleine was condemned (by the Holy Office) to go out of her prison in nun's clothes and without veil, the rope on her neck, a gag in her mouth and a candle lit in her hands; to go in this state to the cathedral of Cordoba, where a scaffold would be prepared for the ceremony of her self-daf, on which she would hear the reading of her judgment and her motives, as well as the sermon of use; to be locked in a convent of nuns of order of Saint Francis, outside the city; to spend there the summer of her days, without veil and deprived of the right to vote ...; to communicate only after three years, if this is not in case of serious illness; and if she was missing from any of the articles of her judgment, she should be regarded as relapse, and as having abjured the holy Catholic faith."

VI. — Whether man manoeuvres alone or uses diabolical expeditions, the motive of these fireworks is in different human passions. What continued Madeleine de Cordoba through all the ploys of her hypocrisy, if not the satisfaction of vanity and lust?

Pride, the immoderate desire for fame, vain complacency often inspired these tactics of lies. One of the most prodigious cases in this case is that of a doctor from Peru called François de la Croix. *

He had the reputation of a pious priest, of a learned theologian, of a prodigious man. He met, for his misfortune, a false devotee, named Berthe, who made him

1 LLrorente, Hist.-crit. de l'Inq., p. 113.

There was in this kingdom of Peru a man greatly esteemed for that time, a learned theologian and professor of theology, and one long held to be Catholic and pious, and then almost the miracle of this world. He, through familiarity with a certain little woman, who boasted that she was taught by an angel certain great mysteries, and who was at times carried out of herself, or feigned to be so carried..., was so bound to her that he often consulted her on the highest questions of theology, held her in all things as an oracle, and proclaimed her full of great revelations and very dear to God — one otherwise rather base and endowed with very slight sense, except for the contriving of lies... That theologian, because he heard great and marvelous things about himself from the little woman, and conceived that much greater things were to come, gladly bound himself to her as a disciple, whose spiritual father he acted as. In short, the man was led so far that he attempted to work miracles and persuaded himself he could, although not even the slightest trace of a miracle was to be found. For these reasons, and because he had accepted from that prophetess certain propositions alien to the sense of the Catholic Church, he was seized by the judges of the most holy Inquisition, while this whole kingdom stood aghast. There, for nearly five years, he was heard, tolerated, examined, and at last exposed as the proudest and most insane of men. He seriously affirmed that he would become both king and supreme Pontiff, the Apostolic See being transferred to these kingdoms; that sanctity above all the angels and celestial choirs and all the Apostles had been granted to him; indeed that the hypostatic union had been offered to him by God, but that he himself had not accepted it, etc. ...make his dreams or his lies believed, and cast himself into even greater illusions still. She said she was in a usual relationship with a heavenly spirit, from which she received wonderful confidences in evil or simulated ecstasy. She persuaded her director, now his disciple, that God called him to the highest destinies. He had to be king first and pope afterwards; better still: the world's Redeemer to restore the Church and perfect the work of Christ, by suppressing confession and ecclesiastical celibacy, allowing polygamy, and by other similar reforms. He would have wanted only to be God, accepting the offer of the hypostatic union; but he had modestly declined it. It was no less by the fullness of grace and the brightness of holiness above the Apostles and angelic choirs. The miracles he thought he was doing, which no one could see, were the guarantors of his divine mission.

This holy man began to pour out all this in his preaching, and more than a hundred propositions were gathered that felt heresy or absurdity. He was denounced to the Inquisition of Quito. An attempt was made to disappoint him and obtain a retraction: he amazed his judges by his departures, his knowledge of the Scriptures, and even more by his imperturbable assurance. The prospect of the last torture could not cause him to bow; he announced, among other things, that when he went up on the stake the fire of the sky would fall on the Inquisition. There was nothing; the Inquisition remained intact, and the poor fool was burned.

VII. — The voluptuousness, too, frequently hides itself under mystical appearances, seeks unexpected and effective means of seduction, making it an impenetrable veil to the simplicity of the vulgar, often even to the insight of the directors; the more shameful the fall, the more mysterious it envelops. Llorente! reports a scandalous case revealed before the court in which he himself acted as secretary. A provincial of capuchins, who lived in Cartagena, New Granada, and enjoyed a great reputation for virtue, was brought from America to Spain, and referred to the Madrid Inquisition, for perverting several of its penitents, alleging to them alleged revelations. Our Lord, he said to each one of them, had appeared to him and given him and her a dispensation from the law of continence, provided that he kept the most inviolable secret. That secret was heavy to wear. One of these girls, having become dangerously ill, opened up to another priest and authorized him to awaken the inquisitors. Returning to health, she renewed her testimony before the commissioners of the Holy Office, adding with candour that she had not believed the truth of the alleged revelation, but that she had made a pretext to cover her passion. The inquisitor informed and discovered other misdeeds.

The culprit was secretly arrested, taken to Spain and handed over to the Madrid inquisitors. He acknowledged the truth of the statements made against him, but he began to support, with sufficient presence of spirit, that the revelations were no less true and that he had made me obey the orders of heaven, God being perfectly free, he said, to dispense him and these daughters from the sixth precept, as he had dispensed Abraham from the fifth, when he commanded him to take away his son's life, and the Hebrews from the seventh, when he authorized them to steal the things of the Egyptians. His judges warned that this defence system could only lead him to his loss, and urged him to renounce it. He renounced it, first of all by claiming that he had been able to delude himself, and finally by admitting without detours his machinations and perjures.

Alvarez Pélage rightly said that women were even more skilled in these kinds of tricks, and pointed out in particular an unfortunate one who had imposed them on himself and the most experienced men, through his out of piety, his visions, his delights, and in secret a return from his debauchery t.

The greed, in fact, should not be mentioned last in the enumeration of the evil instincts that push man to simulate the supernatural. The number is large, of those who speculate and speculate on the pious or superstitious credulity of the crowds. By the example reported by Gerson, 11 would be easy to add many more, and our century, apparently so disdainful of the supernatural, is not the least fertile in miracles and surprises of this kind. These stories would teach us nothing, except the tricks of one another and the ineptitude of the other.

It is a fact of experience that hystericals have a singular propensity to lie; when their mind is turned to mystical illusions, it is not inventions that they imagine and assert with imperturbable assurance.

Injured pride, jealousy, hatred, and the envy of molester make you imagine heavenly or demonic interventions, which mislead by perfidious insinuations or throw in cruel alarms. Man has less pain than he says to admit God's favors, and he loses capacity when he believes himself to be plagued by the wrath of heaven or the mcnaces of hell. The impostors and the malicious have the door open to sow false joys or imaginary terrors around him; the spirit of invention and audacity are sufficient for such effects.

The unhealthy pleasure of discrediting genuine miracles has made us try more than once to impose temporary subreptices: after having surprised public credulity, we reveal the trick; and, from the false miracle, we argue against the true miracle, against the miracle in general. It's a kind of logic that honest people don't know. Like the fact told by Mr. Boissarie, the leading doctor responsible for the medical findings of Lourdes:

"I remember," he said, "having seen, during the national pilgrimage, a strong, robust, colourful woman who wanted us to see that she had been cured of three deadly diseases: cancer, a cyst of the ovary, a white tumor of the hip. Her doctor, a Jew, said that he had found these three diseases on her. (It was a lot, it was too much. His embodiment, his good mine, all told us that if this woman had been sick, long ago. The trap was too rude. We had some difficulty in driving her away; she absolutely wanted to be classified in the miracles."

VIII. — Ajoutons un dernier mot. Between the premeditated imposture and the unconscious illusion that is abusing, there are imperceptible intervals and nuances, which sometimes draw closer to one of these extremities and sometimes to the other. Often the two things mix in one person and the same life: illusion on one point, lie on another; deceit and bad faith first, in the next aberration and a kind of intimate persuasion. The very habit of lying weakens the spring of truth, and one encounters professional liars who seem to be mistaken themselves in the things they invent.

From there, in many encounters, a real difficulty in assigning the right proportions of imposture per se. But as soon as there is a mistake, whether it is deliberate deceit or unconscious illusion, that the respective part of man and that of the demon remain undecided, it does not matter: it is enough to know that God is not there. CHAPITRE III

ANALOGIES DERIVED FROM THE CONSTITUTION

PHYSIOLOGICAL Unconscious illusions take their source in the human compound. — The temperament can be for many in these contempts, mainly melancholic, and also nervous and blood. — These various complexions do not exclude mystical graces. Women are particularly suspicious of mysticism; they are nevertheless the ordinary subjects of these wonders. — Childhood and old age are exposed to illusions; however, no age is an obstacle to the extraordinary supernatural. I. — Man deceives man by lying; but more often he deceives others and deceives himself without his knowledge. The history of human illusions would be long; it is enough for us to have to recognize those that obscure mysticism. By whatever nature, these errors take all their source in one of the elements that make up man, soul and body, or rather in the human compound itself; depending on whether it holds more from the body than from the soul or soul than from the body, the cause that determines them is considered organic or spiritual.

I. — In the physiological order, temperament, sex, age, exert influences which, by accentuating, can lead to real mental aberrations.

We do not have to define temperament or describe its varieties, but only to see its share in mystical illusions.

Cardinal Bona *, formulating the rules to judge revelations well, recommends to consider the body constitution well, because of the influence it exerts on morals, for those, he says, are easily delusional, who have a malady complexion, a vehement and agitated imagination, a black bile, a fruitful source of dark and false images that impress them and disturb them, to the point that on the eve they make dreams and imagine themselves seeing and hearing what does not affect either their eyes or their ears. And elsewhere °, speaking of false ecstasy, the same author assures that the temperament can provide certain clues that it is the nature that is at stake, if it is mainly the atrabilary temperament, whose effect is to absorb the mind on a point to the abstract of all the rest.

The melancholic temperament is, in fact, generally pointed out by the authors as the most prone to mystical illusions. Of its nature, it tends to the concentration of the mind and to the deviations of the imagination; it is understood that the abstraction of external things simulates ecstasy, and that the vivacity of the images raised in the mind makes the supernatural visions and revelations appear.

The nervous temperament, in which lim28的 3rd SECTION prevails: Pressurenability and mobility, can give rise to the same scorns. Unexpected and deep concussion prints a sudden jerk that strikes the imagination, the exalted and shows him everywhere, in the trouble of his images, the extraordinary, the supernatural diabolical or divine, sad or joyful. according to the occurrences.

The blood temperament, a friend of pleasure and eager for caresses, is inclined by this slope to mystical sweetness, to spiritual suavities, and thus to the illusions of love.

HI. — From what these tendencies expose to error, to conclude that mystical graces never meet in the complexions that we have just pointed out, would be a ridiculous aberration. As we have said in determining the laws of contemplation, God takes counsel in his broads only of his mercy and goodness. The desires and impulses of nature cannot rise to these heights, nor do the antipathies of the temperament prevent them from being reached, when God pleases them to carry them. St Thomas! states the same doctrine concerning prophecy, and the same must be said of all other supernatural communications. The history of the holy souls admitted to these favors of divine grace, attests that it accommodates the most diverse complexions, and if one had to come to exceptions, it would not of course be with regard to natures which seem more in harmony with the phenomena of the supernatural order.

IV. — Sex requires even more attention and vigilance, because, in fact, as a mystic, women are unanimously reported as suspects and subject to error. Their nervous, delicate, affective organization makes them more accessible to feeling than to reason, rather passive than masters of themselves; their lives pass by to feel and love. Purer than man, when they are pure, they go to God with an easier impulse; and, weak, inconsistent, insatiable with emotions, is it surprising that they make themselves a haven, a support, a food? But, on the one hand, this relative weakness of mind; on the other, this urgent need for love exposes them to the surprises of illusion. So all mystics recommend to be wary of the extraordinary supernatural of which women are subjects.

"They need to be cared for again," says Bona, "because this sex is all the more suspicious because it is weaker. Women are a damper temperament, and in the vehemence of their thoughts and affections, they imagine themselves seeing what they want. Moreover, what is born of the agitations of the spirit, very vivid in them, they believe it to come from the truth. Being less powerful on the side of reason, it is not difficult for Satan to use their natural weakness to deceive them first by various illusions, and then by them throw other people into error." — After quoting several examples in support of these principles, this learned author concludes as follows: "What I have just said is sufficient to inform and warn those who are responsible for the conduct of souls, so that they do not easily believe in the revelations of women, except those whom they have recognized by a long experience and a very careful examination be truly of God."

"We must remember," said Térèse! to his sisters, "that the natural weakness is great, especially in women, and that it is more revealed in this way of prayer; therefore, to the least thing that appears in the eyes of the mind, we must not imagine as soon as it is a vision."

What else will we say about and against women? We could quote a great deal and write at length, claim the severity of the Bible, the sentences of philosophers, the petitions of moralists, making the woman the worst kind of beings; then, to be fair and true, resume her praise in the opposite sense, in the name of Scripture, philosophy, morals, religion, leaving aside poetry, which might tell us more than that it should be heard. What would follow, in the end, from these contradictory assertions, unless the woman, when following the slope of evil, degrades, deviates and overcomes in wickedness the evil man; but also that the woman, good, generous, who is inspired by her heart, conscience, faith, is better than man and can become a subject of admiration in heaven and earth? And, to keep us in the order that is before us, it is a recognized point of all that it returns to the main, predominant part, not only of contemplation, as we have said in its place?, but of mysticism in general. Who would challenge it, would thereby prove that the history of the saints is for him a sealed book.

In short, it remains to be remembered that the woman is wonderfully organized for the supernatural life and the passive operations of the mystic, but also that, by her nature, she is weak, subject to illusion, to the feint itself and to hypocrisy; that we must therefore constantly guard against her impressions, her insinuations, her narratives, and only pronounce on the supernatural states of which she would be the subject after slow trials and the most vigilant examination.

V. — Regardless of its intimate constitution, the body also feels the vicissitudes of age. Childhood and old age are periods of weakness. At the beginning of life, the brain, still tender, receives impressions with excessive vivacity, which, together with inexperience, often gives a body to purely imaginary representations. In decline, the organ of intellectual life escapes the empire of will, and the impotence of reasoning makes the floating images of the mind take for reality. The first impulses of fervour also expose teenagers and novices to illusions; they often take for supernatural manifestations the shaking of an impetuous organization and the vivid paintings of an overexcited imagination!.

However, no age excludes mystical communications. As a child, chaste Joseph saw in symbolic form his future greatness, and the patriarch Jacob, dying of caducity, unfolded in the eyes of his sons the mysteries of the future. Samuel, and later Daniel, received from childhood the prophetic mission, and exercised it until a very advanced Age; St John the Evangelist reached the end of his long apostolate, when he was entrusted with the secrets of Revelation, and wrote his gospel. The history of the saints shows us that they are visited by God, some in their early childhood, and others in the decrepitude of age. Let us read the lives of Blessed Hermann Joseph of Steinfeld, Blessed Suso, Saint Stanislas Kostka, Blessed Osanne of Mantua, Saint Rose of Lima, Venerable Agnes of Langeac, and then those of the famous cenobits, whom abstinence and prayer seemed to render immortal, of a Saint Anthony, of a Saint Hilarion, of a Saint Macaire, or of so many other saints and saints who have reached an extreme old age; we will see with what charm God gives himself to the age of innocence, and with what increasing tenderness he abandons himself to his constants and faithful servants.

If, therefore, age is to be taken into account in the assessment of mystical facts, we must avoid turning these reservations of prudence into an exclusive rule and an absolute principle t. CHAPITRE IV

ANALOGIES NÉES DE L'IMAGINATION

1° Its effects in relation to the outside world Power and fertility of the imagination. — It feels like it's body state and brain. — Different forms and degrees of illusions

It has no influence on the world.

extérieur. — The importance of this demonstration against unbelief. —

Would it play with remote efficiency, the imagination cannot give

reason for phenomena that exceed the natural reach of man.

I. — If the causes of illusion come from the body, the field, in truth, is in the soul, in this part where the images of material things accumulate, and where the invisibles themselves appear only clothed with a body, in the imagination: fruitful power which evokes the visions of the past and creates new ones, separates or gathers the elements of things, multiplies the beings and colors them in varying colors to infinity; magical faculty which holds both the mind and the body, which in turn spiritualizes the body and materializes the mind; trait of mysterious union of the two worlds where the double nature of man melts in unity and harmony; angels by pure thought, body by body, we are one and the other, we become men by imagination. da. © 3rd SECTION: IMAGINATION

Let us hear Fénelon describe this interesting aspect of ourselves; we will better understand the illusions that result from it. "I know," he said, "all the universe bodies that have struck my senses for many years: I have distinct images of them that represent them to me, so that I believe I see them even when they are no longer. My brain is like a painting cabinet, whose paintings are moving and tidying up at the discretion of the master of the house. The painters, by their art, never reach but an imperfect resemblance; for the portraits that Jai in the head, they are so faithful that it is by consulting them that I perceive the defects of those of the painters, and that I correct them in myself. Do these images, more resembling than the masterpieces of the art of the painters, sink into my head without any art? Is it a book with all the characters set by themselves? If there is art, it does not come from me; for I find within me this collection of images without ever having thought to burn them, or to put them in order. But still all these images appear and withdraw as I please, without causing any confusion; I call them, they come; I send them away, they sink back, I don't know where; they assemble or separate as I please. I don't know where they remain or what they are, but I always find them ready.

"The agitation of so many old and new images, which wake up, which join, which separate, does not disturb a certain order that they have. If a few do not appear in the first order, at least I am assured that they are not far away: they must be hidden in some recesses. I do not ignore them as the things I may never know; on the contrary, I know confusedly what I am seeking. If any other image appears in the place of the one I called, I send it back without hesitation, saying, "It's not you that I need..." The same person goes through my head several times: first I see her as a child, then as a young person, and finally as an elderly person. I place wrinkles on the same face where I see on the other side the tender graces of childhood; I join what is no longer with what is still, without confusing these ends. I keep a I don't know what's in turn all the things I've known since I've been in the world. From this unknown treasure come out all the perfumes, all the harmonies, all the tastes, all the degrees of light, all the colors and all their nuances: finally all the figures that have passed through my senses, and which they have entrusted to my brain...

"So these are two wonders also incomprehensible: one, let my brain be a kind of book where there is an almost infinite number of images and characters stored with an order that I did not make and that chance could do... So what hand could have made him up? The second wonder I find in my brain is to see that my mind is so easy to read everything it likes in this inner book. He reads characters he doesn't know. I have never seen the fingerprints in my brain, and the substance of my brain itself, which is like the paper of the book, is completely unknown to me. All these innumerable characters are transposed, and then return to their rank to obey me; I have a power as divine over a work which I do not know, and which is incapable of knowing; that which heareth nothing heareth my thought, and executeth it in the moment."

II. — The brain, in the thought of Fénelon, is only the instrument of imagination and memory, — two faculties that the perceptive psychologist gathers here, — as it is the instrument of all the operations of the mind. It is understood that, depending on whether the organ is more or less healthy and available, intellectual life is exercised with varying degrees of perfection and regularity. Imagination, in particular, feels the slightest disturbance of the body, and if the brain escapes from the empire of the will, the images go and come without continuation like the leaves of a book abandoned to the whim of the wind, sometimes vivid and ardent in the same way as the most concrete realities, sometimes vague, undecided, floating like the dreams of the night.

Hence countless illusions, and, however admirable it may be in its mechanism and its paintings, the imagination is no less a perpetual source of error for man. No, let's note it, that it never betrays the truth: the images it shows exist and are always true; but it is man who is mistaken himself by wrong judgments, by transforming these images into real objects, or by referring them to an external causation free: silently or falsely assumed. The imagination presents an image, man makes it a reality; the imagination presents an image naturally hatched in the mind, man sees there the manifestation of an invisible power: error is not in the vision of the mind, it is in the judgment that follows it. It is therefore wrong to call the imagination the madman of the house; the madman is the master who asserts more than he sees or what he does not see. It is at least indisputable that by judgment one regulates the sensitivity £.

II. — Now we must recognize illusions about mysticism. From this point of view, the facts of imagination can be divided into three classes: the intimate visions and impressions that do not exceed the {gold of the soul, the influence on the organs, the action on the outside world; in three words: the purely psychological power of the imagination, its power over the organism, its power out of the enclosure of the own body on foreign bodies.

The first aspect presents analogies with the inner phenomena of mysticism: contemplation in its multiple forms, visions and supernatural words.

The second embraces a multitude of organic eccentricities imputed to the imagination, among which many confine themselves to characterized mystical states, such as ecstasy and supernatural diseases.

In relation to the outside world, placed outside the enclosure of the soul and the body that it animates, the imagination is powerless to produce real effects there; but if it does not realize them, it can represent them with a vivacity such as it is believed to see them, through a mental aberration called hallucination. Here there is not, strictly speaking, an analogy, except for rationalists who, for the sole purpose of excluding all supernatural, bring back the external manifestations inexplicable by nature, to psychological errors.

It is therefore necessary to establish the indisputable objectivity of certain mystical facts, and as for those who consume themselves in the soul or locate themselves in the organs, to distinguish them from similar phenomena coming from the natural source of the imagination.

To proceed with increasing methodology and clarity, we will propose these questions in the order of their obviousness. However, while it is easy to establish that the empire of imagination over the outside world is null, it is less clear what it can or cannot say in the area of the body that it lives in, and much less to assign the limit that it cannot exceed in the purely psychological sphere. Examination of influences on exi y 2 x P objects

ï years = ge FRAME: IMAGINATION tarnishes therefore comes in the first place, and will form the continuation of this chapter; we will study, in the following, the effects exerted by the soul, by means of imagination, on the body that it animates, and, in the third, the intimate and subjective field of the imagination itself.

IV. — The point of view of external influences is subdivided into the following two assertions:

Imagination does not exert any action outside the enclosure of the soul and organs, and the effects it seems to present are merely mental illusions;

Even by giving the imagination objective and distant energies, it would not suffice to give reason to external mystical phenomena.

The reasoned discussion of these two points will, we hope, make it possible to distinguish the true mystic from the analogies of the imagination.

And first, imagination can't do anything about the outside world; the effects it seems to produce are purely illusory, and, if they are real, they must be brought back to another extrinsic cause.

This thesis is such evidence that she has met other contradictors than Paracelse and Pierre Pomponace, or, to put it better, Avicenne t, whose two charlatans repeated dreams. The strength of the imagination, according to the famous Arab philosopher, can go so far as to heal and make sick, at his will, the people it aims at; much more, to make or prevent rain, hail, wind, snow, and in general all the phenomena of nature.

To utter such assertions is to refute them, will we say . we after Benedict XIV ?, and as he we find perfectly just the virulent exit of Théophile Raynaud ! against these ridiculous utopias: "The whip or the fork, wrote this Jesuit scholar, are the only arguments to use against these sornet diggers, who attribute to the imagination the exorbitant power to fascinate or heal at a distance, to move things far away, to produce lightning, lightning and thunderstorms. Of course, these singular philosophers have never known the disease, either by themselves or in their friends; the treasures and riches have never been missed; their imagination has given them everything to wish." Further, the same author, passing on to the stigmatic imprints that one would pretend to engrave, through the effort of imagination, on foreign bodies, describes this theory as a bad joke unworthy of a man of common sense. He was a hundred times right.

How, in fact, could the imagination, without leaving its enclosure, act on the outside world? Matter only changes under a direct or mediate impulse; yet the soul does not extend its action beyond the body it animates, and it only influences other bodies by its own?. God himself touches beings only by a

Worthy of the whip, or even the gallows-fork, are those things which other babblers wish to attribute to the efficacy of the imagination — such as bewitching, or healing persons placed far away, moving separated things from their place, stirring up lightning and thunderbolts, and calling down rains from heaven. It must surely be that these philosophasters, who have had a pumpkin instead of a heart, have never been sick, or have never allowed those dear to them to struggle with illness, and have likewise always abounded in treasures and riches, for which mortal greed gapes. For they were able to procure all those things, and whatever other things desirable to human desire, by means of the imagination. Do we indeed remain awake while hearing these things...? But that the imagination should be able to impress anything upon another's body, especially one detached, or that a man, already advanced in age, should be able to engrave certain marks upon his own body, or affect it beyond nature by the intervention of imagination alone, is so absurd that it cannot be tolerated by a sane man.

2 S. Angels cannot change corporeal matter by natural power, except by applying corporeal agents to produce certain effects. Multo igitur minus anima sua virtute naturali potest immutare materialm corporalem, nisi mediantibus aliquibus positive act, and the fundamental proof of whereon infers its immensity or its universal presence is that, by its creative virtue, it acts immediately on each existing, and that this immediate operation logically presupposes the presence.

What we say about the imagination must also be understood by the other psychological faculties and functions; but, indeed, there is reason to attribute an exceptional causality out of the mind only to the imagination, because it alone emerges the misleading images that one takes for reality.

If, therefore, one has to justify external facts corresponding to psychological acts which give themselves for their causes, it remains, assuming this established connection, only one of these two hypotheses: or these phenomena are only apparent, and in this case one would be mistaken by taking for external realities what is only mental illusion; or these facts are real, and therefore one must conclude to the intervention of an external causality proportional to the effect produced.

V.—The point where we are seems to us to be crucial and decisive for the demonstrations of mysticism against unbelief.

Basically, the whole question is: Is there sometimes, between a psychological act and an external fact, such an appearance of connectedness that it would seem to depend on that one, a manifest disproportion between the two terms; and this disproportion between the apparent effect and the putative cause does not obviously accuse an invisible agent that restores balance, or rather becomes the true cause of these results, human in appearance, miraculous in reality?

To establish, therefore, the existence of undeniable facts offering this dual character, on the one hand, to correspond - HIS EFFECTS ON THE EXTERNAL WORLD 41 to well-known internal acts, and on the other hand, to be in natural disproportion with the energy available to the mind that perceives them and the environment in which they occur, is to demonstrate the intervention of an extranatural agent, and thus demonstrate that there are truly miraculous facts. But this demonstration seems as easy as it is conclusive. Rationalism finds no other way to avoid it but to pass from one to the other of these two ends: to deny the objectivity of phenomena by bringing them back to unconscious illusions, or to ignore their supernaturality by imagining natural interpretations. But, at some point, the alternative becomes notoriously insufficient; for there are facts so external and public, that to see pure hallucinations there is to declare oneself hallucinated; and at the same time so apart from the natural laws that the simplest common sense defends to give them for the work of nature.

Veut-on quelques exemples?

Were Moses and the Hebrews hallucinated when they thought they would walk through the Red Sea dry, and see with their eyes the waters suspended like two liquid walls? And if we have to admit the fact, what natural explanation will we find him? The Jews, who felt the fetid smell that the body of Lazarus was exhaling, and then saw him rise to the voice of the Saviour, walk, live for many years, were they victims of a dazzling spirit, showing them Lazarus in turn dead and alive? And if the resurrection is certain, who is responsible for explaining it without resorting to the miracle?

When St Francis Xavier ! appeared both on the ship, begging the captain and the passengers to wait for the return of the lost sailors ; and, far from there, on the ship V ANANE 22. © 30 FRAME: The lost IMAGINATION that he brought back to the ship, where was the illusion? In the crew, who saw with his eyes the charitable apostle repeat his prayers and melt in tears, or in the fifteen shipwrecked, that his presence gave hope and life? And since the two-location is admitted as unquestionable, how will one interpret it according to the laws of the natural order?

When St Joseph of Copertino! took his flight, carried away out of love, to the tabernacle or to the cross, before an assembly of brothers or faithful, will it be said that these witnesses were all equally hallucinated? And if they were not hallucinated, what natural principle will it be necessary to use to have the secret of these aerial ascents?

We could quote at length; that it suffices to refer, with regard to the supernaturality of the facts, to the marks previously assigned to the divine miracle?, and to the characteristic notes of the diabolical prestiges °.

As for the objectivity of the phenomena, we demand for mysticism only what is required to distinguish external facts from mental illusions, namely, the control of the senses by each other, and a sufficient plurality of testimonies excluding individual hallucination. If these guarantees are sufficient in ordinary cases, why would they not suffice when it comes to extranatural and mystical manifestations? Here, as elsewhere, bad faith alone requires double standards. The body apparitions, the outer words, the sudden translations at a great distance, the countless wonders operated by the saints on the physical world, in these various ways that we have described, all the facts of this nature, sufficiently guaranteed, contradict the theory that brings the wonderful back to a psychological illusion.

VI. — Secondly, the imagination should be given remote efficiency; it cannot account for phenomena beyond the natural reach of man. The wonderful that man could not accomplish by direct and external action, he will be much more forbidden when he has, in order to realize it, only the intimate effort of his thought, unless he admits that the results grow in proportion to impotence and inaction.

Has anything like this ever been measured? By putting into play all the resources of art, you could not heal such infirmity, congenital blindness, for example, the deep lesion of an essential organ; and now, without doing anything, just by wanting and wanting this healing, you have come to the end of accomplishing it! You are absolutely unaware of what will be done in a distant time by free beings who are not yet; by looking into the present causes, you would not lift up this veil of future: and without any examination, without prior inspection of the existing things, you will only dream within yourself to see what no man knows! You might try to fly through the spaces, by the exercise of your limbs alone; you would certainly have the fate of the imprudent Icare; but imagine strongly that it pushes you wings and that you can win the air, that's enough; you will surpass the light and fast bird! You would torment the atmosphere in vain to put it in a state of thunder; you and your efforts would be laughed at; but you will concentrate your thoughts powerfully on this object, and you will decimate the winds, you will stir up lightning and thunder, you will open the cataracts of the sky!

It is enough to state these things to whom keeps a hue of Concluons so boldly that the imagination is unable to exert any natural or extranatural influence on the outside world. We still have to see what it can do about the organism and in CHAPTER V

ANALOGIES NÉES DE L'IMAGINATION

20 HIS EFFECTS ON ORGANISM Reciprocal acts between soul and body. — Special, but not unlimited, influence of imagination on organs. — Body disorders caused by sharp paints and impetuous movements of passions, mainly in the nervous system. — Organic disorders and lesions that the imagination is unable to produce. — Rationalistic theory that makes stigmas the product of imagination. — Absurdité de cette hypothèse. — Vesifications and haemorrhages obtained by hypnotic suggestion. - Stigma is not therapeutic. — Symbolic inscriptions and inlays are also unrealizable by imagination. — What imagination can cure. — In doubtful cases, caution defends one and the other from asserting or denying the miracle. — Double limit that the imagination does not pass: it never operates unconsciously; — it does not realize effects that exceed human power. — Résumé. I. — Denying the power of imagination on the human body, would ignore the role of Passus in organic life, and the backlashes that the organism refers to the soul. The soul is the vital, constitutive, perpetually active principle of the body that it inhabits; it is, according to the philosophical and expressive term, the form, the plastic and organizing form, and this, to consider not only the whole, but also each of the parts and the detail of the various functions. Thus man is one in ES Be SECTION: IMAGINATION the apparent duality of his being, and the variety of elements that contribute to the building of his organs and to the blooming of his powers. Union is so intimate that the body does not operate any movement without the help of the soul, and the soul itself does not perform its most intimate operations without a prior exercise of the body. The echo of the organic shakes on the soul constitutes it in the state of sensation, and the rejailing on the body of intellectual life produces the feeling. Through physical sensitivity, the soul lives in the body, and through moral sensitivity, the body is associated with the life of the soul. The consciousness of this association goes unnoticed in the normal conditions of life: the soul flourishes in the feeling as if it were alone in feeling, and the body, in turn, seems to ask only to itself the sensations localized in its organs; at the bottom, one and the other work together.

II. — All mental faculties have their share of action and dependence in turn imposed and received; but no other one acts more powerfully on the senses and does not suffer their influence more than the imagination. Each external concussion brings forth an image that responds to it, and each inner image, appearing in the eyes of the mind, renews in turn, with more or less vivacity, the body shaking that has determined it.

"The organs of our senses," says Malebranche t, "are composed of small nets, which on one side end at the outer parts of the body and the skin, and on the other end towards the middle of the brain. But these little nets can be moved in two ways, or starting with the tips that end in the brain, or with those that end outside. The agitation of these little nets can only communicate to the brain the soul sees its effects on the organization 47 something, if the agitation begins with the impression that the objects make on the outer surface of the nets of our nerves, and that it communicates to the brain, then the soul feels and judges that what it feels is outside, that is, that it perceives an object as present. But if there are only the inner nets that are slightly shaken by the course of the animal spirits, or in some other way, the soul imagines and judges that what she imagines is not outside, but within the brain, that is, that she sees an object as absent. That's the difference between feeling and imagining."

Thus nerves are like messengers between imagination and senses, and it is difficult to establish a line of demarcation that reaches and does not exceed these reciprocal influences. Under the stroke of a fiery passion, the soul can communicate to the body an activity and resistance of which it would not be able in its normal state, as also to reduce it to impotence and inertia; and in turn, the body, overexcited and troubled, exalts or paralyses mental operations.

We will discuss, in dealing with diseases, the reactions of the body that go back to mind; at present, we have in mind that the bodily influences exerted by imagination, and among these effects, those alone must occupy us, which are, so to speak, within our competence, by the analogies that they present with mysticism.

We do not have to conceal the strange anomalies that the imagination can determine in the organic system; but, so wide as the part is made, the limits imposed on nature are never crossed by the sole effort of nature itself; when these barriers are overcome, one is no longer in the presence of a physiological and natural phenomenon, but in a higher order and in the face of a cauThe amazing things are told of the backlashes exerted by the imagination of women on the fruit they bear in their breasts. During this physiological period of formation, the mother is one with her child, and it is understood, without being able to explain too much how, that the strong impressions felt by her detest on the nascent organism that lives and makes itself of its substance. We do not have to deepen this point of view which is indifferent to mysticism; it is sufficient at the moment to discuss the action which the soul exercises through imagination on its own organs.

II. — By stirring passions through the vivid paintings she offers to the mind, imagination influences the body in a thousand ways. "The effect of any kind of passion," rightly said the famous Bichat!, "is to bring about a change, any alteration in the organ's life."Under the blow of love or hatred, joy or sadness, the soul comes to simmer into the object that lurks or obsesses, to the point of losing the feeling of the things that surround it, and of deserting its members in a way, as it happens in ecstasy; the inner images can become so vivid that the nerves shake like under a concussion part of the outside; hence the danger of taking for real what is only imaginative: hallucination then replaces the external appearance.

The power of imagination is revealed even more significantly in organic disorders, in diseases, usually to produce or exaggerate them, sometimes to cure them.

Everyone knows that when you think you're sick, you become sick, which is particularly true in neurosis or nervous system disorders. The intimate connection between imagination and nerves explains these kinds of effects amply. You can even die from a real evil that has become real because of being imaginary, or because of an organic disorder caused by the shaking of imagination. In 1750, the doctors of Copenhagen made an experiment as demonstrative as it was curious, on a criminal condemned to the torture of the wheel. He was told that his sentence was commuted to a much softer one, death by bleeding. He was taken to the place where the sentence was to be executed; there his eyes were blindfolded, then he was pegged to the four limbs as if to open his veins, and the noise of four taps of water flowing into basins persuaded the patient that the blood was escaping from his body. Soon he was taken from cold sweats, syncopes, and, after two and a half hours of this imaginary torture, he was seen exhaling in terrible convulsions.

Regardless of any preconceived idea that first makes the disease believe and then brings it, violent passions have the immediate effect of throwing the disorder into the physiological economy, and very often result in a disturbance of the nervous system.

"In all these disorders of the organization, and often also because they cause and cause these disorders, moral causes must hold a great place for the study of the nervous state, let us read in a masterly treatise! on these kinds of diseases. They contribute, in fact, to producing it in two ways: they tend, on the one hand, to alter the nutritional functions, from where the debilitating which we have spoken can follow, with or without anaemia or chlorosis; and, on the other hand, they exalt the nervous system too much... sh Gi 50 3° FRAME : IMAGINATION

"I think it is legitimate to list among the first the most chronic moral troubles, sorrows, jealousies, envy, hatred, lavaricism, all these long passions that take hold of an intelligence, torment it incessantly, and occupy it despite time, distraction, reason, and consciousness; of which it has been rightly said that they eat up those who are prey to it. Then the digestion languishes, the sleep is troubled, the breathing suffers, and the resulting decay inevitably leads to the nervous state.

"In the second class, that of the moral causes that exalt the sensitivity, come to place all the living affections: anger, joy, seizing, the bursts of all fanaticism. This action would be roughly zero in a non-predisposed subject. But, as long as suitable predispositions exist, the exaltation of sensitivity caused by these sudden movements is sufficient to decide a state that was still in power and had not had an opportunity to reveal itself.

Finally, the moral causes that I call mixed, because they are a mixture of acute and chronic moral affections, and because their effects are double, depending on the state of the organizations they take over, and depending on the circumstances of good and evil, of activity or of reduction that they involve. These are the passions of play, ambition, pride, love, the exaltations of fanaticism or religious, or patriotic, or philosophical. Here the action can be chronic, for it is passions that last; and acute, for they are full of peripets, anxieties and surprises. Therefore, they determine double effects: they break a constitution incapable of supporting them; they exalt, on the contrary, the one who feels strength to walk to the purpose of his desires."

These influences of passions on the body in general and on nerves in particular, are therefore true; and when they do not present themselves or in the way in which they declare themselves any indication of extranatural intervention, they can be attributed to the imagination, and explain them by the natural predominance of one over the other of the two elements that make up man.

IV. — But when the effect takes on such a character, when it begins and continues in such a way that it becomes unreasonable and ridiculous to attribute its principle to the imagination, common sense requires that one resorts to another causality. For as long as you think about it, whether you want it or fear it, you will not determine, according to your fears or desires, instantly or even in the long run, a local and external injury, an injury or a wound to your head, face, arms, feet. If we find ourselves in the presence of phenomena of this nature, we must leave man to be right.

V.—Stigma is obviously in this case. We have made it known in its place the multiple forms t, the circumstances, the true causes °; and if the reader takes the trouble to refer to these detailed descriptions, too long for us to repeat them in full here, he will easily convince himself how this order of phenomena is outside natural laws. We will recall what is sufficient to demonstrate that the imagination is powerless to achieve such effects.

We have already refuted the interpretation by which Görres tries to explain the stigmas by the action of the soul associated in a loving compassion with the sufferings of the divine Crucified: theory substantially identical with that which attributes these impressions to the imagination. By approaching it directly with a little reflection and in good faith, we will see without effort how free it is, and, we dare say, ridiculous.

Dr. Lefebvre t, de Louvain, in an extremely remarkable work on the subject before us, sums up the rationalistic thesis concerning stigma:

"The subjects predestined to ecstasy and stigma are usually people predisposed to neurosis, either by heredity or by the vices of their education; their temperament is nervous, impressionable, often even they usually suffer from serious innervation disorders: they are hysterical women, hypochondriac men. Their constitution is weakened by fasts, macerations and all the rigors of asceticism. It is because the woman offers to a higher degree than the man this nervous susceptibility, that we see much more cases of ecstasy and stigmatization in the female sex than in the other sex.

"The subjects usually live in a mystical environment, where readings, interviews, images that they have before their eyes are increasingly exalting their religious tendencies, where the ever-recalling example of Saint Francis of Assisi, Saint Thérèse, Saint Catherine of Siena, exerts a real contagion on their minds. It is for this reason that these phenomena occur almost always in contemplative orders.

"The imagination of these people is lively and ardent; the heart is passionate, and he has not found a natural food in the tenderness of the earth. Their thoughts and affections are increasingly concentrated in a pious contemplation: ecstasy is established. But ecstasy is the complete empire of morale over physics; that, in this state, the

1 Louise Laleuu of Bois-d'Haine, her life, her ecstasy, her sligmals. tau thought is fixed on the painful phases of Christ's passion, that she ignites herself with the desire to share these sufferings, and soon a nerve and blood flow will establish in her hands, in her feet, at the side. Once hemorrhage is produced, it will preferably repeat itself on Friday, the day when mystical concern is more complete, and when the sick are accustomed to concentrate in ardent and prolonged contemplations of the torment of the cross, and thus determine, through the effort of an exaggerated will, morbidly, the renewal of the phenomenon."

M. Alfred Maury ! is the main author of these interpretations, to which he devoted, in his sinuous book on MAGIE AND ASTROLOGY, a long chapter of nearly eighty pages, very accurately summarized by M. Lefebvre. To convince himself that the Catholic doctor of Louvain does not slander the professor of the Collège de France, we only have to quote the following lines ?, where the latter condenses and sums up his theory: "The study of stigma thus offers us to his summum the reaction of ideas about the organism. But this singular effect is itself the powerful counter-effect of an excessive influence of physics on morale... Ecstatic mysticism is a long chain of moral and physical hallucinations that result in stigmatization and later death among the most delicate and excitable organizations. It is the most obvious proof of the influence of imagination and ideas on the economy."

VI. — A remark, which we have already made, first appears to the mind, and destroys this theory of imagination: If the prolonged, loving, insatiable meditation of the Saviour's wounds suffices to reproduce these sacred impressions, how does it pass more than twelve centuries without this phenomenon being encountered in the Church, in the series of martyrs, or in the countless phalanges of contemplatives? How the Blessed Virgin Mary, the Mother of compassion, how the Madeleine, Saint Paule and her daughters, Saint Hildegarde, Saint Brigitte, Saint Paul l'Ermite, Saint Anthony, Saint Benedict, Saint Bernard, Saint Bonaventure, and closer to us, this admirable Thomas of Jesus, who gave himself to such a profound, so pious meditation of the sufferings of Jesus Christ, so many saints and saints, lovers and lovers passionate about the Cross, who have absorbed themselves in the thought and love of divine wounds, how have they not caused to appear, sprout on their flesh, at the sweet warmth of their imagination, and at the fruitful dew of their tears, these sores so much loved?

Of course, imaginative admirers, only concerned about escaping the supernatural, did not take care of the physiological difficulty of stigmas. A little attention, however, is enough to measure it. Stigma opens up to the flank, feet and hands, often very deep wounds, or at least determines blood congestion in the most varied forms, and these wounds are kept constantly fresh or with periodic discharges, but always free of suppuration and ordinary phases of healing. How could the imagination mark and maintain such prints? It is worth maintaining that by the effort of imagination one can break one's leg, cut off one's arm, cut down one's head, stabbing one's head, poisoning one's face, changing one's face, transforming one's limbs, in a word, making one's body, by an inner act, whatever one wants. More than that, it is an otherwise great prodigy to open one's heart with a stroke of imagination, and to continue to live, than to give one another death by cutting one's head, or piercing one's chest with an equally imaginary blow. Those who exalt the power of imagination up to stigma, should also agree that it can produce the various effects that we have just pointed out: logic pushes them so far, or warns them to give up the principle put forward to escape the supernatural stigmatization. But if they mention only one case, we say no takeoff or any mutilation, but a simple bleed carried out by imagination.

VII. — It is true, through the hypnotic suggestion, skin redness, vesications, traces of burns, even bleeding. We accept with confidence the account of the already numerous experimenters and the testimony of Dr Bernheim +,

1 From the suggestion, ch. 4: "In some subjects a redness can be determined on a specific point of the body. M. Beaunis said to a sleepwalk: "After your awakening you will have a red spot on the point that I "touch at the moment." Ten minutes after the awakening, a little intense redness began to appear at the point indicated, then gradually increased, and, having persisted ten minutes or a quarter of an hour, gradually disappeared.

"In some subjects, we can do more: we can do a vesication by hypnotic suggestion. M. Focachon, a pharmacist at Charmes, showed us the phenomenon in a sleepwalk that he brought to Nancy so that we could control the experience. During his sleep, eight postage stamps were applied to his left shoulder at eleven o'clock in the morning, suggesting that he be given a vesicatory. She is left asleep all day long; she is only awakened at mealtime; she is not lost sight. She is asleep for the night, suggesting that she will only wake up in the morning at seven o'clock. On this day, at eight and a quarter o'clock, the bandage is removed, the postage stamps have not been disturbed; in the range of four to five centimetres, we see the modified, yellowish-white epidermis. Only the epidermis is not raised and does not form a bell. It is thickened, slightly pleated, and presents in a word the aspect of the period immediately preceding the vesication itself. This area of the skin is surrounded by an area of intense redness with swelling. The person returns to Charmes with Mr. Focachon; at four o'clock in the evening, four or five phlytenes were developed; 15 days later, the vesicatory was still in full suppuration56 3rd SECTION: IMAGINATION its great experience of hypnosis.

Let us first observe that there is far from these undetermined, temporary, wounds with truly stigmallic wounds: wide and deep, permanent or constantly periodic, pouring out the blood in abundance, opening, as we see in Saint Térèse, exits to the region of the heart, bright, embalmed, incorruptible.

Second, real stigmas are alien to suggestion and self-suggestion: most stigma- "M. Focachon succeeded in another person the same experience: vesication occurred in 48 hours.

« M. Dumontpallier, having tried to reproduce this phenomenon, observed several times, not vesication, but a notable rise in temperature.

"Finally, in some subjects, hemorrhage and bloodthirsty sligmates can be induced by suggestion.

« MM. Bourrut and Boot of Rochefort experienced in this regard a young hysterepileptic marine soldier. Having put him in sleepwalking, Mr. Bourrut made the following suggestion to him: "Tonight, at four o'clock, after being asleep, you will go to my office, you will sit down "in the armchair, you will cross your arms on your chest and you will bleed from the "nose." At the said time, he did the thing; from the left nostril, we saw suintering a few drops of blood.

"Another day another experimenter traced the name of the subject to the two forearms, with the moss end of a stylus; then, he said to him, once he had sunk in sleepwalk: "At four o'clock tonight, you will fall asleep- "Mira, and you will bleed on the arms to the lines that I have just drawn; and your "name will be written on your arms in letters of blood." At four o'clock, it is observed, it is seen shypnotized; on the left arm, the characters are shown in relief and bright red, and a few drops of blood bead in several places. Three months later, the characters were still visible, although they had påli little by little.

"Dr. Mabille... repeated on the patient taken to the asylum the experiences of Rochefort and renewed that of stigma. He obtained instant bleeding in his home on a specific area of the body.

"It therefore seems to be demonstrated by these few facts that the suggestion can affect cardiac function and vasomotor innervation. However, the phenomena of this order occur more rarely; they are exceptional and are obtained in only a few subjects, I have tried unnecessarily in many of them to reproduce them."The divine wounds received without knowing it, without waiting for them, without wanting them, instead begging to be delivered from it.

Finally, by taking exudations and hypnotic haemorrhages as they are given and leaving them in their small and insignificant proportion, they remain suspect in our eyes, and nothing, in our opinion, allows them to be attributed to the natural strength of the imagination of the suggested subject or to suggest himself. Despite everything that has been written to award hypnotism to nature, the question remains pending, and pretending to resolve it by the anomalies of the suggestion would be a clear petition of principle.

Two agents are visible here: magnetizer and magnetized. The simple common sense says that the magnetizer can't do anything simply by thought or speech on a foreign body. He exercises, in truth, a singular influence on the magnetized; but this influence cannot go so far as to make him produce on himself, through the effort of the imagination, more than he can achieve in the fullness of his forces, in all the effort of his reflection and freedom.

This is the case with stigma.

The two visible operators being unable to justify these effects, on their behalf, must resort to an invisible third who operates in the shadow and accomplishes what man cannot.

Moreover, let us say again, there is in fact neither parity nor proportion between the stigmatization of saints and the parodys of hypnotic suggestion. These attempts only bring to light the divine origin of real stigmas.

To the intrinsic difficulty of carrying out stigmatic wounds by the sole effort of thought, add the following 58 3rd SECTION: IMAGINATION of others; for example, those of Instantness with which these fingerprints usually occur, their prompt disappearance or their sudden invisibility granted to prayer. Nature is here in disarray, and fear of the supernatural throws unbelief into the most flagrant alternative of ignorance or bad faith.

VIII. In vain, medicine tries to come to the rescue, making stigma a case of nosology, if not therapeutic. To color this usurpation, it was thought that it was sufficient to classify and medically qualify the phenomenon, and to this end, stigmas were placed among neurosis, under this luminous statement of stigmatic neuropathy!. If neurosis is present, it is clear that it can only be stigmatic; but it should be demonstrated that there is neurosis, and this is what it is not done. Doctors Lefebvre?, [Imbert-Gourbeyre*, Jorezt, who have

1 Dr. Warcomowr, Report of the Commission to Examine the Work of Mr. Charbonnier, entitled: Diseases and various faculties of mystics (Bulletin of the Royal Academy of Medicine of Belgium, 1875, vol. 9, p. 299, n. 81): "L'extase and stigma are united one to the other as the two terms of a proposal, under the law of contiguousness. It is a neurosis having its seat in I bulb, whose first stage consists in paralysis of the vasomotor center, and the second in its excitation. We therefore believe that it should be given a place, in nosological settings, among the neurosis genus, under the name of stigmatic neuropathy."

2 D'Lefebvre's answer to D! Warlomont, ibid., p. 657 et seq.

3 The Stigmatisés, vol. 1, p. 206: "Medical science is obliged to confess that this is not a known disease, and that it is powerless to solve the problem."

Stigmatization, vol. 2, p. 82: "Medicine does not know the disease of the five wounds; it has not described it in its books and for reasons... The doctor who dared to describe in a book the five plagues as a natural disease would be dishonest and disgusted by all the Christian doctors in the world."

4 Medicine and the question of stigma, p. 24: "The Report (of the D! Warlomont) has not proven that stigmatic haemorrhage has the characteristics of the haemorrhages that nosography teaches us to know. Above all, he has not shown that the so-called stigmatic neuropathy constitutes a disease; his diagnosis in this regard is therefore only a fable." published on this issue studies as conscientious as competent, absolutely contest the nosological character of stigmas. In fact, the difficulty, in our view, is not whether stigma is a morbid state or not; but whether, by taking it as it is declared and maintained, as it is in the whole and the details of its circumstances, it is explained by a game or a natural disorder of the body, or whether it involves the intervention of an extrinsic agent.

In order to make stigmas the natural consequence of an organic disturbance, it was claimed that they coincided in women with a suspension of their periodic duties. « Il est à noter, selon M. A. Maury!, that almost all the ecstatics were in a state of physical disorder that did not allow the regular functions to be performed; secretions, periodic blood loss, elevated and, in some cases, took the course of stigmas."Good faith and science defend to assert without proof. However, while there is not a single proven case where stigma has led to the suppression of normal pearls, there are several cases where stigma has preceded or followed the period of these accidents; much more, where the coexistence of rules with stigmas has emerged. And then, as Dr. Imbert-Gourbeyre notes?, since catamenial functions are regularly circumscribed in the space of a month, as the word indicates, deviations must naturally tend to occur in the same interval; and yet not a single case of monthly stigma is reported.

Pure hypothesis therefore: ridiculous, applied to men, subjects also of stigmatization; contradicted by the facts in women themselves.

One more blow, all the efforts of unbelief, medical and other, are powerless to bring down stigmas to an order of natural phenomena.

IX. — To the stigma, we must attach the inscriptions and symbolic inlays, which we have spoken of in the places where we have dealt with stigmatization, either divinet or evil? These prints and wonderful symbols cannot be the act of chance or of imagination; one must recognize there the trace of an invisible hand that prints the seal of life or death. It is enough to convince one to consider them in their concrete truth. Let the reader please refer to the descriptions we have made of it, read in particular the wonderful work done in the heart of St Claire of Montefalco 3, and, we might doubt, he will remain convinced that the imagination is for nothing in these signs and prints.

The various phenomena of stigmatization therefore do not constitute morbid states, and would they have this character, it would not follow that they result from a natural effort of imagination.

X. — The most difficult thing, in fact diseases, is not to determine them, but to cure them. Imagination, so fruitful to harm, would it also have some curative virtue?

The desire, confidence and hope, we cannot dissipate from it, help powerfully to heal; the doctors do not ignore and are careful not to neglect this means, often more effective than their remedies. In general, any slow and progressive cure is supposed to be the work of time and nature, and if it is neurosis, the very instantaneity of healing is not always a peremptory sign of the miracle. We have seen patients with anesthesia, regaining movement under the blow of sudden and violent emotion. Fear, love, joy, carried to excess, can produce such salutary concussions.

Hypnotists use and abuse mental suggestion to heal their subjects. The results are rare and generally unsustainable; and triumphs have had to be reversed that had been promised.

"Despite the brilliant statistics provided by a number of observers," said one of Charcot's assessors at the Salpêtrière, "Mr. Paul Richert, I think it wise not to base on hypnotic cure, even in cases that seem to have to be more favorable, too great expectations."

In the case of hysterical disorders, the results obtained can be summarized as follows:

Exceptionally, healing was achieved at the first attempt. Most often, hypnotizations have had to be repeated a number of times. In many cases, the disappearance of paralysis or contracture, under the suggestive influence, was only temporary, the evil reoccurring a few hours or days later, and again requiring the use of the suggestion.

Thus, patients have been treated for years, delivered to the truth of their evil, but on condition of being asleep and suggested daily or several times a day.

Enfin M. Pitres points to a disadvantage of the hypnoterapic method which it is useful to know in a very precise way. "Sometimes," he says, "an accident removed by the suggestion is replaced by another accident that is more unpleasant than the first one, so that the sick, who have, in sum, lost at the change, come and ask grace from the doctor to restore them the evil they had at first."

By bringing into consideration all these cases, which, strictly speaking, cannot be regarded as cures, those in which the suggestion has been entirely powerless, those finally who are refractory not only to the suggestion, but to the hypnotism itself, — and there are still many, even among the hysterics, — we can conclude, without fear of exaggeration, that the cases of contractures or hysterical paralysis cured by hypnotism are relatively few."

It is worth remembering: even with the prestige of the doctor and lhypnotizer, imagination makes little for the sick. In some cases, however, it operates on a transitional basis.

The expectation of a supernatural contest brought about by a lively faith and long desires, could it not also determine in the nervous system sudden revolutions that the vulgar would not fail to take for miracles, while, in reality, there would be only an organic tremor of which the real agent would be imagination?

It should not be disputed absolutely, when it comes to affections that have their seat or their starting point in the nervous system; and it should be admitted if the healing was only transient to me; for, almost always, when these results are purely natural, they are not lasting: shaken past, one returns to the first state!. Unless there are extrinsic and unmistakable signs that the miracle has taken place, and that it has had as its object a temporary relief, one can see there only a natural effect. It would also be wise not to affirm the miracle in the sudden, even definitive, disappearance of eccentric nerve attacks, carried out under the blow of a surprise, of any impression, sharp, strong, unexpected.

XI. — It would be wrong, however, in these various cases to always conclude at the negation of the miracle; in fact, there is room here for the miracle, because the result produced may not be the work of nature, but may come from extrinsic and relatively supernatural intervention. Whatever the difficulty of finding, and precisely because of this difficulty, it would have been wrong to blame indistinctly the pious belief that these effects are extranatural favours of divine goodness; or, if they have the characters of the evil manifestations, the persuasion that they are the work of the corrupting spirit. In these dubious conjectures, caution requires each other not to speak out too openly. More importantly, the doctors ? who out of these very cases argue the constantly natural nature of healings of all kinds, go beyond the goal.

XII. — As long as the virtue of imagination is exaggerated, there are limits that are only crossed in contempt of obviousness and common sense. The following two reservations are imperative to every reasonable mind: to not claim for the imagination effects of which it is completely unconscious, nor results that exceed human capacity.

It is clear, first and foremost, that the imagination

To operate that as much as she knows and wants, and, consequently, that exercise does not go without that of consciousness. Therefore, when the subject has no feeling or desire for the effect to be produced, this effect does not result

Sr point de son imagination. So, when St. Peter and

RF NES Saint John met at the door of the temple the lame of birth who asked alms, he did not think of obtaining his healing; it was the Prince of the Apostles who fixed his eyes on him and commanded him, in the name of Jesus Christ, to rise and walk +.

XIII. — The second reservation, the one which forbids... — Dr. Charcot, referring his scholarly experiences on the patients of the Salpêtrière, after having assured that hysterical contracture can suddenly disappear, adds the most doctoral tone: "It is necessary to know very well, gentlemen, the possibility of these healings, which, still today, make shout at the miracle, but whose charlatans alone make themselves glory. Before our century, these facts were often invoked when it came to establishing before the most incredulous the influence of the supernatural in therapy, and..." — From what these diseases can in some very rare encounters instantly cease by the sole effort of nature, how would the learned doctor take it to demonstrate that these healings are never miraculous? De plus, M. Would Charcot put all the well-known miraculous healings on the same foot as the sudden healings of hysterical contracture? It would be a paralogism by too much supernatural genation, is no less obvious. It is necessary to place in this category the sudden healings of notable external wounds, deep lesions, inveterate wounds, mutilations; in a word, all organic restorations which are not sufficient for the restorative forces of nature, and which accuse the occurrence of a greater causality.

Benedict XIV! assigns the conditions of the miraculous cure as required in the trials of canonization. By this we can judge whether the Church is easy to admit miracles. The disease must be serious and impossible or at least difficult to cure; it must not have reached the highest point of the crisis, so that it must then tend to decline; it must not be given cures or, if used, it must be found that they have not had any effect; it must have been sudden and perfect; it must have been preceded by crisis or release; and it must not come back again. It is wise to stick to these rules; then one will be sure to be in the miracle.

To this order also belong all the extranatural states, which we have seen in the body, such as ecstatic flight?, luminous radiation, suave smell #, balsamic discharges *, and amazing transformation of the senses that God operates in his servants ©. All these prodigies constitute derogations from the natural order, from the current laws that are binding on man. By using all industries, all external means, Phomme would not change this state of affairs, would not alter the regular course of body nature and organic life: for greater reason, he remains powerless when he is reduced to vows, desires, the efforts of his imagination.

XIV. — In short, the imagination exerts an undeniable influence on the organism; it can greatly agitate, disturb and soothe it. In some cases, its action can become so extraordinary that the vulgar will not fail to see miraculous, and it will be difficult for the most skilled to decide whether there is miracle or not. These perplexities are mainly caused by nervous disorders, and sometimes it becomes difficult to say in one sense or another: the phenomenon could absoJement be only natural; on the other hand, there are reasons to hold it miraculous: in such conjectures it is necessary to abstain, or to decide only on peremptory extrinsic notes.

When the effect on the body exceeds the natural power of man, whether it be diseases or lesions, to be determined or to be cured, or any other extranatural phenomenon, they cannot be attributed without inconsequence to imagination; to give reason for these facts which exceed man, one must leave man.

Finally, somewhere in the imagination, one must always assume in his exercise a certain awareness of what it operates by its desires or by its fears; if therefore a result of wonderful appearance is declared in a subject which has no knowledge, no prediction, no fear or desire, one cannot reasonably impute to imagination, CHAPTER VI.

ANALOGIES NÉES DE L'IMAGINATION

3° HIS EFFECTS IN THE ENCENTAGE OF THE AME The three mental illusions that imagination can give rise to. — The hallucination and doctors. — Various hallucinations of each sense; their duration; their extension. — Mystical phenomena falsely known as hallucinatory by rationalists. — Principles for distinguishing these facts from hallucinations: control of one meaning by others, plurality and agreement of witnesses, external effects. — Second danger of illusion: to confuse the purely natural phenomena of the imagination with the mystical wonders which are used by imaginary representations. — Impossibilité pratique de prononcer en beaucoup de cas. — The decisive characters that surely make the supernatural facts recognize. — Third danger: taking imaginary representations for intellectual visions. — Characteristic signs of intellectual vision. — Final conclusions on the analogies drawn from imagination. I. — On foreign bodies, imagination can't do anything; on the organs that serve as an instrument and an echo, it can do a lot; however, not as much as scientific and medical rationalism would like to persuade it. We still have to examine what imagination can do in its own sphere and in the exclusive enclosure of the soul. The chapter that we begin poses the problem and tries to solve it, The imagination, as we have said, collects the images of the senses, brings them closer, multiplies them by countless combinations, applies them to the very things that the senses do not reach, renews with the first vivacity the impressions received, and thus makes itself an ideal world in which appear, with and through these sensitive perceptions, the various forms of intellectual life.

Mental representations give rise to indefinite errors. These only belong to our subject that interests mysticism. Now, one can reduce to three the analogies of this imaginary world with the supernatural phenomena, and the miseries to which they expose. ;

The work of imagination is sometimes accomplished in such a brilliant and subtle light that the mind is tempted to believe in an operation of understanding and a divine communication of intellectual order.

Other times and more frequently, even with the awareness that everything happens in the foreground of imagination, the excited images come to appear so amazing, so wonderful, that one believes in it.Recognize the trace of an extrinsic causality superior to man, and one transforms into miraculous vision an unaccustomed and extraordinary shaking of nature.

Finally, the inner images express themselves with such vivacity that they determine an excitement similar to that resulting from external realities, which leads to a false conclusion to the objective existence of these visions.

This last aberration has become the main point of support for rationalism against mysticism: we will discuss it in the first place, and then go back to the other two, with acquired solutions and increasing clarity.

I. — The illusion, which makes purely imaginary impressions for external realities, is called hallucination, of a Greek and Latin word! which means extravacate?.

These mental disturbances are transient or chronic. Chronic, they accuse a brain disorder, and constitute a kind of mania or madness; transient, they are in the state what one or more acts are in the habit. Whether it is a passenger or a persevering one, the whole difficulty is in the phenomenon itself, and since this phenomenon consists in transforming circumscribed impressions into organic and external sensations in the imagination, we deal here with the other effects of the imagination, rather than at the place where the errors from morbid states will be discussed. We are all the more allowed to follow this course, since we do not agree to see indiscriminately in all the hallucinations of pathological cases ÿ.

We usually distinguish hallucination from illusion; this is summed up in an erroneous judgment of a truly external reality; this one is purely internal and mental. Just as it is, this distinction is of little importance from the point of view of where we are, and when it becomes necessary, we will not fail to point it out.

Rationalist doctors fall into the category of 10 30 SECTION: IMAGINATION hallucinations all the sensitive facts that they cannot relate to a natural causality, and in particular mystical visions, without distinction, it is understood, — how can we distinguish what is unknown? — between intellectually important visions, for if the last kind of vision lends itself to hallucination, hallucination has nothing to do with the other two. For us, remaining within our framework and in the exact notions, we will deal only with the purely hallucinatory phenomenon, as we have defined it, and that most of the authors define it, that is: an internal fact of imagination transformed into an external fact of perception of the senses; and our task is to show that if there are hallucinatory facts, there are also some that are both miraculous and truly objective, and that it is possible to distinguish one from the other.

II. — The strange phenomenon of hallucination is beyond doubt, and there is no sense that it is reaching. However, sight, hearing and touch are more exposed to it than smell and taste.

The hallucinatory shows take all forms. People and things, the most fantastic images appear at the glance in all attitudes, with the most varied nuances and at various distances, sometimes sharp, precise, whole, sometimes vaporous, floating, partial. Sometimes the vision stops if the eyelids are closed or an opaque object is interposed; other times it perseveres even with closed eyes and in darkness, which helps to recognize and combat contempt.

The hearing suffers all the illusions of the phenomena that are of its dependence: it is a voice that is heard and to which one responds; they are more or less numerous interlocutors, who speak openly or with covered words, precise melodies, harmonious concerts, or dreadful vaccuse, horripilous disagreements, resounding detonations, the sound of bells, a cliquetis of arms; here whispers, whispers, sighs, complaints; there distant noises that give rise to anxiety, or a close tumult that throws into terror; often it is a mysterious word, a word of reprimand, insult, sarcasm, threat, obsessiveness, or simply an almost imperceptible touch, the step of an invisible being that approaches, passes, moves away; in a word, all the varieties of sounds that can strike the ear.

The touch is quite frequently hallucinated in nervous people, especially among women, and one cannot be too careful in the accounts that they make sensations, troubles, violence attributable, in their opinion, to invisible agents. Some claim to be victims of the most atrocious cruelty, who believe that they are harassed, torn apart, mutilated, killed, subjected to torture of iron, fire, cold, or even more detestable horrors.

The smell is in turn deluded by imaginary scents, usually fetish and unbearable, sometimes delicious and benevolent. Ordinarily they have a definite character: it is putrefaction with its varieties more or less unpleasant; it is sulfur, ammonia, alkali; or musk, rose, violet. Delectable or mephitic, they seem to be widespread in the atmosphere or to be released from the clean organs, from the surrounding bodies.

The hallucinations of taste, although rarer, meet more than once. Without touching anything, you think you're eating succulent food, drinking exquisite liquor, or pretending to be poisoned by poisonous substances and unhealthy foods.

The duration of these false sensations, whether one considers them in one sense or another, is not always equal; some experience them only a few moments, hardly the time to see and remember themselves; in others they persevere full hours and days.

Often hallucination is shared by several senses. « L'observation, remarque M. Brierre de Boismont !, as competent in finding facts as it is inaccurate and heterodox in their interpretation, the observation seems to have established that hallucinations are rarely limited to a meaning; while recognizing the truth of this fact, on which M. Foville insists very much, it can be said that in general hallucinations of one sense or another prevail over those of the other senses. It is mainly in acute diseases that several hallucinations are observed at the same time. The hallucinations of the various senses are often associated two to two, three to three... When hallucinations of several senses exist, these hallucinations usually have close relations with each other." IV. — The hallucinations are only too real, it is undeniable. Nevertheless, there are mystical phenomena that are not hallucinatory, facts that are notoriously external and supernatural in relation to man.

The mystical wonders that one strives to encompass among hallucinations are in large numbers. Let us note, in God's part, the sensitive appearance, the supernatural outer words, the miraculous impressions of the senses, the radiance, the flame, the sweet smells and other divine favors of the same nature; then the diabolical prestiges, the translations and the fantastic scenes of the Sabbath, the obsessions, the violent or consented infamys of which the demon makes himself the instigator and the instrument; in a word, all the extranatural manifestations, either di1 Des hallucinations, ch. 16, p. 597. vines, or diabolics, which accuse by an action on the organs and on the senses.

V. — How can these phenomena of mental hallucination be distinguished?

We have already assigned the characters by which external visions and purely imaginary visions differ. Let us recall these rules from which we borrowed the substance from Bona and Benedict XIV.

One must first control the testimony of one meaning by the testimony of others; for it is rare, very rare, except cases of madness or acute illness, that hallucination is general, at least for a significant time and in a continuous way. But, apart from the fact that this simultaneity is not theoretically demonstrated to be impossible, this control of one meaning by another is not practicable, since the objects of a vision do not lend themselves to these careful findings of unbelief. The certainty would be complete if, to the external vision, the translation or displacement of an external object corresponded.

In general, the assertion of one can be called into question, especially if it is contradicted by many who would have been able to see and hear. However, the denial is not absolutely peremptory; for, by miracle, a fact can be sensitive to some without being to others °. However, when all or the vast majority of witnesses assert a fact as externally perceived by them, this agreement sufficiently guarantees the externality of this fact. Unless we assume an extrinsic and superhuman intervention, we cannot accept that many people, sound of mind, are uniformly and simultaneously hallucinated; for, with such surprises, certi4

(AE OR EEO) 74 3rd SECTION: IMAGINATION. Is it believed that the spirit of system and the fear of the supernatural come so far as to make admit, as the simplest thing in the world, collective hallucinations! between sensible people; and, as evidence, facts offering all the characters of supernatural visions: a demonstrative process which one would seek vainly in Aristotle's logic or in that of Port Royal. The principle is that there is no supernatural?: it is therefore necessary, or that things are not, or that they are natural.

Regardless of the plurality of the spectators and the uniformity of their testimony, the external effects in some cases suffice to establish the reality of the appearance. Thus, when Heliodore è is castigated and left for death in the temple by the angels of God, neither the unfortunate profanator, nor the people, witness to the prodigy, think of it as a pure hallucination, We could cite a hundred examples of the same nature.

A careful application of these rules will make it possible to see with certainty the real objectivity, not only of the body vision, but of all similar mystical prodigies, whose unbelief wants to make hallucinations. Whether it is an order of phenomena directed to one sense or another, visions or words, movements and translations, touchdowns, luminous or fragrant emanations, in a word, everything that affects the senses, one will surely recognize the real, objective, external character of these facts by using the precautions that we have just indicated, namely: the reciprocal control of the senses, where possible, the plurality and uniformity of the testimonies, the external effects.

If, after examination, the fact is truly seen external and extranatural, it will be concluded that it is not an illusion of the mind, nor a manifestation of nature. The question persists as to the objectivity of the phenomenon: it will not be said whether it is external or not. But, if we notice it well, even assuming that the fact is purely imaginary, the supernatural is not absolutely eliminated. Undoubtedly, if, reduced to the proportions of a psychological impression, the phenomenon does not present anything that exceeds the natural order, it will have to be awarded to nature; but if the mental impression bears the seal of extrahuman causality, logic requires that the affirmation of the supernatural be maintained there; for the supernatural can burst into the enclosure of the imagination, as we will say by discussing the illusions that are attributed to it in this intimate forum of itself.

VI. We therefore turn to these difficulties of a new order, pointing out that rationalists do not follow us in this field; it seems to them sufficient for their cause that visions are restricted to purely psychological limits, and they consider it obvious that this so-called internal and mental supernatural is only a very natural form of human thought. Whatever they think, the supernatural still appears here, and there are signs that we can recognize it. We said, in fact, by dealing with visions and mystical words, that they could be circumscribed in the sphere of imagination, and that they were then qualified as imaginary. On the other hand, by the natural virtue of the imagination, in this same chamber, images so vivid and vibrant that they seem not to differ from mystical representations attributed to a higher power.

How can we unravel the supernatural human here?

We have already touched on the question and the solution, but it is necessary to go back to it to dispel the concerns raised in many minds by the natural analogies relating to mysticism.

Between supernatural visions and those coming from nature, there is this difference that they are determined by an earlier work of the mind, arise from previous thoughts, respond to an expectation, desire, fear; are born by association or concomitance, grow up with attention and faint with it; the subject that contemplates them is both the craftsman and the regulator; on the contrary, they declare themselves unexpectedly and withdraw likewise, without the spirit being able to provoke them, maintain them or consider them at its own discretion.

The brightness and splendour of light, the effects of grace above all that transform souls, add a no less characteristic difference: when God reveals himself or intervenes, he gives a deep sense of his identity, and leaves an indelible impression of his presence.

VII. — But, whatever these differential marks may be, are they still sufficient to distinguish between the two orders? We encounter ardent souls who multiply, with extreme vivacity, images and paintings; what they tell has all the appearances of the wonderful, and their piety, good faith, pure intentions recommend to them: on these data, will it be safely pronounced that their visions come from God, that they are not conceptions or dreams spontaneously hatched in their minds?

Let us simply say that, in an infinite number of cases, the wisest thing will be to do as Jacob did to Joseph telling his glorious dreams, to consider these things in silence, ‘ by refraining from any decision, to lead these souls without taking into account what they believe they see and experience, especially not to undertake anything outside on the faith of these revelations. Common sense, reason, also command, in these encounters, not to challenge in a positive way the existence of the supernatural; in short, when the fact presents serious, but not convincing, appearances of supernaturality, the only conclusion to be drawn is to draw none from it, to pronounce nothing for or against.

VIII. — If all the manifestations of the imaginary order were subjected to these perplexities, it would be better to be silent on a supernatural of which it would be impossible to have and prove; for everything would be reduced to saying that it may be, but that it is never known when it exists. It's not like that. This supernatural, whose scope is the imagination, often finds its guarantee in the external effects which accompany it, which it announces, which it realizes, in decisive testimonies, in the very holiness of the subject.

The mental communication that carries a revelation, a prophecy verified by events, sufficiently proves its authenticity. The dreams of Pharaoh and Nebuchadnezzar received interpretations from Joseph ? and 78 3rd SECTION: IMAGINATION Daniel !, the undisputed guarantee of their origin. The symbolic vision that made the Prince of the Apostles hear the call of the Gentiles to the Gospel is immediately confirmed by the arrival of the envoys of the centurion Cornelius °. When Blessed Agathe appeared to Saint Lucia? during her sleep, to announce to her the healing of her mother, and that, returning to herself, the pious virgin saw her mother healed, did she not have the proof that the apparition was not a dream, but a true favor of heaven? When so many saints and saints * warn their friends in dreams that they have just left the earth, does not the coincidence of their death show the supernatural character of these visions?

Authority, in turn, fully penalizes inner revelations in the form of sensitive images. The divine communications told, in our holy books, as arrived during sleep or in a transport of mind, are heard from imaginary visions ÿ, and the number is very considerable; therefore there are imaginary visions absolutely indisputable. The Church, we have said elsewhere °, does not impose the particular revelations, but the approval it gives them, would it only be a license to read them and build them, as Benedict XIV wants, recommends them enough so that they can be believed supernatural. Now, to name only Saint Hildegarde and Saint Brigitte, most of the divine manifestations they tell are of imaginary order, so these kinds of visions can be considered supernatural.

Finally, the constant holiness of the subject does not allow indiscriminate rejection of both internal and sensitive visions, which he assures he has received from God. Saint Térèse!, for example, to whom the abundance of heavenly gifts and the safety of his mind give place in these questions among the masters, declares that she was for a long time favored by these supernatural representations, and strives to demonstrate that they cannot be the work of the spirit. If these kinds of paintings, however, are but a fantasy of imagination, what becomes of the great authority of the Carmelite restorer, and its reform, which has spread over the world so much of edification, was it only the happy dream of a sick brain? The same will have to be said of Saint Catherine of Siena, Saint Francis of Rome, Saint Angelus of Foligno, so many saints and saints who have said themselves and who have believed divinely favored, in this sensitive form, supernatural illuminations.

Asking the question before those who have the Christian sense and the sense of propriety is solving it: As for others, the Wise One warns us not to waste time explaining to them what they do not want or can't hear °.

1 His life by herself, ch. 28, 29, and passim.

Eccli. xxvi, 13: In the midst of fools, keep the word for its proper time.

3 [MBERT-GOURBEYRE, La Sligmalisalion, vol. 2, p. 366: "There is nothing inappropriate, of incorrect in the visions and revelations of the saints: it is the opposite in the hallucinators, since hallucination is the false and absurd idea par excellence. — The saints have a wonderfully perfected intelligence and will under divine action; the hallucinators are in the midst of intellectual and moral decay. The partial madness of which they are affected more or less begins the rest of their intelligence in its so-called healthy parts; moral decay is even more accentuated. — If the saints were hallucinators, they would be in perpetual delusion, as Fr. de Gallifet said very well; with their multiple revelations and visions, they would necessarily roll out hallucinations into hallucinations; but science shows that in religious madness, one cannot go from one hallucination to another; that the subjects are riveted to a hallucination that is one, fixed, invariable as a cliché. — The saints shine by their heroic virtues, especially by obedience, HuIX. — The last analogy between imagination and mysticism, which is relative to intellectual vision, remains to be discussed.

In dealing with mystical communications of this highest order!, we said that it is easy, theoretically speaking, to distinguish them from mental images and external perceptions. The senses and imagination never apprehend anything but in the body form, while Hearing captures only the pure and simple being, even in the bodies. In practice, if one discerns without difficulty the perception of the senses with that of understanding, it is not always easy to clearly unravel the rational intuitions of imaginative representations, especially since these two operations intertwine in complex act of knowledge ?. There are many spirits who believe that they reason when they only feel, and understand because they see. Scorns are even better conceived in the order of supernatural visions. Sometimes, as we have said, representative tables are spread out within an abundance of light and in such brilliant evidence that, in considering them, we think we are acting with understanding rather than imagination.

To the danger of confusion created by the resemblance, he adds another from outside. It is a comEFFETS doctrine IN THE ENCENTHOUSE OF AME 84, received among mystics, that the intellectual vision is exclusively divinet; but it is also agreed that the demon, whose action is exercised on the organs and on the inner senses, can attempt, by this way, counterfeits, in order to mask his play and his presence.

In the end, from the point of view of intellectual illuminations, mental images can lead to a double illusion: by making miraculous communications of understanding take a purely natural work of imagination, or mystical phenomena of imaginative order for phenomena of intellectual order.

The question of supernaturality is the same, whether it be intellectual vision or imaginary vision. The notes that make it discern from any natural fact, are also suitable for any extranatural knowledge, whatever kind it belongs to. So only the second part of the problem has to be solved.

First, let us say that this solution is of minimal importance. As long as the phenomenon is recognized as supernatural, if it is shown above all that it comes from God, it does not matter whether it is by the channel of understanding or by the channel of imagination. Undoubtedly, if it were constant that the supernatural was accomplished by a communication made directly to understanding, it would be in a position to conclude that God is the author of it; but, for the ordinary, it will be much less difficult to see the supernaturality and divine origin of the phenomenon than the intimate mode of its realization.

X. — In any event, these are the characteristic signs of intellectual vision. The proper understanding is to grasp things by the aspect of being and truth, without stopping at the shapes that strike the senses, such as expanse, colour, sound, flavor, smell, resistance. The senses and imagination present these impressions and body images; the purpose of understanding is to recognize the true and the false.

Another character of intellectual vision is to be essentially true, because it puts the mind in the face of reality. Hence an invincible conviction that what one sees is the truth, and that one is not the toy of false representations.

The long duration of these visions, the brilliant light that accompanies them, the grace effects that result are still signs that help to recognize them, but without providing peremptory and always applicable proof of their identity.

Thus, considered in themselves and theoretically, these distinctive notes are clear and precise; in practice, it becomes more and more extremely difficult to apply them. But, let us say again, the essential thing is to recognize the supernatural and its origin; the question of fashion is quite secondary.

XI. — Here we conclude this long exposition of the analogies that the imagination presents with mystical facts. We can judge how much rationalism exaggerates parity, and how false the identity it claims is. Totally impotent on the outside world, imagination arouses, it is true, in its psychological sphere and on the body on which it depends, many illusions; but, by looking closely and bringing these apparent analogies closer to the truly mystical effects, one does not delay to see the difference between them: on the one hand, it is the eccentric, the unforeseeable, the abnormal; on the other, it is the superhuman and the extranatural. But we affirm the mystic, not where extraordinary appears, but only where nature is surpassed.

In many cases, it is difficult to decide, as the limit of nature and beyond remains undecided for us. Caution and common sense then advise to abstain, i.e. not to decide anything, either in one direction or in another. This neutrality is not in popular habits, and it does not always meet among sensible and thoughtful people. CHAPITRE VII

ANALOGIES RESULTING OF HABITUDIES Two causes of illusion in these habits: the concentration of the mind and

la faiblesse du corps. — Intellectual application sometimes absorbs up to

determine the alienation of meanings. — Religious meditation, poorly conducted, degenerates into dreams, hallucinations, or a passivity that

mislead the soul and exhaust the body. — Les austérités excessives donnent

lieu aux mêmes illusions. — The possibility of the supernatural should not be excluded from these states. — Signs to which it is recognised whether the phenomena

come from nature or an extrinsic cause

I. — The kind of life and habits acquired can determine in man nearby impressions and states, by analogy, mystical facts. These natural eccentricities usually result from one or the other of these two causes, and more often from the two combined!: the concentration of the mind in a scientific or religious meditation, and the weakening of the body by austerity.

II. — The overwork of the intellectuals loses the feeling of external things and sometimes throws into a fixity that resembles ecstasy. He was able to uncomparable Plato to absorb in his philosophical contemplations until he lost the use of the external senses. On raconte la

1 Cf. Benoit XIV, de Serv. Dei beatific., 1. 3, c. 49, n. 4 et 5. — BONA; de Discr. spirit., ©. 44; IV, p. 279, — Scuram, Theol. myst., S 551, te 2; the same thing about Socrates, Carneade?, Plotin*, Jamblique * and others. Archimedes remained famous for his power of abstraction, which made him inattentive to anything other than his problems, and was the cause of his death. Cardan$ boasted of being able to come out of himself and give himself all the hallucinations he wanted; it was probably another hallucination he didn't count.

Admirative suspension is even more common among artists than among philosophers. Among all the arts, music is the most effective way to throw man into transportation. The rhythm of the rhythm makes the soul vibrate in the body as under a divine bow, attracted by the spontaneous movement of love, absorbs it in a unique feeling, ecstatic or soothing, ranime or makes it faint, according to the ideal it expresses. The thought, the speech, the movements reach their perfection under the delicious charm of harmony, as well as the remark Cassiodore in a charming praise that we owe him music.

Reputing such supernatural effects would always ignore the energies and laws of nature; but, who does not see it? These kinds of wonders can give rise to hesitation and contempt.

II. — Religious meditation, poorly regulated, has a special virtue to exalt the imagination and multiply illusions

1 PLaToN, de Convivio, ad fin. p. 298.

2 VALÈRE MAXIME, l. 8, n. 5, p. 448.

3 Porpayre, Vita Plotini.

4 Eunare, Vitæ philosopha.: Jambl.

8 Tire-Live, Hist., 1. 25, p. 420. — VALÈRE Max., l. 8, n. 7, p. 449,

When I wish, I see what I wish — mental [things]. The spiritual objects on which the inner gaze is fixed and which one pursues from his dreams, appear under sensitive, vivid, striking images, which one considers to be realities, or at least to be manifestations of another world. Some believe in heavenly visions, intimate symposia of the soul with God, passive states of prayer. Others, who have an extreme fear of the demon, imagine seeing him everywhere. It is rare for one to feel the desire to meet ostensibly in the presence of the tempter to challenge and fight him; however, these and these are features of such a reckless presumption, among others the following one read in the life of St. Vincent Ferrier t.

A young man, full of inconsiderate ardour from the beginnings, dreamed of being measured to the open with the devil, One day when he asked God for this grace, he met a poor woman, ugly and mute, who was making herbs. The hideous face of this old woman, her strange airs, the unarticulated sounds of her voice, her grim gestures, the falseness that she held in her hand quickly persuaded the boiling novice that he was at last in the presence of the enemy; he cast himself on this unhappy woman, the crowd under her feet and left her half dead, believing he had killed her. The less gullible judges condemned him to hang; for good, St. Vincent Ferrier preached in these lands; he first gave the victim health and speech, and then obtained the grace of his murderer.

Meditation can take another form no less fruitful in illusions, that of a vague dream where the soul retains, so to speak, its activity to immobilize in passivity and silence. One thus manages to simulate the ecstasy, or rather one obtains a kind of ecstatic somnolence where the divagations of a wandering thought take place of visions.

Saint Térèse assures that this abuse of prayer occurs quite often among women, and she considers it so pernicious that she proposes, if the other means are ineffective, to prohibit these people, at least for a time, the exercise of the prayer itself.

The weakness of the complexion and even more the lack of correctness in the judgment favor and often make these pious inconsistencies irremediable. Let us add that more than once the demon mixes his tricks in it, in order to mislead more surely by these appearances of piety and supernaturalness.

IV. — Excessive austerity, by cutting down body forces, also exposes to misguided minds that transform dreams and pure imaginations into divine favors or demonic eruptions. The masters of spiritual life unanimously make this remark. The excess of abstinence, according to Gerson t, weakens the head and disturbs the reason until we no longer know what we are doing, what we are saying, or even what we are. A long inanition, Bona ° said in turn, frequent fasts and Xs, T RS 3rd SECTION: ANALOGIES immoderate watches exhaust the brain, raise up vain and confused representations, to which soul, delusional, adheres stubbornly as to divine revelations. Saint Térèse! says that she could only cure a nun of similar illusions by prohibiting her excessive fasting.

V. — These various illusions must warn of the states and conditions that give rise to them, but do not allow to reject indistinctly all that, in these encounters, takes on the appearances of the supernatural. Let scholars, captivated by the study, lose sight of what is happening around them at times, as it happened to Saint Thomas of Aquinas at the table of King Saint Louis, and to the unfortunate Archimedes among the Roman soldiers, such a phenomenon offers nothing but natural. What we have said in dealing with infuse knowledge is no less indisputable, knowing that God often illuminates in a miraculous way those who engage in secular or sacred studies out of duty and zeal, and others that nothing seems predisposed to science; it is no less true, as we have also said in his place, that the demon cannot transmit an infinity of knowledge through external or imaginary revelations. Similarly, if meditation, misguided, misguided, misleads, it is nevertheless the way that precedes the contemplative ascension; if the body mortification, carried to excess, weakens the brain and disturbs the mind, it does not prevent it from being the preliminary indispensable of the favours dipe

RÉSULTANT DES HABITUDES 89

Here again, therefore, we must assign the differences between the eccentricities of nature, in these habits of mind and body, and the truly supernatural facts, and recall this law of prudence which, in doubt, we must know to doubt.

VI. — In principle, all that it is capable of, and only in cases where its insufficiency becomes known, must be attributed to nature. From a mental absorption which, even as far as the alienation of the senses, can be natural, one will not conclude to the miracle.

The way in which this absorption is accomplished, and even better what follows, serves to distinguish it from mystical ecstasy.

The meditative fixedness, whether due to study or love, begins with attention, repeats with the erasure of external things, continues, accentuates until it removes any specific feeling, and relaxes insensitivity under the counter-effect of effort and fatigue. Generally, the ligature of the senses is not complete, a word, a lively excitement is enough to bring back the consciousness of the outside world. The divine ecstasy, on the contrary, is unannounced, interrupts the course of ordinary thoughts, presents new shows, and suddenly ends outside the forecasts and against the will of the soul.

Natural absorption becomes all the more vague and indistinct as it extends further; however, the mystical vision, usually of short duration, remains engraved in the mind, clear and precise.

The suspension that comes from nature exhausts and weanes the body; the supernatural suspension revives, on the contrary, the forces and seems to communicate to the members something of the prestess of the soul.

Finally, these efforts and deviations of nature leave cold (90 3rd SECTION: ANALOGIES RESULTING OF HABITUDIES and helpless, hebetic rather than they raise; the divine attraction illuminates, ignites and transforms.

From the point of view of the effects, the evil intervention is closer to man than to God; it will therefore betray itself by fatigue, trouble, sterility, not to mention the other characters that we have described elsewhere!, and which surely distinguish it even more.

Most of these differences are due to a moral assessment that is difficult to state and apply. When to these notes are added certain prophecies, external miracles, precise and marked at the corner of the divine, the conclusion detachs itself; what is apparent communicates its character to what remains veiled. CHAPITRE VIII

ANALOGIES RELATING TO THE MORBID STATES

1° DISEASES CONFINING EXTASE Exorbitant affirmations of rationalistic medicine. — Série des faits à

discuter. — Supernatural ecstasy, well defined, is distinguished by one or more

by the other of the elements that characterize it, the diseases that are compared to it. — It differs from morbid ecstasy, — syncope, — lethargic sleep, — spontaneous sleepwalking, — catalepsis and

epilepsy — hysteria. — Supernatural ecstasy is surrounded by

prodigies that separate it from all natural analogies.

I. — More than once we have dealt with doctors who, obstinating to leave their role and competence, affect to bring back to pathological anomalies the most obvious manifestations of the supernatural. Here we have to face them, not without some shyness and a lot of respect. It costs us to have to fight men who, together with the priest, represent in human society consolation and devotion, scientists worthy in so many other respects of public admiration and gratitude. Not all of us are indistinctly adversaries: we know, a few personally, a greater number of them by their writings, who join in an undisputed science a deep faith. Like Dr. Imbert-Gourbeyre, fearless champion of mystical science. "It is not good, my dear colleagues," he said in a speech to doctors, "to be free to think." We, the baptized, who began to pray on the knees of our mothers, we who received Christ at least once in our breasts, why, becoming doctors, would we deny him, separate ourselves from him? He is the only Za way, truth and life. We are of too great a race: the first honours of science, the most favored profession. John calls to our Christian origins, which are even divine."

There are still many who hear and taste this language. These will support us with their authority against the champions of unmistakableness, of which the multitude, alas! grew day by day, at these official schools of irreligion and materialism where teach together, through a detestable tradition, the art of healing the bodies and the art of killing souls. It is to our body defending and only to protect against their attacks this sacred field of mysticism that we have explored with so much love, that we enter into a struggle with these contemptors of all supernatural. We will not encroach; we will recognize their share, but also the share we intend to keep. If they challenged us because we meddled in medicine, we would disqualify them because they mingle with theology. Between them and us is an impartial judge who will determine their share and ours: common sense, also attentive to ascertaining the facts, not to distort them, and, through these facts, to measure the proportions of their causes. We will endeavour to hear and comply with his judgments, and then we will be allowed to recall others.

Let us say, first of all, if our disbeliefful Esculaps were content to assert that there exist between such an order of reputed supernatural phenomena and certain morbid cases of resemblances that can make one take for another; that a strict and careful attention is necessary to discern well what is nature and what is not, we will fully subscribe to these advices of science and prudence. Some think and speak this way, but it is the small number; the mass holds another language.

The supernatural, they say, is a chimera and impossibility. God, if there is a God, cannot derogate from the laws of nature; and the devil, if there is a devil, has nothing to do with human things. Your so-called miracles are only anomalies that fall within natural laws; they are mere deviations that fall within our domain. Your visionaries are our hallucinations; your ecstatics are our cataleptics, our hysterics, our lethargics; your obsessed and your possessed are our hypochondriacs and our mads; your stigmatized are neuropaths of a special kind, and this kind we have medically catalogued like the rest: it's stigmatic neuropathy! Come to Bicêtre, said Pinel; come to Charenton, tell us Esquirol and Calmeil, come to the Salpêtrière, tell us Doctors Charcot, Bourneville and Regnard, and we will show you in our clients the stigmas, the pairings, the delights, all the wonderful lextase, all the horrors of possession and obsession. Come in, we cry out the crowd of proclaimers of unbelief, who have seen and often have seen nothing, enter these asylums of dementia, and, like us, you will come out convinced that all your miracles are there.

Let us say it highly, this language, which we do not imagine to pleasure, which can be read everywhere, we revolt beyond any measure. What! it will be necessary to go to Charenton to give oneself the gruesome spectacle of human madness to explain St Peter of Alcantara, St John of the Cross, St Philip of Neri, St Francis of Assisi, St John of DisFA 94 3rd SECTION: MORBIDES STATES beloved ciple, St Paul, St Peter, all the prophets who have received the divine favors of contemplation and ecstasy! It will therefore be necessary to witness, at the Salpêtrière, the disgusting scenes of hysteria, to understand Saint Térèse, Saint Catherine of Siena, Saint Madeleine of Pazzi, Saint Agnes, Saint Lucia, the legions of virgins whom the Saviour flooded with his light and intoxicated with his love!

And to speak only of demonic eruptions, you want us to go to see your fools and your fools to deny that there have never been possessed, and that, turning us back to our Master and our God, Jesus Christ, delivering the energists, ostensibly dismissing the demons, we accuse him of imposture; that, looking in front of the Catholic Church which, at all ages, exercised this ministry of deliverance and put in the hands of its ministers the prayers of exorcisms, we treat its teachings, its institutions, its practices, miserable comedy!

Truly, it is to believe what is said, that madness is endemic and that those who care for the fools take something from their clientele.

Another equally regrettable epidemic is the one that passes from books to readers. The public, — it is as sad as it is certain — this very public, who claims to be a Christian, lends credit to these doctoral claims, is also grinning with disbelief in front of whom still dares to speak of mystical states, of revelations, of ecstasy, of malice, and sees in all this only hollow dreams, of legendary utopias, of unpleasant memories of another age.

IT. — Without going to Charenton or the Salpêtrière, we can unravel the mysticism of the analogies that are sought in human infirmities. There is no question, it is understandable, of a course of nosology: what would be the point of mentioning morbid cases that have nothing to do with mysticism? It's only a few conditions that I}

ANALOGUE DISEASES AT EXTASE i 95 sometimes seem, by their strangeness, to emerge from the normal course of nature, and to emerge from it in the manner of phenomena of a higher, divine or diabolical order. The main claims are the organic disorders that lead to the loss of knowledge, an overexcitation of the brain that, on the contrary, activates intellectual insight, violent convulsions that seem to accuse extrinsic oppression, and, in general, neurosis!, where these various accidents usually burst. In these organic eccentricities, one believes to discover relationships with visions, ecstasy, supernatural diseases, the transformation of the senses, invulnerability, bilocation, diabolical assaults.

We will confront these extranatural phenomena with the so-called similar morbid states, thus holding us on the ground of mysticism and on the defensive.

In the preceding chapters, we discussed the characteristic differences that separate visions from hallucinations, and protested against the inclusion of stigmas in the nosological catalogue, showing what was free and inconsistent with this medical interference.

In dealing with mystical diseases, we sufficiently indicated how they were distinguished from natural diseases.

Miraculous abstinences would seem to have to reappear here, because of the analogies they encounter in morbid eccentricities; but what we have said elsewhere still seems sufficient to specify the two kinds of phenomena: the reader asks grace, and we with him, against repetitions.

The question of the transformation of the senses will naturally come in the examination of magnetism, of which it constitutes one of the main phenomena.

Apart from these points, studied or postponed, rationalistic and medical challenges mainly concern ecstasy, the freeing of external influences and demonic eruptions.

IHI. — Doctors arrogate the exclusive right to appreciate lextase; exorbitant claim. "First of all, in this matter, we must consult the Church," rightly observes Dr. Imbert-Gourbeyre! Apart from its infallibility, it is an authority that is either willing or forceful. Now it has all the mystical facts since their origin; they are essentially within its jurisdiction; it is almost nineteen centuries since it studied them and judges them. As a result, the ecstatics were the most experimentally observed. Never were subjects better studied and judged with full knowledge of the case. From this constant and universal observation, observation twenty times centuries old, came out this part of the theology called Mystics: it is a whole science."

Nevertheless, let us discuss the rationalistic interpretations of ecstasy by going one by one through the phenomena that make it up and the morbid disorders with which it is tried to be confused.

The ecstasy is an inner absorption of the soul, which goes so far as to interrupt the exercise of senses in the body. Organic ligature is only a consequence of mental concentration; it is refugee life, absorbed in the ideal world. All to the spiritual object that fascinates it, the soul deserts the body, and, when it resumes its functions, as much as it is unconscious of what may have happened outside, the memory that it keeps of its inner vision is ineffable. Mystical ecstasy invariably takes these three things away: the ligature of external senses, an intimate vision, the memory of this vision.

Now, among the morbid states that one opposes supernatural ecstasy, many, to the truth, reproduce the suspension of the external sensitivity or-anesthesia; only a few, a certain mental dream independent of the external senses; but none leaves a clear, precise, deep memory of what was seen during abstraction, from the sole glance of the mind, or at most the vague reminisence of a dream.

Among the affections that seem, by one or the other of the characters we have assigned, to hold mystical ecstasy, comes first the ecstasy even +. We said in the previous chapter that the concentration of the mind, combined with anemia, could cause failures that resemble supernatural suspension. These types of accidents occur especially in neurosis. The cessation of external sensitivity and some mental exaltation can therefore result simultaneously from a diseased, precise or indeterminate state, and take all appearances of ecstasy. This may not allow us to turn these ecstatic outsides into a characterized disease, as well as tural!; we can only see signs or effects of a morbid disorder.

IV. — Illness, symptom or result, natural ecstasy exists; therefore, its characteristic difference with higher ecstasy must be assigned.

The beginning, the act itself and the sequel serve to distinguish these two states. Morbid ecstasy occurs only gradually, as the mind sinks into meditation; it is rarely complete and does not usually exceed a profound abstraction, that sharp tremors suffice to bring to an end; it leaves traces of fatigue and a vague memory that goes down; and finally the effects of grace are null or insignificant. On the contrary, supernatural rapture is sudden, complete, and, when divine, it redones the body and transforms the soul. The demon's action is baffled by trouble, exhaustion, vain complacency, temptations and illusions that distance themselves from God. In dealing with ecstasy, we have sufficiently described the relationships and differences between these various states, depending on whether they are of God, demon or nature. Let's talk about the other morbid phenomena where we still want to find ecstasy. It is sufficient, we believe, to report syncope, lethargic sleep, somnambulism, catalepsia, epilepsy and hysteria. A summary of these pathological phenomena, close to the true notion of ecstasy, will show the essential difference between them and extranatural delight.

V. — Syncope is a failure that temporarily suspends the manifestations of organic, sensual and intellectual life, as a result of a total or at least notable halt in the action of the heart. The blood no longer circulating, the brain ceases its functions, all movements are interrupted, a sudden paleness wins the face and obeys them only the laws of gravity t. This apparent death lasts only a few seconds or minutes; it is very rare at least that it lasts for several hours. Anemia, chlorosis, fatigue, sudden impression, haemorrhage, acute crisis, are the common causes of these faintings, in which one must see, not a disease, but symptoms of an organic malaise, or signs of a morbid disorder.

The syncope n'a from the ecstasy only the suspension of the senses; the main, that is, the intellectual life brought to its highest power, absolutely lacks. We must ignore the very notion of rapture, as Bona? observes, to look for it and see it in these bodily failures.

VI. — Nor is it in lethargic sleep, which, by its intensity, its duration, the difficulty of awakening, differs from ordinary sleep and seems to be close to ecstatic absorption.

In this morbid sleep, we report several degrees. It is in the first place the sopor, which throws in a drowsy and absolutably that make the awakening difficult. Coma is an even more intense sleep and manifests itself in a fever attack. Lethargy, without causing a functional disorder, plunges into a deep and continuous drowsiness, from which one only emerges, under the blow of intense excitement, to fall back there immediately after. Carus is a state of complete insensitivity that resists all stimulants. The more intense and deep these various sleeps, the more they suppress in the subject the exercise of consciousness. It is however an exception: in lethargy called lucid, while the patient is deprived of any action on the muscular organs and powerless to give externally any sign of life, he keeps within the full enjoyment of sensitivity and intelligence; he sees, he hears, he follows with perfect lucidity all that happens around him.

Here again, where would ecstasy be? In the first three kinds of sleep, there is neither complete alienation of the senses nor mental vision; and if, in the carus, the senses are bound, the spirit is also in the same proportion. As for lucid lethargy, the senses and consciousness remain there and continue to receive the impressions of the outside world; only one thing characterizes it: the impotence of movement and expression. This is not the ecstasy, this total clearance of the body world produced by the absorption of the soul into the invisible world.

VII. — Here is a new form of analogy invoked against ecstatic clairvoyance. We will deal with the final chapter of artificial sleep; we are currently talking about natural and spontaneous sleepwalking, or noctambulism.

It is a mixed state of sleep and sleep, or, if desired, a sleep that leaves a certain freedom of operation, either intellectual or physical, similar to that enjoyed in the normal state. This suspension and partial possession of faculties is not always equal. Sometimes you get up, you act, you go, you come, you talk, you write, you even seem to enjoy an extraordinary lucidity of mind; alone, the consciousness of these operations is prevented, and when the day before begins again, any memory of what you have done, of what you have said, is erased; it is less than a dream. More often, we lose the use of appreciative faculties; we act externally, we utter words, but without order, without follow-up, according to the whims of the imagination. Finally, intellectual manifestations can be removed, and only external movements remain the day before. These different forms have it in common that the senses do not exercise, or, if they exercise, that the consciousness does not keep any trace of them!, at most the vague memory of a distant dream °. In short, what characterizes noctambulism is the ability to act externally despite sleep and while it suspends in whole or in part the exercise of intellectual life.

It is the opposite of ecstasy, which paralyses the body in favor of the mind, withdraws from the sensitive world to absorb into that of thought, and leaves the objects of the senses unnoticed only to engrave in ineffaçable characters the visions of intelligence.

VII. — Catalepsia, strangely strange, mysterious, less known in its intimate nature than in its external effects, to the extent that one wonders whether to see there a special disease or only a symptom of disease, seems to have more to do with ecstasy. It accuses itself by an almost always sudden suspension of the freedom of organs, of the functions of sensitivity and intelligence, by a fixed body and limbs, which immobilizes in attitudes where the crisis surprised, and at the same time by a singular flexibility to impulses coming from a foreign hand! The members take and keep all the positions they are given, as if they belonged rather to strangers than to the sick. For him, the time that this impotence lasts does not count: the past access, he resumes his life to the point where it was interrupted, even completing, after long hours of arrest, a sentence started.

There are degrees in this momentary suspension. When catalepsia is complete, "the mental faculties and all manifestations of understanding and thought, all modes of sensitivity, tact, sight, hearing, odorat and taste, are interrupted and paralyzed. The sick person no longer speaks, no longer hears, no longer sees, no longer feels... One of the features of complete cataleptic access is that the patient, returning to himself, has no awareness of his condition, and does not keep any memory of what happened during the crisis?"

Incomplete catalepsia does not reach the whole body and does not also bind all senses; but what one keeps of consciousness interests me only external things and impotence where one is to answer and act.

What does catalepsia have in common with ecstasy? When it is complete, only one thing: the total suspension of the senses; but during the crisis, no intimate vision, and then, no memory. If it is only partial, the ligature of the senses is itself incomplete to the same extent, and the difference with the ecstatic state becomes all the more obvious.

Epilepsy is closer to demonic violence than to ecstasy; but it was a mistake dear to the Montanists to pretend that ecstasy did not go without convulsions, and to confuse it with the epileptic crisis. When the access of this evil is confined to the simple vertigo, it has at most some relation to catalepsia: one is suddenly seized of a slight tremor or fixedness that immobilizes, without knowledge, in the attitude where one was surprised; after a few moments, one returns to oneself with the most complete unconsciousness of this sudden interruption +.

It is necessary to be well ignorant of ecstasy or epilepsy conditions, to confuse one with the other.

IX. "But finally come to the great neurosis, which, to hear rationalism, holds in check the whole mystic. Especially today, when it comes to supernatural states in a human subject, especially in women, unbelievers have a word that answers everything, explains everything, victoriously suppresses, in the name of science, old miracles: this magic word is hysteria.

To consider only etymology ?, this evil would only be suitable for women, as it was believed from Hippocrates 10% 3rd SECTION: MORBIDES STATES until recently; but observations named TIER breuse and precise seem to establish that the strong sex wen is

À pas exempt. However, the very ones who have contributed most to accrediting this feeling maintain that evil, while extending to men, is most prevalent among women, half of whom, according to Dr. Briquet +, would be more or less affected. Les expériences de M. Charcot ?, at the Salpêtrière, seems to confirm the old opinion that this condition has, at home, its principal seat at the very sources of maternity, although this feeling finds serious and many contradictors ?.

Three phases are distinguished in hysterical seizures. The first is a sudden access, similar to that of the epilepsy, which deprives, for a relatively small time, of the use of the senses and ends with moaning, a lively emotion, tears, or a sleep of a few minutes. The malaise usually erupts in the abdominal or epigastric region, where a solid body seems suddenly to detach itself up to the throat, suffocate and suddenly remove, in supreme anguish, the feeling of life. This sign, the immediate precursor of the attack, bears the name of a hysterical ball or aura, and from there, no doubt, the former qualifier of steam given to hysteria. The second phase is characterized by violent agitations, grotesque contortions, disordered postures, jumps that remind the clowns of circuses, which made these crises qualify by Dr. Charcot as slowism.

The third, more peaceful, but with more wonderful appearances, simmered by intellectual overexcitation, by strange scenes of hallucination or sleepwalking lucidity. We can artificially provoke these eccentric states, as we will say when we speak of magnetism.

The suspension of the senses and almost always total anaesthesia accompany these various forms of hysteria. Sometimes, however, while the exercise of other senses seems to be interrupted, there happens in a few a repetition of sensitivity, or what doctors call hyperaesthesia +.

The violent form of hysteria is too close to the demonic eruptions for unbelief to fail to confuse the two orders of phenomena. The other forms, the last one above all, are rather confined to ecstatic visions, and we have grasped this pretext of confusion with the same eagerness. We will now indicate the difference between hysterical seizures and demonic possessions. Extranatural visions and ecstasy are even more distinct from lucid and hallucinatory hysteria. Here the work of the mind does not exceed the incoherent divagation, or, at most, a view that has nothing miraculous about the natural world?; and, the past crisis, there usually remains in the consciousness no memory. There, on the contrary, the inner gaze is fixed in superhuman shows whose memory is indestructible.

However, rationalists do not hesitate to place the ecstatics among the sick that torments hysteria. In a book! fort en vogue, published by two disciples of Doctor Charcot, MM. Bourneville and Regnard, we go so far as to put on the same foot Madeleine Bavent, the vast heroine of Bouviers, and MargueriteMarie Alacoque, the blessed confidante of the Sacred Heart. A semblance of good faith presides over this odious rapprochement: It is in History of Blessed Marguerite-Marie, written by our illustrious hagiographer Mar Bougaud, that we draw the evidence?. So that nothing lacks what can illuminate the parallel, we still draw closer to the admirable religious of Paray-le-Monial of the infamous Madeleine of Cordoba. The last word, the word premeditated and that says everything, is that this so-called supernatural, diabolical or divine, is found in the hystericals of the Salpêtrière: these are only sick; these were no other thing °, and the history of hysteria, according to our doctors, is the very history of the supernatural.

It's the grossest mistake.

We have studied, our readers know, the lives and writings of the saints; we have read and often quoted the pages è i)

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DISEASES ANALOGUES IN EXTASE 107 written, with incomparable simplicity, by the bene part of the works of Saint Teresus. In order to give a fair ruling on the parallel to which we are forced, we have also gone through the speeches, sentences, shouts, exclamations, patiently collected by Doctors Bourneville and Regnard, to their clients of the Salpêtrière: here everything is pure, edifying, elevated, if not sublime; here it is the child, the absurd, the ignoble, in a word, the incoherent rabbling of dementia.

We have described the ecstasy, the true ecstasy, and, to know what is opposed to it, we have had to see the pencils and photographic reproductions of the attitudes and expressions whose so-called ecstasy of the Salpêtrière offer the spectacle: the first is a lovely transformation of the human face under the ray of God; the rest is sad as sickness, insignificant as vulgarity, hebated as madness, when it is not grotesque, lubricated, repulsive.

Let our readers forgive him, before such an inconvenient parallel, established for the sole purpose of concluding to identity, when everything clearly concludes to the two extremes of contrast, we find it hard to contain our indignation $; pity and contempt would suffice.

No, with a little attention and good faith, one cannot confuse divine ecstasy with hysterical access. That if we meet, mixed with those of hysteria, the characters of extranatural ecstasy, which is not impossible, it would only have to be concluded that the demon veils his action under this mask of human infirmity, and that perhaps he is the sole author. "Divine ecstasy," says Dr.Imbert-Gourbeyre #, a master in the species, "is composed of physical, psychic and miraculous phenomena: a trilogy which, moreover, has as its substratum holiness, which already clearly separates hysteria from ecstasy.

"Three major physical symptoms differentiate lextase from hysteria: immobility, complete alienation of the senses and muscle stiffness.

"In ecstasy, in its most ordinary form, belongs absolute immobility, that of the marble statue or of the apparent death; to the hysteria the excessive mobility, which is proved by the four periods of attack: epileptoid period, that of contortions and large movements, known as clowism; the period of passionate attitudes, and that of delirium. The great hysterics are only agitated; they are even agitated outside of attacks. The ecstatics, on the contrary, are immobilists; and when, by exception, they come out of their extraordinary immobility, it is only to represent the scenes of the Passion, a very rare kind of ecstasy, as well as the ecstasy of jubilation; or else it is to enter into miraculous mobility; and then they travel by steam without touching the ground, they fly like birds in space, or stay suspended in still Pair like rock, or they swing like the light feather under the lightest breath. As mobile as they are in their tangled clowism, the so-called ecstatics of the Salpêtrière have never been mobilized in this way. From the point of view of ecstatic immobility, I would understand that the free thinkers, in their war with the supernatural, would have assimilated divine ecstasy to catalepsy or to the melancholy stupor of the alienated; but to have been ANALOGUES MALADIES AT LEXTASE 109 fill!

"The complete alienation of senses is not found in any of the diseases opposed to ecstasy. In hysteria, anaesthesia where insensitivity is almost always partial, rarely generalized, it never fully sees, hears, retains the sense of taste, of smell, even touch, at least partially, while the special senses, not to mention the general sensitivity, are abolished during ecstasy. In addition, a major differential sign, the alienation of the senses disappears completely with ecstasy, while in hysteria partial anaesthesia persists after attack and become signs of disease.

The same applies to muscle stiffness, which is common and widespread in ecstasy. In the attack of hysteria, on the contrary, it exists only by periods, is most often partial, although sometimes it spreads for a few minutes in the form of tetanus. But, as the second first-order differential sign, the stiffeners or contractures of the hysteria persist after the attack, even months and years, while the ecstatic stiffness disappears incontinent with the ecstasy.

"The psychic symptoms of hysteria are losing singularly to be compared with those of ecstasy. In female sickness, there is no infuse science, no prophetic spirit; no heavenly visions or inspired discourses; there is nothing else, the most disorderly delusion, even the filthy delusion.

"There is no need to add that hystericals are not concerned with symptoms or miraculous accidents, and that differences become even more pronounced when stigma is associated with ecstasy. Hence it must necessarily be concluded that hysterics are neither stigmatized nor ecstatic.

"This is, in short, the differential pattern of divine ecstasy and hysteria: it is unattainable. If free thinkers had known him, or rather had they bothered to study the matter, they would not have spoken without knowing, as I have said so often; they would not have committed the insignificance of confounding ecstasy and divine stigmatization with hysteria.

"If this confusion is what is most antiscientific, it is also deeply immoral. To make it grasp the supreme inconvenience, it will suffice to take at the Salpêtrière one common type of ecstatic, another of stigmatized, as they were described on the alive by Dr. Richer."

We spare readers these photographic exhibitions of the madmen whose doctors have made a plea against the supernatural.

X. — These are the morbid conditions to which we claim to bring back ecstasy. To consider only the elements, so to speak, intrinsic, which constitute it, it is clearly distinguished, by one or the other, from the natural phenomena and the so-called evil states.

But there are even more decisive marks. They derive from supernatural wonders that usually accompany ecstatic absorption. If it is difficult to make the unbelievers touch the effects of grace that result for the soul of divine attraction, there are others that are the spring of the senses and impose on all. These miraculous effects, we have described them in the long exhibition of mystical phenomena; what is enough for us to mention the immediate reminder of ecstasy by the representatives of spiritual authority, discernment by the ecstatics of sacred things, the freeing of the laws of gravity, abstinences #, invulnerability#.

This last point of view appears in the following question on the miraculous freeing of the outside world, divine prerogative, which we must distinguish, as we have done for ecstasy, from the natural analogies that are opposed to it. CHAPITRE IX

ANALOGIES RELATING TO THE MORBID STATES

WHICH RENDER [ONE] INSENSIBLE AND INVULNERABLE

90 PRETENDED DISEASES Nature offers nothing that approaches the miraculous independence of saints from the outside world. — Bilocation is not morbid duplication. — The freeing up of the laws of gravity has also not been equivalent in the body order. — Medical science claims to give reason for invulnerability, but it does not address the wonders of divine invulnerability. — It did, however, discuss the facts concerning the convulsors of Saint-Médard. — Exposition de ces faits. — Embarras de MM. Bersot and Figuier, who refer to doctors. — Insuffisance des interprétations médicales. I. — We have narrated the admirable independence where God pleases to put his saints to the outside world, thus preluding before the hour in their mortal bodies to the release of glorious life. By multilocation he frees them from the present conditions of space; by lack of gravity he suspends the laws of attraction; by invulnerability he alters the natural relationships of action and resistance. To these divine miracles, the demon, as we have said, can oppose similar prestiges; but does nature offer analogies that allow rationalism to elude the supernatural divine or evil? We can see it with a certain satisfaction, nature has nothing, almost nothing, even in morbid irregularities, which, in this order, induces illusion and provides a serious pretext for unbelief.

II. — First of all, the equivalent of supernatural bilocation would be vainly sought. It is hardly possible to awaken the possibility of an illusion in the morbid disorders of personal identity. We rule out the case of amnesia!, i.e. the temporary or prolonged loss of memory; only the hallucinatory phenomenon of duplication, which occurs from far and far in neuropathic bizarreries, can suggest a rapprochement. This singular illusion consists, sometimes in that the patient sees objects in repeated forms: it is the diplopia?; sometimes in that he loses the feeling of his own existence, and speaks of himself as another °, or even that, by a strange aberration of consciousness, he sees himself in double and form like two personalities;" we find fools who think they are dead, beheaded and speak of it as if they saw it. = These facts, which it suffices to denounce, are indisputable; but what do they have in common with the multipresence at points and RE at rat NA Ne: C7 í ii% 3rd SECTION: MORBID STATES in separate places, very distant even, as we have seen in dealing with real bilocations! Between these two phenomena, there is all the difference from mental illusion to external reality: morbid duplication is illusion; miraculous bilocation is reality.

However, we must not conceal a singular assertion by Görres! about the two-location he naturally sees as possible. Voici comment :

"The body is composed of two bodies, so to speak, combined into a third, the first of which resides in the system and acts by the nervous fluid, while the other, which comes mainly from the blood, becomes embroiled in the circulatory system, and the bond that unites them both occurs in the muscular system. The first construction of the building is the type, and gives the plane of the other; and both are the image of the soul that resides in them; so that one might call, in a certain sense, the first the spectrum of soul, and the second its plastic envelope. As long as these two bodies are united, in the ordinary course of things, by the bond of personality, they penetrate and bind each other. But if this bond is dissolved by death, they separate: one, the one who has more affinity with the soul, follows it; while the other, closer to the earthly nature, is absorbed by it.

"But between these two extremes, that is, between ordinary life and death, there are joint states in which the bond relaxes without breaking; so that the two natures that he attaches together separate one from another by a kind of eccentric movement. If in this movement the first body, the one which is the highest and which serves as a type to the other, is detached from it by an excess of energy, and coming out of the latent state where it holds it, crosses its limits without leaving it altogether, while the spectrum, emerging from the envelope which covers it, appears in a visible way, almost like the lightning which teares the nude. Thus delivered, it acquires a higher unity and a more powerful and central action. More concentrated, it becomes present, not everywhere, which is suitable only for God, but in several places, according to the measure of the clearance that has operated in him. The soul disappears into the sphere where its power extends, and it can thus be present where its desires carry it, in all the expanse of this sphere. While present in the part which is wrapped under matter, the soul is still present elsewhere by the typical and central part, and thus makes itself visible in the elements and forces of the latter.

"We see that catalepsia and somnambulism, producing a separation of this kind in the elements of which the human personality is composed, sometimes allow it to be seen in several places at once. But this condition can also be the effect of a natural arrangement."

Assuming the nebulous physiology of a German author, it would remain to be established that these different parts of the human organization can dissociate themselves without causing death, without drawing man from the established natural order, without consequently leading to a miraculous derogation from the laws that govern him. For, if it is admitted that multilocation is a miracle in the present state of the human constitution, we may still differ on the interpretation proposed, but, from the point of view of mysticism, we agree.

But, far from being demonstrated, the theory which supposes in man an intermediate principle between soul and body is in formal opposition to the teaching catho116 3rd SECTION: MORBIDES STATES lique. The Church expressly condemned him to the Council of Vienna in 1311 against Pierre-Jean d'Olive, and to the Council of Lateran in 1517. Closer to us, Pius IX had to renew this sentence, in 1857, against Antoine Günther, and in 1860, against Jean-Baptiste Baltzer. If he had lived, Görres could not have maintained an interpretation formally imprudent by the supreme authority of the Church. Historian exact when he tells the facts, he almost always sins in doctrine when it comes to the miracle.

IT. — The exemption from the laws of gravity by agility, aerial ascension, flight, walking on the waters, also has no equivalent in nature, and it is hardly possible that he has met some bold imaginations to attribute such effects. Zacchias! reports these eccentric theorists, and only bothers to refute them by mocking them. Görres? risks this pleasant interpretation that, in these kinds of phenomena, the bird develops in man and takes in its native element of Pair. By taking the thing seriously, rationalism here as a means of escaping the supernatural, its ordinary means, of denying the facts. Despite the denials, the facts remain and the supernatural too.

The same is true of the privilege of making oneself invisible, DISEASE AND INVULNERABILITY = 417 to penetrate bodies and resist all their efforts?We do not know that nature has yet delivered such secrets, familiar, we have seen, to God's friends.

IV. — But at least medical science claims as natural the prodigy of invulnerability, so common in the lives of the saints and even in diabolical prestige. Let's look at whether the theory fits the facts.

The miraculous facts of Divine Terror, whose object is invulnerability, are innumerable; we have indicated its various forms by dealing, in our second part, with the exemption of the external influences that God grants to his saints. The rationalists do not discuss them, doubtless finding it easier to reject them as a whole, than to find them, without leaving nature, a plausible interpretation.

And what could be said, indeed, to explain, while contesting the miracle, such a suspension of natural forces? How can we explain these broken torture devices without any damage to the bodies of the martyrs, the slender swords on their intact flesh, the devouring logs, the burning furnaces, the boiling boilers that lose their combustive virtue in contact with God's servants? M. Alfred Maury * explains Vinsensitivity which the martyrs seemed to enjoy in the midst of their torture by the anesthesia where they threw an overexcited nervous and excessive; he does not attempt to explain the invulnerability itself. The pagans attributed these wonders to magic enchantments; our rationalists, believing even less in the devil than in God, are careful not to resort to these interpretations. They stick to the general and axiomatic denial that the supernatural is impossible. Anything that does not lend itself to the framework of their theory is declared out of science and out of the way.

V. — Some evil prestiges, however, had a better fortune, especially those of the convulsors of Saint-Médard. In the middle of the 20th century, we saw scandalous, fantastic, astounding scenes that all of Paris could witness for years. Several authors of time have made detailed descriptions that allow no doubt about the reality of these wonders. Writers of the 19th century think less of discussing its existence than character. Some! among Catholics have brought out their extranatural form. Constraints of admitting them, the proponents of rationalism, with the help of medical and scholarly explanations, have devoted themselves to suppressing all the wonderful from it.

Of this wonderful, we want to consider only invulnerability at the moment. The quotations will be long, but they will have the effect of putting into full evidence, if not bad faith, at least Villusion of the free thinkers, doctors and others, who, after having read and admitted these accounts of eye witnesses, try to bring the facts back to morbid singularities, and, in particular, to the nosological framework of hysteria.

VI. — The blows administered to the convulsors took the name of help, because of the relief and the voluptuous impression they received, because they were mostly women who played these games as indecent as they were extraordinary. There were the big ones and the small ones. These consisted of beatings on the head, chest, belly, with the hand, fist, stick, or any other relatively light instrument; or in pressures under enormous weights, in trampling, braiding, swinging. These were blows, murderers of their nature, carried by vigorous arms, often by several concert ones, and who should have broken the tissues, crushed the bones and killed them.: = On these reliefs, large and small, we must hear Carré de Montgeron, the historian convinced of Jansenist miracles. We shall cite only one of his own exploits which is quite convincing in the present question, and part of what he reports about Gabrielle Moler, the most illustrious heroine in the cemetery of Saint-Médard:

"In order to relieve Gabrielle Moler, we used four iron rods of the size of the little finger, and the length of about one and a half feet, which had a head about like that of a cart nail and which ended in a blunt tip. As Gabrielle was lying down on his back, four people pushed the tips of these four rods with all their strength into the hollow of his stomach, where these tips shoved from the depth of three inches, causing the clothes to penetrate. She was then applied under the chin the tips of two of these rods, and made them grow by two people, with so much violence that her head was forced to roll back and that her neck formed a kind of arch; and, as these tips shoved the flesh of the chin in her mouth and in the top of her throat, she could no longer speak and was obliged to express herself by signs. However, as soon as this rescue was over, there was no trace of these spikes to the skin of his chin...

"Gabrielle had four almost straight shovels made on purpose, the bottom of which was much sharper than the common shovels. In addition, two of these excavators were cut down in a straight line, as usual, and the bottom of the other two excavators was rounded in half a circle. This young convulsive woman herself placed the edge of one of the shovels rounded immediately above one of her breasts over her dress, and the edge of the other below, and the other two on both sides, one to the right and the other to the left; so that her breast was enclosed on all four sides in the edge of these four shovels. Immediately four of the assistants each pushed one of these four shovels with all the strength that was possible to them; but although they did all their efforts there, as the convulsor ordered them, the cutting of these shovels could not in any way penetrate into the breast, nor would it have been iron. And, after these four assistants had unnecessarily exhausted all their forces, Gabrielle often made spectators do the same operation on his other mammella... After this help, Gabrielle, lying on the ground on her back, placed the cutting of one of these shovels on the larynx of her throat, i.e. precisely below the trachea of the artery, and forced one of the assistants to push this shovel perpendicularly with all her strength into her throat, for she knew that in that moment the skin, the veins, the trachea of the artery and all the other parts of her throat were as hard, as impenetrable as her breast had just been. So, no matter how violently the edge of this shovel was pushed on her neck, she received only a pleasant and beneficent impression; which led her to have this operation repeated several times in a row...

"Gabrielle lay down on the ground on her back, and had a large iron drum of forty-eight pounds, more than three feet long, with a mass of seven to eight inches high, and five to six inches in diameter. It is by this instrument, with such a terrible weight, that it was struck with extreme violence in the hollow of the stomach. After we had experienced a few moderate blows if her stomach had become as invulnerable as she said, one of the strongest assistants raised this drumstick thirty times in a row from the height of nearly two feet and rushed him each time with a terrible force on the stomach of this young convulsive... We even noticed, every time we gave him this terrible help, that the furniture in the bedroom, the windows, the floor and even all the assistants felt that it was shaking, which was only caused by the backlash that this young child's body gave against the floor... Nevertheless this relief pleased Gabrielle so strongly that she would usually repeat it two or three times in a row after a little break, so that in these three occasions she received ninety strokes of this drumstick in her stomach...

"Would it be believed that she was immediately receiving another aid whose instrument was even more frightening? It was another two-and-a-half foot iron drumstick, with a good inch in diameter, and its mass, which was four inches in diameter, ended in tip. We could not, at the discretion of this convulsor, give him enough violent blows in the hollow of the stomach. Although the attendants used all the strength of their arms, she constantly cried out to them, "Fort!Fort!Fort!" And so she received, leaning against a wall, thirty or forty blows immediately. His couture dress and his straitjacket did not fail to be torn by the tip of this terrible instrument at the place where she was hit; but at the same time it was noted with admiration that nevertheless his shirt never penetrated...

"I'll only say a word about the horrific punctures she was being given, since since the surprising phenomenon of prodigious relief began to appear, it has been so common that I have already spoken of it on several occasions. So I will only observe that, while she was on her knees leaning her back against a wall, she often complained that they were not strong enough, although her body was so hard hit that he bounced against the wall, and caused considerable shaking. She then turned her face and stomach against the wall, and received similar blows on the spine of her back, which also bounced her stomach against that wall. I mean, she was getting hit several times on her head...

"But let us not forget to account...for the frightening help of the swords, which in recent years has become so common and Gabrielle has received the first. As early as 1736, this young convulsor was often led, by the supernatural instinct that guides her, to take the strongest and most affluent sword of all the spectators, and then, having his back leaned against the wall, she placed the tip of the sword above her stomach, and engaged the man who seemed to him to have the strongest and strongest wrist to push it with all his strength; and, although the sword bowed and formed a kind of bow by the violence with which it was pushed..., nevertheless the convulsor always said, "Fort! Strong!" After having repeated this amazing help several times, she applied the tip of this sword to her gossip, and grew it with the same violence that had been done in the stomach. So the tip shoved the skin into the gossip at the depth of four fingers; but it could not pierce the skin, so hard that it was pushed.... Gabrielle then twice shoved the tip of this sword into his eyelids, but his eyes were as impenetrable to this weapon as piercing as its gossip had been... When she could not pierce her eyes, she put the point of this sword under her tongue, and pushed it with strength down to the top. She could not bring her in, but she leaned her finger over the tongue precisely above the point of the sword; but, although she repeatedly began to do all her efforts as if to pierce her tongue, she could not overcome it."

The personal feat of Carré de Montgeron is worth noting: it is the blows of a huge chenet that this Jansenist devoted to another indefatigable and indomitable convulsive.

"I pray to the reader," he said naively, "that I may give him a little more details of the circumstances." The chenet in question here is a large iron bar without any way; but it is only bent at both ends and separated in half by front to form the pies, and it has a very short and very large amount. This chenet weighs twenty-nine to thirty pounds. It is with this instrument that this convulsionary is done to give the most terrible blows, not 124 3rd SECTION: MORBIDES STATES in the belly, as the author of the Vains efforts says, but in the hollow of the stomach...

"As I am not blundering for being one of the ones who followed the convulsors the most, I declare without pain that this author speaks of me... I began, according to my custom, to give the convulsionary first only very moderate blows. However, excited by her complaints, which left me with no reason to doubt that the oppression she felt in her stomach could only be relieved by very violent blows, I always conceded to increase the weight of my own; but it was in vain that Jy employed in the end all that I could gather with forces: the convulsive woman continued to complain that the blows I gave her were so unfaithful that they did not provide her with any relief, and she forced me to put the chenet into the hands of a great, vigorous man who was among the spectators. Celui-ci ne ménagea rien. Instructed by the trial that I poisoned to do, that we could not give him too violent blows, he unloaded it from him so terrible, still in the hollow of the stomach, that they shaken the wall against which it was supported.

"The convulsator was immediately given the hundred blows she saw demanded first, counting for nothing the sixty she saw first received from me... After these hundred blows were given to her, I took back the chenet, and I wanted to try against a wall if my blows, that she found so frail and which she complained so bitterly, did not produce any effect. At the twenty-fifth blow, the stone on which I struck, which had been shaken by the previous blows, ended to break: everything that holds it fell on the other side of the wall, and made there an opening of more than half a piece of largo... < It is very important to note that the strength of the blows that one gives to the convulsoraries is not stopped on the surface of the skin. For example, when his blows are struck with a lot of violence, he sinks so before into the stomach of the convulsionary that he seems to penetrate almost to the back, and that he seems to have to crush all the viscera that are under the weight of his blows; and cries for when the convulsionary writes with an air of contentment painted on his face: "Ah! « que cela est bon! Ah, how good it is for me! N- " rage, brother; repeat again by force, if you "can!"

"I have already observed that the shady blows of the chenet are first on the skin, but without causing the slightest bruising... How, then, have all these so tender, so thin, so delicate parts been able to withstand the force of so violent blows? With such blows, stone walls are pushed down, metal is ferocious, iron bars are broken, bronze statues are broken: how did such great violence break such loose fibers? How did they not crush such soft glands? How did they not break the veins of such a great finesse? How did they not only touch a film as thin and tender as the epidermis?"

VII. — Let us stop these quotations; they are sufficient to show the character of these phenomena.

Carré de Montgeron saw supernatural there; he was right; but he was wrong when he saw a divine supernatural in favor of Jansenism. God does not intervene miraculously to support heresy, nor in indecent and burlesque scenes like those of convulsions.

For us, who admit the evil intervention, \ 126 ` 3rd SECTION: MORBIDES STATES the explanation is easy. Those who reject any wonderful extranatural assume the hard task of demonstrating that everything has happened here in accordance with the order of nature, the laws of physics and physiology.

Deux écrivains de renom, MM. Ernest Bersot and Louis Figuier put to the test of criticism the scenes of Jansenist convulsors. After having reproduced the substance of these facts after the very narration of the Sieur de Montgeron, one of them! and the other ? agree to acknowledge sincerity, they come to conclusions that misrepresent their defeat.

M. Bersot reports to Dr. Bertrand, who brings everything back to magnetism. "When we compare all the facts that we have just quoted," he says, "we find that they bear witness to a number of extraordinary faculties that, according to Dr. Bertrand, can be summed up as: External insensitivity. A sleepwalk, for example, sings, and without any alteration of voice, while one plunges forty or fifty pins into his body.""That's all! Of course it's not enough. We even question the principle of a solution to which we are referred; for if magnetism presents phenomena similar to those whose character we discuss, we already classify them out of the natural order, unless we are explained by nature this suspension of its laws. But we shall return to this subject in the area of magnetism.

M. Figuier seems more explicit; in the end, he also refers to the doctors!: to Hecquet, Cabanis, Calmeil, Montègre; and, in the end, unsatisfied with their comments, he comes to put into suspicion the accounts which he declared earlier out of reach, but which are wrong to resist rationalistic interpretations. "It must be agreed," he says, "that the examples we have just cited are less clear than those of the convulsors. But, on the other hand, the facts here are not well verified. It has often been recognized that these fanatics, in believing themselves to be invulnerable, are making a strange illusion."""That is to say, for every attentive reader, that we get rid of the embarrassing facts by denying that they are properly verified, and that those alone must be considered true who are not embarrassing. The process is convenient rather than logical and loyal;

VIII. — But let us see in more detail the medical solutions in this cause, which is systematically assigned to doctors. Taking the facts as they are told by the eyewitnesses, we ask for a plausible explanation taken from the natural order, since it is obstinacy to argue that nothing here exceeds nature.

How did these bare swords, these sharp iron rods, these sharp shovels pushed by vigorous hands, not cause the blood to flow, not penetrate the cloths, not tear the breasts, not pierce the gossip, not die the eyes?

If these instruments did not enter the flesh before, it is probably, says Dr. Charcot, that they were being pushed only weakly; as for the ischemia, it is a phenomenon that occurs from far and far in hysterics. Citons?. "This ischemia, which is further pushed to this degree is quite rare, may explain certain facts that are considered miraculous. In the outbreak of Saint-Médard, for example, the sword blows carried to the convulsants did not, it is said, produce haemorrhage. The reality of the fact cannot be repelled without examination... This was almost always the case, the criticism showed, of the hysteria pushed to the highest point; and so that on these women, struck with anaesthesia, a wound by a pungent instrument, such as a sword, was not followed by a flow of blood, it was enough, you understand from the above, that the instrument was not pushed too deep (!!).'" — It is an equivalent admission that if things happened as Carré de Montgeron, Dom La Taste and others tell them, Dr. Charcot wa did not explain. Dr. Bourneville? insists more on the absence of bleeding and sensitivity in the scenes of crucifixion whose convulsionaries gave the spectacle. We point out to the master and disciple that the capital here is to explain invulnerability, which they do not do.

But let us look at this precise point of sensitivity.

How did these impressionable women get these murderous blows without testifying to any pain? — (It is, the unbelieving doctors tell us, that all these girls were hysterical, and that anesthesia is one of the ordinary effects of this neurosis. In several morbid states and conditions, especially during seizures, the body is affected by insensitivity. Sometimes it is the whole body, sometimes one side, a member, an organ that ceases to transmit external impressions to the consciousness. We sting, we sew, we burn these parts, the subject smells nothing. — It is rare for scholarly and unbelieving medicine to address the issue of anesthesia without alleging the convulsors of Saint-Médard. It establishes in principle a solution the very fact that should be explained. We have no interest in challenging the anaesthetic effects of hysteria; let us only see if the interpretation currently fits with the facts.

Anesthesia is the absence of sensation, as its opposite hyperaesthesia is an exaltation of sensitivity. But not only did the Jansenist convulsors not feel pain, but they jubilated with pleasure under the strange help that should have broken them. Comment accorder tout cela? :

The pleasure, continue the imperturbable doctors, is as easy to explain as the absence of pain. These subjects were suffering from morbid affections to which these external violence brought relief, and from all those who exalt the feeling of enjoyment, hysteria is in the forefront. The ordinary seat that harm affects women, seems to Dr. Charcot! a natural explanation of the well-being that these repeated blows on the flanks brought to the hystericals of Saint-Médard, In these violences, there was basically a recipe of voluptuousness, according to the remark of Calmeil?, and the alienist scientist comes to this pungent conclusion! "In total, I contact and the repeated impression of the blows produced on the convulsors the effect of a kind of salutary massage, and made less poignant or less sensitive the tortures of hysteria."

If we understand, this means that the convulsors were affected by both anesthesia or lack of sensitivity that prevented pain, and hyperaesthesia or excess sensitivity that increased pleasure. The pros and cons are too much at once.

That's not all. If physiology is in disarray here, physics is even more lethal. How did these beatings, with big logs, thirty-pound chenets, more than twenty-pound pebbles, the enormous weight of twenty men trampling on a half-naked body, not crush flesh and bones? Shouldn't you have lost your mind, or should you turn to people who no longer have it, to bring back this violence to calming friction and a healthy massage? There is no mention here of anesthesia or hyperaesthesia, but only of invulnerability, physical resistance of cellular tissues to external physical action. Iron and fire may not be felt; they are not less incised or burned; they do not suffer from the bruising blow, from the pressure that crushes, either; this does not prevent one from being bruised or crushed. If anaesthesia occurs only during the crisis or transport, crisis and past transport, we will feel the ruptures and rumblings that we had seemed insensitive: the ecstatics ? are subjected like the others to these conditions, unless there is a miraculous exemption. Is the insensitivity constant: tears, piqüres, burns, and death of the body. In either hypothesis, we should be expounded by these violent blows which, according to the most elemary laws of physics, had to pierce or crush them, remained intact.

We are told that there were many wounded and even killed; that is, in these the laws of physics had their effect: we ask why they did not have it on others, on all without distinction.

M. L. Figuier tries an explanation which he reproduces from Hecquet and Calmeil. "It must be added," he says, "that among the fanatics of Saint-Médard the blows were never administered only during the convulsive torment, and that then, as M. Calmil, the meteorism of the belly, the state of spasm of the uterus on women, of the food channel in all the sick, the state of contraction, of erethism, of turgescence of the fleshy envelopes of the muscular planes that protect and cover the abdomen, chest, main vascular trunks and bone surfaces, had to contribute singularly to attenuate, cushion and cancel the violence of the blows... The incredible resistance of skin, cell tissue, the surface of the body and the members of the convulsors to shocks that seemed to tear or break them, is likely to excite more surprise. However, this can be explained. This strength of resistance, this insensitivity, seems to be due to the extreme changes in the sensitivity that can be brought about in the animal economy by any exaltation. Anger, fear, all passion, in a word, provided it is brought to its climax, can produce this insensitivity. Montègre cites the fact of a butcher who, in a transport of anger, so violently struck his established with his fist that the mark of his fingers remained printed on the wood: nevertheless he had not experienced any painful sensation of this violent blow. The moral dexaltation state often extinguishes all sensitivity. Warriors wounded to death, in the midst of a fight, continue to fight without knowing their wounds, until they suddenly fall..."

M. Figuier did not tarry on insensibility: he said nothing probant about the physical strength of resistance. However, let us add to his discharge that his conclusion! is perplexed, and that it seems easier to reject the facts than to explain them.

What we say about the blows of the sword and the blows of the club to which the convulsors resisted, is also suitable for the test of fire. How did these braces, above which stood, wrapped in a simple sheet, the Sonnet?, nicknamed Salamandre, have no virtue on it? Montègre* brought this strange reason, 90 years ago, that it happened in the scenes of magnetism. But who would have been curious to know why the fire did not burn the magnetized, what would the perceptive doctor have answered?

Concluons. The following alternative is necessary to good faith and logic: to reject the facts as they tell Carré de Montgeron and other eyewitnesses, or to give up explaining them by the natural laws of physiology and physics. Consequently, natural analogies are not sufficient to justify these invulnerability phenomena. However, if one accepts this conclusion when it comes to evil prestige, who will want to challenge the facts of truly miraculous and divine invulnerability? What the Spirit of evil realizes through deception and malice, God, infinite power and goodness, will be able, more importantly, to accomplish.

To sum it all up in two words: that nature presents among the morbid affections analogies with miraculous independence that frees from external servitudes, we do not contest it; but that all the phenomena of this order alleged by the mystic did nothing miraculous, and return to the bottom to natural anomalies, this is what has not been demonstrated and will never be: to undertake, it is to violate at the same time and CHAPTER X

ANALOGIES RELATING TO THE MORBIDA STATES 3° DISEASES ANALOGUES TO DIABOLIC IRRUPTIONS The maladic states that seem to limit to demonic possession: hysteria, — epilepsy, — the chorea or dance of Saint-Guy. - Madness and Dr. Calmeil. — Authentic signs that distinguish the possession of this morbid violence from nature. - Disease and possession may coexist. — General nature of accesses which have similarities with obsession, — In particular, hypocondria and eroticomania. — Principles to distinguish these states from the evil assault.— In the absence and insufficiency of positive signs, do not affirm the evil intervention. I. — This last chapter, on the analogies that medicine arouses to mysticism, aims to distinguish two things which one puts a particular obstinacy to be confused, namely: the evil assaults and certain violent crises of nature. There may not be a situation where unbelief affects more assurance and provides more disdainful challenges. We have already said that the demon ostensibly torments the man in two ways: when he invades the body, the tyranny and the agitation within as his thing and his organ, it is possession; when he stands outside and tired or delusional the senses, he strives to reduce the will, it is obsession.

Any organic disturbance that seems to remove the body from the empire of the soul and deliver it to a foreign power, reminds us of possession, and we would not dispute that I was more than once, by oblivion of the rules laid down in the official ceremonial of the Church, confused one with the other. Reasoning in the opposite direction, rationalism wants to see demonic eruptions as the best demonstrated only natural infirmities. The truth is that possession coexists quite often with illness, and that, more often than not, since it is the ordinary law, disease exists without possession. In order to prevent contempt, and to refute medical assimilations, let us signal the morbid disorders that ignorance might falsely attribute to the demon or with which false science pretends to confuse the true evil assaults, and remember the authentic signs that surely make Satan's extranatural intervention recognized.

Let's get back to hysteria first. We have already said that it is characterized at one of its periods by violent and bizarre accesses, during which the patient, outside of himself, is agitated. Sometimes, in addition to the disorderly movements of the body, there are rages of blasphemy, anger, and obscenity, as they would be, enclosed in the flesh, the revolted and filthy spirits.

It is understandable that credulous and superstitious people, little accustomed to morbid anomalies, tend to see an evil genius under this violence of nature. On the other hand, strong minds, systematically opposed to any supernatural, diabolical or divine, bring possessions back to these eccentric diseases and medically qualify them, which exempts them from any other evidence, hysterodemonopathy 1. Above all, by founding, in a learned word, epilepsy or any other evil with hysteria, the evidence is at its peak. "If we call indifferently these attacks demonic accesses or accesses of hysteroepilepsy, it is that for a long time we believed that the demons were the real agents, living, that caused these morbid phenomena. These symptoms are quite the same, and we only need to read the description of the demonic attack of the past, to recognize that it is absolutely identical to the hysterological-epileptic access of today?" The writer we quote fully reveals his thought by the very title of his articles: The demoniacs of today? and the demoniacs of the past; the demoniacs of today are fools; those of the past were no other thing.

It would be more right to make everyone's share today as it was in the past, to leave to man what is man's, and to impute to Satan what comes from Satan.

II. — The epilepsy, which the ancients called sacred evil, and which we still call the upper ill, is approaching the demonic invasion by the suddenness and violence of its attacks.

"A person, apparently healthy, feels suddenly caught with a kind of vertigo; he makes an involuntary and unarticulated cry, immediately loses knowledge and feeling; then his face, his limbs, his whole body, are agitated with rapid, abrupt, saccadated convulsions, more pronounced on one side than on the other; a foam, often bloody, comes out of his mouth. After a few minutes, the convulsive shaking becomes a little more

1 Cf. Cazmeiz, De la pretty, 1. 8, c. 2, t. 1, p. 254-275; 1, 4, c. 3, t. 2, $ i ve Ricuer, Revue des Deux-Mondes, 15 Jan. 1880, p. 356. rare, are more unequal; insensitivity persists; there occurs a coma from which nothing can draw the patient. The coma gives way to a kind of hebetement, astonishment, and finally drowsiness, in which there is often a marked snoring: after a more or less long time, knowledge comes back, and with it, gradually, sensitivity... This is an ordinary attack on epilepsy. It lasts a few minutes for seizures, one or two hours for coma, a few hours for drowsiness...

"A kind of fatality, attached to their disease, was caused that, in the early historical times of our science, and still since then, the peoples and even the men of art have accused of this evil some sacred influence, as some names prove, of which Hippocrates first demonstrated absurdity!"

The epilepsy has been particularly confused with demonic possession, and today we are trying to confuse demonic possession with this evil: two excesses also opposed to the righteous middle of the truth.

IT. — The same applies to the chorea or dance of Saint-Guy.

"The acute-shaped chorea," says the author, "which we have just taken from the description of the epilepsy, recognizes itself to the violence of disorder or convulsions, as well as to the generality that these symptoms affect. The trunk is drawn in any direction; it rolls and twists itself in the most frightening way; the limbs are subjected to incessant disorderly gestures; the figure is delivered to the most unforeseen grimaces; the mouth is twisted, closed, opened, moved; the strokes creak; the eyes are opened, closed unequally, directed in all directions and without any concordance in their every wrinkles are shown and exaggerated; it becomes impossible for the patient to take, grasp, or direct the surrounding bodies to a certain point; he cannot carry to his mouth, swallow, or chew solid or liquid foods; he can only with the greatest difficulty to articulate some incoherent syllable syllables, or by surprise render the sound and articulation of a few words... Rest is impossible, and sleep suspends only imperfectly the agitation of the unfortunate choreical... In this universal disorder, it is quite difficult to know how far the disorder of intellectual faculties extends. The sick seem vaguely to understand what they are told; but the answers, the explanation, even by gestures, are impossible to them; the kind of impatience whose convulsions are accompanied is often the only positive sign that they give of their preserved intelligence.

"The chorea, in some subjects, does not cross the narrow limits of a region, of an apparatus. Sometimes the vocal apparatus alone is troubled in its functions, and the voice mimics imperfectly, and as to the sounds and rhythm, the cry of certain animals, the japping of the dog for example... At other times, the muscles that fit into the pelvis are the only ones in spasmodic contraction, and a kind of deerotomania seems to sustain the excitement whose genitals are greedy. Sometimes the muscles of a single organ or a single limb will be affected: those of a leg, arm, figure, eye, for example. This will result, or the irregular movements of these parts, in bizarre inequalities in their position and direction, or in singularities in the expression they are charged with: here singular sombresauts, there bizarre contortions of the figure, involuntary blinks of eyes."

What's surprising that at ages of a rudimen science DISEASES ANALOGUES AT POSSESSION 139 the cause of such strange agitations in the intervention of an invisible and evil being? During the Middle Ages, furibund choreomanies reigned on several occasions in various countries, which were then held for demonic eruptions, and which were perhaps, at least in certain places, only natural epidemics of the dance of Saint-Guy; for to pretend that everywhere and always everything was natural in these agitations, that there would never be any evil intervention, is to say more than we know.

IV. — Most of the morbid disorders we have just reported involve a more or less severe mental disturbance. When this disturbance in conscious life occurs, in a transient or chronic way, without any character other than this very disorder, it is madness. There are generally two reasons for this partial or total suspension of reason: one physical, consisting of a brain injury; the other moral, a consequence of passions on this instrument of thought; for it is difficult, even in this latter case, to conceive of mental disorder without any prior or concomitant alteration in the organs.

Strange thing, which betrays the concern of the bias taken and the embarrassment of the solutions!As soon as the unbelievers perceive a natural analogy that is confusing, immediately to shout: That is the mystic! The hysteria, with its periods of sleep, anesthesia, hyperaesthesia, fury, hallucination, ecstatic suspension, seems to them the true field of mystical illusions, such as visions, ecstasy, possessions, obsessions. When the turn of madness comes, it is it that embraces all forms of prodigies reputedly supernatural. We have ruled out hysterical analogies; we still have to discuss those that are derived from madness, and with all the more care, as medical rationalism boasts highly of having definitively assigned to mysticism its true place among the mental aberrations that sadden and dishonor humanity.

Between the works of this kind which are the law in unbelieving medicine, we will quote in the front line that of Dr.Salmeil, published in 1845, under this solemn and significant title: DE LA FOLIE, CONSIDERED UNDER THE POINT OF PATHOLOGICAL VIEW, PHILOSOPHIQUE, HISTORICAL AND JUDICIAL, SINCE THE RENEWANCE OF SCIENCES IN EUROPE UP TO THE XIX? SITE; DESCRIPTION OF THE SCIENTIFIC OR COMPLIQED SPECIFIC DELIRING POPULATIONS AND REGISTRATION IN THE MONASTERIES. EXPLANATORY STATEMENT OF CONDEMNATIONS TO WHICH THE MECONIZED FOLIA IS REQUIRED. This book, written in a tone of competence and impartiality capable of making illusion, very curious moreover by the details of erudition that it accumulates, and even more by the theological and historical blunders of which it abounds, ranks most of the mystical phenomena among the various brain disorders that constitute madness, under the names of theomania, demonolatry, demonopathy. Is it believed? It is Jeanne d'Arc, the glorious virgin of Orléans, the liberator of France, who opens the series of alienates whose learned doctor of Charenton describes dreams and misfortunes'. Others, even more famous, who, before and after it, received the grace of divine enlightenment, are not better treated: the Prince of the Apostles?, Saint Catherine of Siena ê, and in general all the ecstatics, were but hallucinates; in the long enumeration of the possessed and the sorcerers, from the 17th century until the end of the last century, not one who had had any harm other than that of madness: during these three hundred years, all the exorcisms of the Church, all the sentences of the judges in matters of witchcraft carried false; and, in the author's mind, it was obviously the same of earlier epochs. He rejects on theologians the rigors whose poor clients, the madmen, became victims in these ages of ignorance. We have the misfortune of being a theologian, and without any intention of burning any witches, fools, or doctors, we maintain the old distinction between mental illnesses and the true mystical states. Will we renew the admission that the theologians and jurists of ancient times could be mistaken and take for extranatural phenomena cases of madness; there was not - in the past - only the doctors of fallibles. We agree that, even today, contempts are possible, easy, real, if one wants, and that many people are wrongly seeing miracles where there are only anomalies of nature. But that's where our concessions stop. Whatever the errors of fact, the truth is that the phenomena of mysticism and the disturbances of madness are two very different orders, two orders that one manages to distinguish without too much effort, using already acquired notions and simple common sense.

The varieties of mental alienation are beyond description; one can only indicate the most general forms'. Sometimes it is hallucination, which makes you touch, see or hear what has no external reality; sometimes a fixed idea to which you attach everything, a lubie that exhausts the activity of the mind, or sometimes laughters and seems to increase its power. All extremes come together: they are in turn incoherence of thoughts, impressions and words, or the stupid mutism of imbecility; the mistrust that multiplies alarms and sees everywhere traps, betrayals, perils, or the illusion that makes us believe in the strangest transformations, in all dreams of good or bad fortune; the stupor that paralyzes, or the fury that bursts into insults, blasphemys, and violence.

We do not pretend to strictly define madness, nor to draw a strict nomenclature of its different species; we leave this care to the doctors, who have some difficulty in enough t. We simply describe the most general and common external events.

V. — In this multiplicity of aspects, we only have to consider affinities, true or apparent, with mystical phenomena, or rather with diabolical possession only. But madness can't make you think

1 Descurer, The Medicine of Passions, 1st P., c. 11, t. 1, p. 287, 3rd ed.: Psychological science cannot succeed in giving an exact definition of madness. In this impotence, higher minds have at least sought to classify the many forms it takes, but they have not been happier in their efforts. The sad or cheerful, mild or violent nature of this affection; its walking, sometimes acute, sometimes transient, sometimes chronic; its instantaneous, long or persistent duration; its periodic or irregular returns; the instinctive, affective and intellectual degradations it presents, from mere distraction to complete abrushes, where there is no more sign of perception, everything opposes the embrace of a nosological framework and the discovery of a measure, of a criterion specifying the point where reason ends and madness begins...

The elders distinguished madness in mania and melancholy; they meant by general delirium, and by melancholy a partial delirium. As an alternative to the generic expression of mental alienation to that of madness, Pinel admitted four species of essential deberrations of understanding, namely: 4° mania, which he defines a general delusion, with agitation, irascibility, leaning to fury; 20 melancholy, exclusive delusion, with abjectness, morosity, inclined to despair; 30 dementia, particular debility of the acts of hearing and will; 40 lidioticism, a sort of stupidity, more or less pronounced. to Satan's ation of the body of man, than to extreme attacks of anger and rage, because one believes oneself and is believed to be possessed, or finally because one realizes prodigies that betray or cause to suspect a superhuman virtue. Of these three signs, the last one deserves to be discussed alone; the other two offer no authentic character of possession, and, whatever the rationalists who repeat themselves to one another, but without proof, this slander, the theologians, let alone the Church, have not inscribed these extravagances of words and gestures among the demonic signs of the demonic irruption. It would seem, by reading some writers, that Catholic doctors have never seen that possessed in fools, as well as by an aberration in the opposite sense these writers stubbornly see only fools in possessed ones. Let us not appear divided where we agree; no, extraordinary frenzy, nor the persuasion that one is possessed, prove in no way that one is such. To affirm the presence of the demon, we need positive marks, external facts that accuse in man a causal greater than man.

This conclusion extends to all the morbid conditions that we have just reported. In the most extravagant seizures of epilepsy, hysteria, chorea, dementia, there is nothing to conclude possession as long as there is no prodigious sign of both superhuman and evil intervention; but when this sign occurs, whether disease or not, it accuses the presence of an agent superior to man.

We have indicated elsewhere £ these decisive characters by which Satan betrays his identity; we only have to remind them here to show the essential difference that exists between the above-mentioned morbid crises and the truly evil crisis.

According to the Roman Ritual!, these are the signs that reveal the presence of the demon: converse in a language that has never been learned, discover distant and hidden things, deploy forces that naturally surpass ‘age and the condition of the subject. The theologians attach to these marks the following: an extraordinary science in a person who would not have received instruction, or a rare skill in the arts without any prior training, the prompt obedience to exorcisms, the impression of horror produced by the unexpected contact of sacred things. The more these signs are multiplied, the more conclusive they are, as the Ritual observes. Of whatever nature they are supposed to be, these notes have this common and necessary character to detect a power that surpasses that of man.

VI. — These are the authentic signs of possession. But let us rush to add that while diseases can exist and occur regularly outside of the evil action, however, the evil action is combined as naturally with morbid disorders, and preferably with those that affect the mind, whether it determines them or joins it. The well-known crises of epilepsy, hysteria and madness therefore do not exclude the otherwise formidable access to possession, and it is wrong that the assertion of human evil would infer the negation of evil evil: one does not prevent the other. Let us boldly conclude against rationalistic medicine that any possession is not a pure natural disease; that, if there is sickness without possession and possession without disease, however, both may coexist; and that, separated or simultaneous, they distinguish one from the other by characters easily recognizable and certain.

VIT. — The difficulties are greater with regard to obsession, which we still have to discern in the midst of multiple incidents with which it tends to confuse itself.

The purely external facts well-recognized and surely distinguished from hallucinations, such as terrifying or corrupting appearances, tumultuous noises, blows, avanias of all kinds by which the demon worries those he has permission to molester, are subject to the ordinary conditions of knowledge and certainty required for other sensitive phenomena. The same is not true of inner disturbances, subjective impressions that push to evil, obsessions, in a word, that through the body reach the soul, and by the senses shake the will. Here one can easily misunderstand, because the organism naturally undergoes disturbances very close to these evil offenses.

The hallucination is one of the usual forms of these trials, which we discussed earlier. With or without hallucination, the morbid accesses which, by constituting opportunities of sin for man, limit themselves to Satan's violence, take on one or the other of these two characters: sadness or love, and this double passion, carried to excess, can be reduced to two well-known malady states, the first to hypocondria, the second to eerotomania.

VII. — Hypocondria, or black disease, is difficult to define!, and the disciples of Hippocrates are so perplexed about the nature of this evil that they do not even agree on the part of the body where he resides, one placing him in the abdominal viscera, another in the gastric region; these in the nervous system in general, these in the brain in particular?.

Whatever the intimate nature and siege of the disease, the characteristic external effects are an excessive concern for health and a dark sadness that makes people and situations worried, dark, suspicious, and casts a grim veil on them. Just as hysteria is the lot of women, hypocondria occurs preferably among men?.

When dark ideas go so far as to remove the use of free will, it is then one of the forms of mental alienation called lypemania, i.e. the madness of sadness, and quite alien to obsession, which has as its objective a free and responsible will. It is therefore a question of impressions and suggestions, which leave the exercise of moral freedom to stand, not in this sense that it can always contain and direct by mastering the sensitivities and organs, but at least to this extent that it can be helped1 BracHeT, Treaty of Hypocondria, 3° P., c. 1, p. 345: The word hypocondria is composed of two roots, nò, sub, and yévègos, cartilage. This name was created by the elders, because they placed the seat of the disease under the costal cartilage, in the hypocondres. Although this name has been most generally adopted nowadays, it is not the only one... This tendency of minds to constantly seek new denominations, to multiply synonyms, proves that those that have been created do not fully satisfy. Thus we can only applaud the efforts made to find a denomination that could express, in a very exact and unconfusional way, what is held in its own foreground, whatever its good or bad fortune against outside violence.

And now here's the difficulty. These misconceptions of sensitivity that disturb and desolate: melancholy, bitterness, extreme anxiety, distrust, horrible images, impulses to crime, agitations of anger, fear, despair, all these upheavals, to whatever degree they are supposed to be, can be the effect of disease or evil obsession, and even of one and the other at the same time: how to distinguish true causality?

The difficulty is no less, if not greater, in some assaults that threaten purity, in the violent turpitudes of the Aerotomania. We mean by this word a tyrannical inclination in the order of voluptuousness. When tyranny primarily affects the imagination or has as its object a determined person, this qualifier is preferable to it; when it occurs in the organs, it takes the name of satyrosis for man, and that of nymphomania in the woman. Without entering into distinctions and details that alarm indecentness, we include these various accesses, whatever their form and character, under the generic name d-erotomania.

It is indisputable that nature is subject to these upheavals, without the need, in order to excite them, of any evil maneuver. They often occur in hysteria, and are one of the most common punishments of abuse of passions. They may also result from a special organization, an idiosyncrasy, as expressed by physiologists, which almost invincinates.On the other hand, these odious excitations fully suit the tempting role of the filthy spirit, as we have said in speaking of the passive trials that precede the contemplative life ‘, of the obsessive? and the evil turpitudes °.

Here again, how can we recognize what is man and what is demon?

In other words, in the dark affronts of sadness, mistrust, hatred, anger, despair; in the unclean ardours that consumes the soul and body, when must we see a disease? when, a satanic violence? when, one and the other?

IX. — Voici notre réponse.

When the devil openly declares himself by duly recognized external manoeuvres, and the organic and psychological upheavals coincide, begin and end with these extrinsic signs, there can be no doubt that they are due to Satan's action.

Similarly, when, by subsequent revelations sufficiently guaranteed, Our Lord denounces the tempter as the agent of these troubles, which is seen more than once in the lives of the saints, among others in those of Saint Catherine of Siena +, Saint Angèle of Foligno *, Saint Madeleine of Pazzi , there would be an unwillingness to seek another cause for these cursed suggestions.

Nous allons plus loin. If it happened that a person, hitherto calm by temperament and virtue, suddenly found himself, and without apparent sensitive cause, seized horrific uprisings of hatred, despair or impurity, which would fall with the same suddenness, one would be allowed to see there a storm immediately excited by the tempter; more importantly, if these sudden emotions occurred under the blow of a malefice thrown unexpectedly by an enemy hand. Who sees only in such encounters nature is for nothing in evil, and that it comes right back to the filthy and disturbing spirit?

In cases where, on the one hand, temperament or extrinsic circumstances predispose to these intimate disorders, and, on the other hand, the signs of evil action are irrefutable, the logical conclusion is that evil is connected to this dual cause: such simultaneousity is nothing that can be astonished.

X. — Apart from these conjunctures, however violent crises may be, while using supernatural means to appease them, there is no reason to exclude evil from the nosological framework of nature. And if, in addition to the lack of a positive sign of extrinsic intervention, the organization of the subject, his background, the current conditions in which he finds himself, were sufficient to explain the disorders he feels; it would have been even worse to assert something other than a mere organic disturbance. The supernatural does not assume himself, he proves himself; here nothing betrays his presence. *

Under the same principle, in questionable cases, it must also be prohibited to conclude with the evil supernatural, without however absolutely rejecting it.

The Church gives us the example of this cautious reservation. It authorizes the use of exorcisms, at least in public and officially, only on fully authentic signs of demonic intervention; and, in canonization trials where it repeats precautions to pronounce only wisely; it does not qualify as demonic assaults of strangeness which can be attributed, with some likelihood, to morbid and natural disorders.

This wisdom of the Church must serve as a rule to contain the impatience of our human judgments.

These are the morbid analogies that sincere science and systematic unbelief point out to the theologian, one to recommend prudence, the other to make it a pretext for negation. May we have fulfilled the righteous requirements of the first, and victoriously refuted the arguments of the second. CHAPITRE XI

THE EXCENTRICITIES PRODUCED BY THE HALLUCINATOIRE IVRESSE Both forms of artificial overexcitation. — Ingestion of intoxicating and toxic substances. — Description by an opium eater

fantastic reveries due to this narcotic. — The hashish, its wonderful effects experienced and told by Théophile Gautier. — Mechanism of normal play of imagination, hallucinations, and visions

imaginaires, soit divines, soit diaboliques. - Principles for recognizing this diversity.

I. — Any organic and mental state in which man is abstract from the outside world and captivated by more or less striking visions, recalls the mystical attractions and illuminations that remove the soul from the dark regions of the senses, to carry it to the luminous spheres of love. In the preceding chapters we have studied the false analogies requested in turn to human deception, to the constitutive nature of both the soul and the body, to the acquired habits and morbid deviations. We still have to report and discuss some extraordinary artificial states, in which the lucidity of the mind survives, at least in part, the suspension or misleading of external senses. 152 ARTIFICIAL SUREXCITATIONS =

The distinctive character of these phenomena of a new genre, which today occupy a large place in the controversies relating to mysticism, is that they result from an excitation freely provoked in the organism.

The means used to produce these kinds of effects are reduced to one or the other of these two forms: ingestion in the body of an exciting and disruptive substance, or external manoeuvres that result in chaining the senses at the same time as they repeat the acuity of the mind. This second form, sufficiently characterised by the generic designation of magnetism, will be the subject of a special and in-depth study.

II. — In this chapter, we propose to mention certain intoxicating and narcotic substances, the absorption of which determines cerebral disorders more or less intense, more or less bizarre, having some relation to the mental overexcitations of the mystical order.

Intoxication due to wine and other common drinks, or even alcohol and absinthe, do not interest the questions that are the subject of our study!: we have not yet considered using against mysticism the visions of drunken people; except for the Sabellians, who were looking for heavenly manifestations?, no one misunderstands the character of the divagations born of drunkenness. Perhaps the hallucinations determined by the opium and hashish offer some distant analogies with the drunkenness of the ecstasy and demonic illusions. That's what decides us to report them here.

I. — L-opium, taken at moderate doses, provides fantastic and voluptuous dreams; but long use and abuse lead to hallucinatory exaltations, night nightmares, before leading to brutting, stupidity.

The first two phases were picturesquely described by an Englishman, Thomas de Quincey, who had made it the sweet, then cruel experience. The enjoyments of the trial gradually raised the dose, and our Englishman came to absorb three hundred and twenty grams of the narcotic perfid. The hour of atonement soon rang; it was around the middle of 1817.

"The first thing that forced me to notice a significant change in me," says this interesting opium eater, "was the return of these visions to which childhood alone or the great states of irritability are subject. At night, when I was awake in bed, long processions passed by with a dreadful pump around me; I heard endless stories, sadder and more solemn than those before OEdipe or Priam. At the same time, a change took place in my dreams; a theatre suddenly seemed to open up, to light up in my brain; it presented me with night performances of more than human splendour... It seemed to me every night that I went down, not in metaphor, but literally, in undergrounds and bottomless abysses, and that I felt like I was going down without ever having the hope of being able to climb up... If a dream brought me an image that I had interviewed one day of my life, by virtue of a well-known law of nervous organizations, this stone of chance thrown into the circle of spiritual waves, expanded to infinity. Thus a Malay, who had rested for a few hours in my home, evoked the immense and fabulous Orient. Under the related double condition of tropical heat and vertical light, I collected all creatures, birds, beasts, reptiles, trees and plants, uses and shows, which are commonly found throughout the tropics region, and threw them away in China and Indonesia. By a similar feeling, I seized Egypt and all its gods, and brought them under the same law. Monkeys, parrots, kakatoes, stared at me, hugged me, grimaced me, or jacased on my account. I was saving myself in pagodas where I was, for centuries, attached to the top or locked up in secret chambers. I was the idol, I was the priest, I was worshipped, I was sacrificed. I was running away from Brahma's anger through all the forests of Asia, Vischna hated me, Siva gave me an ambush. I suddenly fell to Isis and Osiris; I had done something, they said; I had committed a crime that shuddered the Ibis and the crocodile. I was buried, for a thousand years, in stone beers with mummies and sphinxes, in narrow cells at the heart of the eternal pyramids. I was fucked by crocodiles with cancerous kisses, and I was lying, confused with a multitude of inexpressible and viscous things, among the muds and reeds of the Nile... It was only in those dreams, with one or two slight exceptions, that the circumstances of physical horror came into play. On every being, on every form, on every threat, punishment, dark imprisonment, glorified a feeling of eternity that caused me the anguish and oppression of madness...

"The feeling of space, and later the feeling of duration, were both excessively increased. The buildings, the mountains, were too large to be measured by the gaze. The plain stretched and was lost in vastness. This, however, was less frightening to me than the extension of time: I sometimes thought I had lived seventy or a hundred years in one night; I even had a dream of thousands of years, and others who passed the bounds of everything that men can remember.

"The most careful circumstances of childhood, the forgotten scenes of my first years, often relived in my dreams; I could not have remembered them, for if they had been told to me the next day, I would have vainly sought them in my memory, as part of my own experience. But, placed before me as they were, in dreams and apparitions, and clothed with all the surrounding circumstances, I recognized them immediately. One of my close relatives once told me that, in his childhood, he had fallen into a river, and that at the time when death was about to reach him without unexpected help, he had seen his entire life in an instant, until the smallest accidents, present himself in his eyes as in a mirror, and that he had felt at the same time the singular faculty of grasping the whole as well as the parts. I believe in this story, based on the experiences I've had... I find the same thing in modern books, accompanied by a remark that I also believe true, that the dreadful book of accounts of which Scripture speaks is the soul itself of each individual...

"Until then the man's face had interfered with my dreams without any special power to frighten; but what I will call the tyranny of the human face came to be discovered. It was on the rising waves of the ocean that it began to show itself; the sea was as paved with countless figures facing the sky, weeping, sorry, furious, rising to the surface by thousands, by myriads, by generations, by centuries. My agitation became infinite, and my spirit leaped and rolled like the waves of the ocean; it was the reminiscence of my perplexed wanderings at the DTA NE _ 156 ARTIFICIAL SUPEREXCITATIONS

"I had seen in my youth a corpse lying on the spot to a dream that I had quite frequently.

"It seemed to me that I was in bed, and that I had woken up in the night. When I put my hand down to raise my pillow, I felt something that was yielding when I was leaning on it; it was a corpse lying next to me. However, I was neither afraid nor even surprised. I held him in my arms, and I carried him into the next room, saying to myself, "He's going to be lying there on the floor; it's impossible for him to come home if I remove the key from my room."

"I went back to sleep there; a few moments later, I was still awake: it was by the noise of my door that they opened; and this idea that my door was opened, though I had taken the key on me, made me a terrible pain. So I saw the same corpse that I had found on the floor. His approach was singular: it seemed like a man who would have been removed from his bones without removing his muscles, and who, trying to support himself on his folding and loose muscles, would fall at every step. Yet he came to my bed without speaking, and lay on me; it was then a dreadful sensation, a nightmare of which nothing could approach; for, besides the weight of his informed and disgusting mass, I felt a pestilential smell exhaling kisses from which he covered me. At other times, the corpse came to read over my shoulder in the book that I held in my hand, and his disgusting hair touched my neck and face.

"Let us judge the terror that such a vision must inspire: I remained still in the position where I was, dared not turn the page, and with eyes fixed in the ice on the terrible appearance. A cold sweat flowed upon my body; then the door opened, and I saw behind me (in the ice again) enter a procession hand their heads, and from the other long candles, which, in the light of a red and trembling light, cast a dull and bluish light, like that of the rays of the moon. They walked round in my room, which, warm as it was before, became icy; and some came down to the dark and sad hearth, warming their long and fat hands, and turning to me to say, "It's cold!"

IV. The hashish produces even more wonderful effects. We do not have to dwell on the composition of this electuary, in great use in the East, among the Arabs especially, as the opium in the Turks and Chit Confessions of an english opium eater, being an extract from the life of a scholar, and suspiria de profundis, being a sequel to the confessions, by Tuomas DE Quincey. — English, opium eater, by A. D. M, (Alfred de Musset), 1 vol. in-12, p. 80 à 221. Paris, 1828.

2 J. Moreau (de Tours), du Hachisch et de l'alienation mentale, 1845, D. 5-8: Hachisch is the name of the plant whose active substance forms the basis of various intoxicating preparations used in Egypt, Syria, and generally in almost all eastern regions. This plant is common in India and South Asia, where it comes without cultivation. It is a kind of hemp that differs very little from our hemp in Europe. The botanists named cannabis indica... The preparation of the most common hashish, and which serves as a sort of main condiment to almost all others, It is the fatty extract. The way to get it is very simple: the leaves and flowers of the plant are boiled with water to which a certain amount of fresh butter has been added; then, being reduced, by evaporation, to the consistency of a syrup, one passes into a linen. The butter charged with the active substance is thus obtained with a rather pronounced greenish colour. This extract, which never takes itself alone, because of its virous and nauseating taste, is used to make different electuaries, pasta, species of nougats, which one is careful to aromatize with rose essence or jasmine, in order to mask the unpleasant smell of the pure extract. The most commonly used electorate is that which Arabs call pawamec The leaves of hashish can smoke with tobacco... You have to take the hashish fasting, or at least several hours after eating; otherwise, its effects are very uncertain or completely null... In general, it takes little less than the size of a dawamese nut, i.e. about 30 grams, to obtain some results, nois, like alcoholic liqueurs in Europe Septen- 2nd trionale. We will simply quote the fantastic description due to the humorous pen of Théophile Gautier, telling a personal experience, and we extract this account from Dr. J's interesting work. Moreau, de Tours, entitled : pu HASCHISCH AND MENTAL ALIENATION !.

"Of all time," writes Th. Gautier, the Orientals, to whom their religion forbids the use of wine, have sought, through various preparations, to saute the need for intellectual excitement common to all peoples, and that the nations of the West content themselves with spirits and fermented drinks. The desire of the ideal is so strong in man that it is his task, as much as it is in him, to loose up the bonds that hold the soul to the body; and as ecstasy is not within the reach of all natures, he drinks cheerfulness, smokes forgetfulness and eats madness, in the form of wine, tobacco and hashish. "What a strange problem! A little red liqueur, a puff of smoke, a spoonful of a greenish paste, and the soul, this impalpable essence, is changed at the moment! The serious people make a thousand extravagances; the words involuntarily flow out of the mouth of the silencers: Heraclite laughs at the brilliance, and Democrite weeps!"

After this prelude, the spiritual serialist comes to his own experience. At his request, Dr.Moreau administered him a few grams of dawamese: the result was almost sudden.

"After a few minutes, a general numbness invades me. It seemed to me that my body was dissolving and becoming transparent. I saw very clearly in my chest the hashish that I had eaten, in the form of an emerald from which millions of small sparks escaped. The lashes of my eyes were lying indefinitely, swirling like gold threads on small ivory wheels that turned all by themselves with a dazzling speed. Around me, it was run-off and collapsing stonework of all colours, ever-renewed rowing, which I could not compare better than the games of the kaleidoscope; I still saw my comrades at certain moments, but disfigured, half men, half plants, with pensive airs of ibis, standing on an ostrich's paw, beating wings, so strange that I had to laugh in my corner, and that, in order to associate myself with the buffooning of the show, I began to throw my cushions in the air, catching them up and turning them with the speed of an Indian juggler. One of these gentlemen gave me a speech in Italian, which the hashish, by its almighty power, translated into Spanish. The requests and answers were almost reasonable, and were based on indifferent things, news of theatre or literature.

"The first access was coming to an end. After a few minutes, I found myself in all my coolness, without a headache, without any of the symptoms that accompanied the delivery of wine, and very surprised at what had just happened. — Half an hour had passed since I fell back under the hashish. This time, the vision was more complicated and extraordinary. In a confusedly luminous air, with a perpetual tingling, the billions of butterflies, whose wings rustled like fans. Giant flowers with crystal calyx, huge passeroses, golden and silver lilies, climbed and flourished around me with a crepitation similar to that of fireworks bouquets. My hearing had prodigiously developed: I heard the sound of colors. Green, red, blue, yellow sounds came to me by perfectly distinct waves. A glass overturned, a crack of armchair, a word pronounced low, vibrates ct sounded in me like thunder bearings; my own voice seemed so strong that I dared not speak, for fear of overturning the walls or causing me to burst like a bomb. More than five hundred pendulums sang me the hour of their voices fluffed, coppered, Argentinean. Each object touched made a note of harmonica or wind harp. I was swimming in an ocean of sound, where, like islets of light, some motifs of Lucia and Barbier floated. Such bliss never inundated me with his fragrances; I was so melted into the wave, so absent from myself, so rid of the self, this heinous witness who accompanies you everywhere, that I understood for the first time what could be the existence of the elementary spirits, angels and souls separated from the body. I was like a sponge in the middle of the sea: at every minute, waves of happiness passed through me, coming in and out through my pores; for I had become permeable, and until the slightest capillary vessel, all my being was injected with the color of the fantastic medium where I was immersed. The sounds, the perfumes, the light, came to me through multitudes of thin pipes like hair, in which I heard whistle magnetic currents. — In my calculation, this condition lasted about three hundred years, because the sensations were so numerous and rushed that the real appreciation of time was impossible. I saw that it had lasted a quarter of an hour.

"What is special about the hashish's drunkenness is that it is not continuous; it takes you and leaves you, ascends you to heaven and puts you back on earth, without transition. As in madness, we have lucid moments. "A third access, the last and the weirdest, ended my oriental evening: in this one, my view faded. Two images of each object reflected on my retina and produced a complete symmetry. But soon the magic dough, quite digested, acting more forcefully on my brain, I became completely insane for an hour... The visions became so baroque that the desire to draw them took me, and I made in less than five minutes the portrait of Dr. X..., as he m'appeared, sitting on the piano, dressed in brine, a sun in the back of his jacket. The notes are represented escaping from the keyboard, in the form of rockets and spirals capriciously pulled... Thanks to the hashish, I was able to make after nature the portrait of a farfadet. So far, I've only heard them moan and stir at night in my old buffet."

V. — These lengthy quotes on the extravagances that accompany the use of opium and hashish, show how prodigious a multitude of types and combinations of imagination is able to deploy under the action of ferments that invade and warm the brain. The brain mass is like a keyboard adapted in a way to the mental world; with each key corresponds an order of ideas, and with some keys, the orders combine with the indefinite.

According to the calculations of some physiologists, the brain would contain no less than six hundred thousand cells: it is this world of images born from external sensations that feeds the imagination.

In the normal state, reason directs this game and governs the series of these effects. Sleep is suspended from reason, and therefore the images follow the adventure, according to the organic impressions and arrangements. Apart from this natural relaxation, suppose any agent who simmers to this focal point of the nervous system, and exercises an action independent of the will: the cerebral keyboard thus escapes from the direction of the soul, which, astonished, sees the waves of images appear before his eyes, according to the physical excitation exerted on the instrument of thought.

The cause of these cerebral excitements, which take away the government of the mental world from the soul, can be diverse.

Sometimes it is an intimate disturbance of the organ itself, or a disorder that affects the entire circulation and vital movement; the instrument works, but without follow-up, without order, as in the capricious fluctuations of sleep: it is the morbid delirium.

Brain balance can be broken by the introduction of a disturbing element that invades the brain, overexciting or paralyzing the fibers; as drunkenness usually has these two phases: one of overexcitation, the other of dizzying. During the first t, the vagabond imagination exults, and the word betrays outside this mental disorder. Here again, the appearance and succession of images will accomplish without rule, without brake, without logical link. If the will tries to intervene, it may result in a new combination of the images evoked; but as long as the foreign ferment prevents the regular functioning of the brain, the mental divagations will proliferate; and if the element in question has the virtue of stupefying, producing complete anaesthesia, then any conscious mental exercise will be suspended. These are in particular the effects, which we have just described, of opium and hashish.

Let us now admit that instead of the human will that leads the ordinary and normal course of thought, it is an invisible power that touches the cerebral keyboard with a perfect knowledge of this game; it will bring forth to THE HALLUCINATORY IVRESSE 163 its will to the eyes of the mind the simple or combined images; it will give to the soul, without the soul cooperating freely, the most diverse performances.

This spiritual power can only be God or angels. God does not even need to resort to the body instrument to cause mental images to spring out; he only has to produce them within the radius of consciousness. Pure spirits do not have the same power; like other creatures, they undergo the laws of natural order, and, in order to act upon man, they must conform to the conditions of human organization; they reach the soul only through the body. Between the good and the bad angels, however, there is this difference, but only this one, knowing, that some move the instrument in the name of God and to bring in the images that manifest his will, while others have as their purpose in their maneuvers only to mislead and corrupt souls.

VI. — The difficulty is to recognize the principle, the hand, if one wishes, which, acting on the keyboard, evokes the images.

In the normal state, when the soul exercises its unimpeded action, it is she who claims responsibility for mental visions that respond to acts conscious of her will. The natural and organic law of the association of ideas gives rise to so-called lateral appearances, sometimes unwelcome, but which do not prevent soul from continuing the course of its reasonable life.

When, on the contrary, intellectual manifestations escape the initiative and direction of the soul, this can occur in two ways.

This is first the hypothesis of a high vision, followed, well conducted, and appearing to indicate the intervention of a reason superior to that of man. We must then look closely at it to see if it is the act of Phomme, or the work of an extrinsic agent; and, in the latter case, pronounce according to the rules that discern the divine from the evil.

If, instead of an orderly, intentional manifestation aimed at a precise end, there are only waves of images without sequels, an inconsistent display of paintings, baroque situations, fantastic performances without order, without purpose, without connection, all is explained by a disturbance, momentary or chronic, of the cerebral keyboard. When the cause of this disturbance is known, such as in drunkenness by spirits, opium, hashish, or any other physical ingredient having such effects on the organism, it is to this determined cause that they should be attributed. In such cases, the hypothesis of extrahuman, divine or diabolical intervention must be severely ruled out. God's intervention cannot, of course, be said of it; but it is less repulsive that the demon masks his coming under these outside of natural drunkenness; however, to admit it, it would require peremptory signs of a causality superior to man.

We do not have to repeat here the characteristic and distinctive signs of the divine and the evil; we are in the process of unravelling the human from what surpasses him, and, at this moment, to distinguish from mystical phenomena the divagations caused by opium and hashish. The eccentric nature of these phenomena, their dissipation and their bizarreness, indicate obvious hallucinations; one would have to close one's eyes to see something else. We are free to decorate these febrile exaltations, these refinements of suspicious voluptuousness, these horrific nightmares, all these mental inconsistencies of the pompous names of visions and ecstasy: the phenomenon remains what it is: a brain detachment that is without difficulty explained by the toxic nature of the ingested elements. CHAPITRE XII

LE MAGNÉTISME

10 HISTORICAL OVERVIEW The reason why magnetism was classified as natural analogies. — Mesmer et sa vogue. — Le marquis de Puységur. — Le docteur Pététin. — Le P. Hervier et François Deleuze. — Alexandre Bertrand, Baron du Potet and former Abbé Constant. — Braid et Azam. — Dr. Charcot's experiments at the Salpêtrière. — Magnetism and hypnotism in front of my learned bodies. I. — Magnetism has been occupying, passionate about and dividing the world of science for more than a century, and perhaps never a sensitive, palpable phenomenon, spreading out into the open, has subjected doctors first, the theologians then, and still today, to such torture. This torture, we know it to be subjected to; and by addressing such a complicated subject, also debated, on which the Church, questioned, has not yet made a decision strictly so doctrinal, we will not affect full security. Should magnetism take place, as many try to persuade, among the inexhaustible forms of human charlatanism? Is it, as many doctors do, and most professional magnetizers, a new or renewed manifestation of nature's occult forces? Would it be, as some think, a superstitious practice behind which invisible beings would veil their action? Or, finally, should these phenomena, depending on the occurrences, be seen as a mixture of duperies of natural force and demonic interference? — Such assumptions to be mentioned, to be discussed.

In order to escape the accusation of bias, so often articulated by us against the advocates of unbelief, we have classified the facts of magnetism as natural analogies rather than as evil counterfeits, with the reservation, however, not to sacrifice anything of our freedom, the right of examination and the logic of the conclusions. If, after discussion, magnetism seemed to us to exceed nature at all points, we would assign it to a power superior to man, i.e., in this case, to the demon; and therefore, in order to regain its logical place, the question would have to go back to the evil counterfeits: if that had been our reasoned opinion, this classification, we understand, would already be realized. If the facts found were recognized human work or maneuver, we would bring them back to man's deceit or deceit. If there is a mixture of natural and superhuman, we will try to sort out each other's share. In the last two hypotheses, human analogies suffice to justify our classification and our march.

II. — The history of magnetism is everywhere!: we will reproduce that what it takes to illuminate our exhibition, our examination and our conclusions.

The theory and the first applications date back to Mesmer. Antoine Mesmer (1734-1815) studied and first practised medicine in Vienna. As early as 1776 he presented, for his doctoral essay, a thesis entitled De Planetarum influxu, where the existence of a universally widespread fluid was affirmed, which linked the various bodies to each other and subjected the human organism to sidereal influences. The mineral magnet, in Latin, was like a condensation of this physical energy. Already, in 1772, in concert with Fr. Hell, a Jesuit scholar working at the Royal Observatory in Vienna, Mesmer made the first experiments on the sick of this virtue of magnet. He soon realized that the prolonged application of the hands produced an effect similar to that of magnets; from that moment the discovery of animal magnetism came.

The capital of Austria did not offer him full confidence or quick fortune, Mesmer came in 1778 to Paris, where he found one and the other largely. The public soon flocked to the new healer; the women especially ran in crowds to calm their nerves and curiosity. The cures multiplied with the envi, it was said, and by a process that added to the wonderful. The crowd became such that Mesmer was no longer enough to treat one by one its clients. He then invented his bundles, around which the sick treated in common under his fascination. Those who, under the power of the current, came to grieve or were seized with convulsive agitation, were taken to a room called the Crisis Room or the Convulsive Room168 _ THE MAGNETISM, and individually received the magnetizer's care. At Deslon, one of the first disciples and admirers of Mesmer, the contest was also considerable.

We refrain from describing scenes where the indecency frequently disputed him to ridicule, and whose most ordinary result was less the cure of real or imaginary diseases, than unfavorable concussion. We would not, however, want to challenge indistinctly all the cures carried out under Mesmer's passages and with his pack.

Mesmer's goal was less to relieve suffering humanity than to make a fortune. To succeed, he put his secret to auction. A living pension of twenty thousand pounds, offered by the government, did not seem sufficient to his greed. Finally a company, known as Harmonie, organized itself to buy this precious secret, and the amount of subscriptions earned the German doctor nearly four hundred thousand pounds. His unsatisfied greed caused the discord between him and the members to erupt several times. In 1785 he hid himself from the curses and public contempt, travelled through England, Italy, Germany, without finding anywhere else the enthusiasm too easy of the French, and came to settle on the shores of Lake Constance, at Mespurg, where he died in 1815, at the age of eighty-one.

II. — The initiates spread throughout the provinces and throughout France, mesmerism became fashionable, as was, closer to us, the game of rotating tables. Among the disciples of Mesmer, the Marquis of Puységur pointed out among all. He retired to his land from Buzancy, near Soissons, and began to dispense to all the infirm women the benefit of his passages. The contest got to this point that the good lord also thought of grouping his customers, no longer with a bundle, but around a secular tree situated in the middle of the public square of Buzancy, and becoming under his hands an inexhaustible magnetic focal point. A rope attached to the old trunk transmitted the fluid to the sick, and when the rope was insufficient, it was only necessary to cling to the hanging branches of the magnetized tree.

On 17 May 1784 he wrote to his brother in Chastenet: "I continue to use the happy power I have of Mr. Mesmer, and I bless him every day; for I am very useful and have many beneficial effects on all the sick in the vicinity; this morning there were more than one hundred and thirty. It's a perpetual procession in the country; Jy spends two hours every morning; my tree is the best package possible, there is not a leaf that communicates health; everyone experiences more or less good effects there; you will be charmed to see the picture of humanity that it represents. I wanted only to regret not being able to touch everyone; but my man, or better to say, my intelligence, calms me. He teaches me how to behave. According to him, it is not necessary for me to touch everyone: a look, a gesture, a will, is enough; and he is a peasant, the most limited in the country, who teaches me this. When he's in crisis, I don't know anything deeper, more cautious, more visionary. I have several others, both men and women, who are approaching his condition; but none legal, and this is annoyed to me, for next Tuesday, farewell my advice, this man no longer needs to be touched."

What makes the Lord of Puységur famous in the fascists of magnetism is the discovery he made of artificial sleepwalking, with this peasant whom he speaks of in the previous letter. While he was magnetizing this young man named Victor, affected by a chest flow, the patient fell asleep between his arms, then began to speak with a wonderful lucidity which the magnetizer directed at his will. The experience, renewed for several days, brought back each time the same wonders. "It is with this man," wrote the Marquis!"I learned, "that I light up. When he's in the magnetic state, he's no longer a peasant, barely knowing how to answer a sentence, he's a being I can't name; I don't need to talk to him; I think before him, and he hears, answers me. Is he coming to his room? He sees it if I want, speaks to him, tells him the things that 7th wants him to tell him, not as I tell him, but as the truth requires. When he wants to say more than I - think he should be heard, then I stop his ideas, his phrases in the middle of a word, and I change his idea completely.""We will have to explain ourselves about this wonderful.

IV. — In 1787, Dr. Pétetin of Lyon, without his knowledge, revealed the singular disposition of patients affected by catalepsis and hysteria to magnetic lucidity, and the shift of the senses in these morbid crises. He had observed a cataleptic subject who saw, heard, perceived all kinds of sensations by the epigastrian, by the tip of the fingers and the toes. Mesmer's supporters saw it as a confirmation of their doctrine and experiences?.

V.—During the Revolution, public tremors diverted attention from magnetism and magnetizers. We saw them reappear at the end of the first empire. The first Mesmerians lived long enough to make the transition.

1 Memories for the History and Establishment of Animal Magnetism, p. 29.

? Memories on the discovery of the phenomena of catalepsia, sleepwalking, etc., 1787. — Électricité animale, etc., 1808. Le P. Hervier, a former Augustine monk, who, after being healed by Mesmer, was made the apostle of his system, died only in the early years of the Restoration. The Marquis de Puységur lived until 1895. François Deleuze, one of the most convinced followers, published in 1813 his Critical History of Animal Magnetism, and in 1819 his Practical Instruction, on the same subject; until his death, when he arrived in 1833, he took care of magnetism, of which he would be dubbed the Mentor.

VI. — A second generation of magnetizers would be attached to the first. Father Faria! will make the beautiful Paris run with its charming scenes of sleepwalking with an insinuating suggestion. In 1819 Alexandre Bertrand opened a course on magnetism.. En 1820, M. Dupotet, at Hôtel-Dieu de Paris, inaugurated fantastic experiments and sessions, which he had to continue for more than sixty years, and transform into confessed and undeniable scenes of high magic. By mixing magnetism with spiritual theories and practices, Father Constant, known under the pseudonym of Eliphas Levi, led to the same results and confessions.

VII. — In 1849, a surgeon from Manchester, Dr. Braid, published a so-called new process for determining artificial lethargy accompanied by all the phenomena of magnetic lucidity. In 1859, Dr.Azam of Bordeaux, in turn, experimented with the procedure as an anaesthetic method in surgical operations, and admitted to him, in addition to this effectiveness, all the other magnetic characters indicated by Braid. This discovery was to give magnetism a renewed favor, and P introduced almost into the sanctuary of science, whose fence had resisted all attempts of invasion until then.

Dr. Charcot will renew on the neuropaths of the Salpêtrière the scenes of artificial sleepwalking and will open a field, new in appearance, where doctors, this time convinced, would follow him in mass, in vain hope of eliminating the miracle.

VII. — It is not useless for our purpose to see these resistances of the learned bodies to new things that disconcerte systems and routine. Especially in France, scientific academies claim to quarantine everything that smells wonderful.

On arriving in Paris, Mesmer sought the favor of doctors and learned societies; but he and Deslon, his friend first, his competitor then, had on this side the most cruel miscounts.

On 12 March 1784 a commission was appointed by the government to examine the facts of magnetism. His report, written by Bailly, and published in the following month of August, attributed the facts found to these three causes: repeated touching, imagination and limitation, and rejected magnetism as a special phenomenon! The com1 The conclusion of this report is as follows: "The Commissioners having recognized that the animal magnetic fluid cannot be seen by any of our senses; that it has had no action either on themselves or on the sick whom they have submitted to it; that the pressures and touchings cause rarely favorable changes in the animal economy, and still falsified in the imagination; having finally demonstrated by decisive experiments that the imagination without magnetism produces convulsions, and that magnetism without the imagination produces nothing, they have concluded, with a unanimous voice, on the question of the existence and usefulness of magnetism, that nothing proves the existence of the animal magnetic fluid; that this fluid, without existence, is, therefore, useless; that the violent effects which one observes in the public treatment belong to the tautation, to the imagination put into action, and to this machinal imitation which, in spite of us, leads us to repeat what strikes our missaries, is, therefore, useless; that the violent effects which one observes in the public treatment belong to the danger that the magnetic part offers more to the scientists than the practical one.

In the same year, the Royal Society of Medicine appointed a new commission, which concluded with the same results, namely, the insanity and peril of animal magnetism.

The Faculty of Medicine proved even more intolerant. When she learned that several of her members had been enrolled among the disciples of Mesmer and Deslon, she drew up a form by which each one undertook not to declare himself a supporter of magnetism, neither by his writings nor by his practice, under pain of being removed from the painting of the doctors-regents; Deslon, who first gave the example of defection, was deprived of deliberative voices in the assemblies for a whole year, at the end of which, if he did not come to resipscence, his name would be removed from the painting of the Faculty. In the recitals, the new healers were called charlatans, enemies of good morals, health and wealth of citizens.

The Mesmerians were careful to submit to these judgments. Sometimes they answered for reasons, sometimes with insults. On both sides, until the stormy days of the Revolution, it was a rain of pamphlets and epigrams, which confirmed some in their inflexible routine, and others in their easy enthusiasm.

In 1895, the case was again brought to the Academy of Medicine by Dr. Foissac, and the following year, on the favourable report of a young doctor, Mr. Husson, the learned society, by thirty-five votes to twenty-five, set up a nine-member commission to study the facts of magnetism. After four years of various experiments, Dr. Husson presented, on behalf of the commission, a report which concluded this time with the recognition of the facts, and asked the Academy "to encourage research on magnetism, as a very curious branch of physiology and natural history".

The memoir, read in June 1831, remained undiscussed until 1837. The question then reappeared about a tooth extracted without pain to a person magnetized by Dr. Oudet. On these facts, a young doctor, Mr. Berna, having offered to convince the academicians in a public session, they accepted the test and appointed nine commissioners to know about it. This new experience was a real defeat for magnetism, and the rapporteur, Dubois (d'Amiens), added to it by appearing to give, by clever implying, a particular case a general scope?. Vainement M. Husson protested against this paralogism, in order to counter the blow which was aimed at his own memory: the conclusions of the new rapporteur were adopted.

To put an end to the complaints and to remove the last doubts about the impotence of magnetism, Dr. Burdin proposed a bonus of three thousand francs to whom would provide the

1 His doctoral thesis, presented on February 24, 1835, was entitled: Experiences and considerations in support of animal magnetism, in-4°, 40 pages.

2 RarrorT, ad fin. — (Excerpt from the Medical Review, August 1838): "Have we found anything else in more, more varied facts and provided by other magnetizers? This is what we will not seek to decide; but what is well-known is that if there are still other magnetizers today, they have not dared to come to light; appointed by it, had to watch the test.

M. Pigeon, from Montpellier, both a doctor in medicine and a veterinarian, presented his daughter Léonide, a very lucid subject, it was said, who read fluently, a blindfold on the eyes; but there was no agreement on the conditions of experience. Two others tried it, and both times the conclusion was negative. Proud of these results, the Academy declared that magnetism would be ruled out without debate, and that this question would now be placed on the same footing as the quadrature of the circle and the perpetual movement.

Cétait en 1840.

In 1841 Braid made his discovery of hypnotism. Magnetic sleep will take on a new name, hypnosis, of which all phenomena, unknown or already seen, will constitute hypnotism. We will have to go back to the identity of magnetism and hypnotism, to answer those who have an interest in contradicting it. Two years later he communicated it to the public, in a book! which had little resounding in France. She made more sensation fifteen years later, when MM. Azam and Broca tried it in surgical operations. The results obtained struck Dr. Velpeau, who on 5 December 1859, urged to report them to the Academy of Sciences. (was bringing back an important question of magnetism; for, as we have said, the practice of hypnotization is complicated by all magnetic characters, especially that of clairvoyance.

The expectations that the new anesthesia process had designed for surgery were not realized, and the most clear result of this invention was the reappearance of magnetism in a new form. It was then decided to regret the subreptitious intrusion into the sanctuaries of science, by another name, of the unfortunate phenomenon so often denied and banned. "When it was necessary to abandon the hypnotic state to find an anesthesia process," M. Figuier!, the zeal of doctors for this kind of study quickly cooled down. And when a more careful observation led to the recognition that hypnotism was basically only animal magnetism, this heresy so often struck by academic lightnings, a real feeling of repulsion was manifested in the medical body against any new examination of this phenomenon. Late regrets were made; it was hoped that this page could be removed from the history of contemporary science; the breasts were struck for allowing animal magnetism to enter, under a false name, the scientific sanctuary. This is how the man of fable rejects with horror the serpent numbed by the cold, that he has picked up on his way, taking him as a stick."

However, the hour is approaching when the doctors, until then recalcitrant, will greet hypnotism with enthusiasm and seek arguments against the supernatural. The experiences of Dr. Charcot at the Salpêtrière and his great authority in the diseases of the nervous system, finally force the doors of the Academy austere. To the kings of March 1889, he was admitted to read in front of the scientist areopage of which he became a member, a remarkable memory on the nervous phenomena determined by hypnotization in hysterics and grouped by him under the following three statements: cataleptic state, lethargic state and somnambulic state.

Let us make the point, PAcadémie de médecine has gone, not to the demonstration of facts that have long been imposed, but to the assurance of Dr. Charcot, a free sectarian thinker, making the discovery, no new, the powerful ram that was about to break the Catholic miracle. L'espoir sera déçu. |

Whatever the intentions, let us already observe that the facts as a whole seem out of reach. Dogmatic medicine found itself vis-à-vis magnetism in the same situation that it took against the supernatural; consequently to its old tactic, it once again judged, except for a few rare defections, that the most expeditious party was to contest the phenomena or to attach them to natural causalities already known. But in the presence of constantly reborn facts, denying, always denying, still denying, is impossible. The results of hypnotism and the resounding experiments of Dr. Charcot at the Salpêtrière forced the doors of the academies, and many doctors took their part in counting on magnetism, despite the disdain and anathema of the learned bodies.

However, the solutions of continuity, to talk of this kind, which meet daily in these practices and disconcert the most skilled experimenters, still allow the recalcitrants to maintain their negations and to prolong the divestments. The instigator of the most important medical publication of this century, Dr. Dechambre, concluded a long article on mesmerism, signed by his name: "As for all the extraordinary properties and faculties that have been endowed with somnambules, and which it is unnecessary to recall, we expect without impatience or concern that it is better demonstrated, and we consider them until further order as a double product of illusion and deception. And since the effects we see as possible are the result of a cause other than the influence of a special agent called magnetism, we conclude with this radical conclusion: ANIMAL MAGNETISM DOES NOT EXIST!"

In our view, the facts do not belong to the academies, and rather it is to the academies to be subject to the law of facts. "We must never forget, together with a doctor of great repute, Dr. Cérise?, that true science must take over all the real things that false science adorns itself; that, for the true scientist, it is an act of skill that is to be sincere and impartial." And applying this principle of good faith and true science to the question that is before us, "this is, concluded this honest man and this true scientist, my way of seeing extraordinary neurosis, in their relationship with what is called animal magnetism." — "If it is the dignity of science to guard against deception and credulity, let us add with Mr. Paul Richerÿ, it is also his duty not to reject the facts alone that they seem extraordinary, and that she remains powerless to explain it."

There is nothing to allow us to revoke in doubt the facts guaranteed by a multitude of witnesses, between which the diversity of interests, times, characters, beliefs, makes any collusion impossible; facts renewed in a thousand forms for a century, in public sessions, in particular meetings, in the presence of expert judges: doctors, prestidigitators, physicists, and

1 Dict. of Medical Sciences, at the word MESMERISM, p. 207.

2 Annals of the medical-psychological society, 1858.

3 Clinical studies on hyslero-epilepsy, 2° P., c. 5, p. 362. experiments at Salpêtrière, Nancy, and

4 as other clinics in the world.

"It would be necessary to overthrow all the moral laws of social life," said the Spanish Cardinal Zéphirin Gonzalez!, "and adopt historical scepticism also contrary to reason and common sense, to claim that hundreds and thousands of facts, sometimes verified in presence men warned against their existence, doctors, academicians, scientists; other times before a large number of honest people and people of all conditions and ages, attested almost always by serious minds, in newspapers, magazines, books of all kinds, are only lies or vain fictions without any reality."

This is not possible.

This quick historical overview will provide us with elements of solution; but the complete solution will come mainly, if it is to come, from careful, careful, severe examination of the results and processes of magnetism.

Let us first study the effects on the body first, CHAPTER XIII

90 THE EFFECTS OF MAGNETISM Lethargic sleep. — La suspension des sens. — Leur transposition,

— La catalepsie et l'hystérie. — Magnetic and hypnotic treatments.

— The psychic effects are: lucidity or intellectual overexcitation during sleep, — mental dependence on the magnetizer, — and the absence of memory at awakening.

I. — The physiological phenomena of magnetism can be reduced to the following: sleep, suspension or overexcitation of sensitivity, displacement of the senses, attacks caused by catalepsis and d-hysteria, healing or relief of diseases.

Sleep is the normal condition of magnetism. By manoeuvring or by the will of a dominating agent, the person subjected to his action falls so deeply asleep that he remains insensitive to any influence other than that of the magnetizer. It sees, hears, feels only to the extent that it allows: for the rest of the world, it does not exist.

We do not have to discuss here how the physiological phenomenon of sleep occurs, nor to contest that magnetic sleep is essentially different from ordinary sleep, as many support it. All we need to do right now is to report this pre-condition of Magnetic Paclion, while observing that the artificially induced hypnosis or drowsiness awakens the subject to a strange life, all new, full of anomalies and mysteries, as we will have occasion to see.

IL. — The hypnosis usually suspends the exercise of senses with the exception of the wilt, which remains free with regard to the magnetizer and those whom he relates to the magnetized subject. During this lethargy, painful surgical operations were performed, without the patient experiencing any feeling of discomfort. But the opposite also happens; in these states, the sensitivity is frequently raised to excess in each of the senses, to the point that ordinary sensations take an extreme vivacity; Phyperaesthesia of hearing in particular becomes extraordinary. What one feels, one feels very strongly, as if life was all concentrated in this point.

IT. — This excitability of the senses by magnetism may explain their apparent displacement, which is one of the most curious phenomena of this state. Many magnetized hear by the epigastrium or any other point of the body, as if the hearing organ had been located in these parts. Some read by the occiput, neck, elbow, stomach hollow, or even by the eyes after they have been covered with a band that does not allow any ray to pass. These experiments have given rise, we do not contest, to many deceptions; this is not a reason to exclude all cases of this kind without examination; a single well-established fact proves more than a hundred aborted trials. All we can conclude from the inequality of the results is that they result from a causality of which one only knows the game imperfectly, or from a free agent who, at his will, produces or does not produce the desired effect; but it is not a single fact, but a large number which is alleged in proof of the new location of the various senses in the magnetized. On the reality and mode of this movement, the testimonies of hypnotized subjects are not uniform. Some, such as the cataleptic of Petetin!, believe to see through the eyes and hear through the ears, although these sensations only occur to them as a result of a foreign impression, in appearance at least, to the special and true organ; others, such as the somnambule of Tardy de Montravel?, declare that the normal exercise of the senses has ceased, and that the external perceptions take place by the part of the body where the sensitivity is concentrated.

IV. — It is a fact of experience that the resulting sleep approaches catalepsia; the members of the sleeping subject yield to the printed impulse and persevere in it. To move from the cataleptoid state to lethargy, it is enough to cover the eyes: the body turns over and falls inert, the head arched back; to the word of the magnetizer, lucidity is declared, and, with lucidity, all the ease of movement.

According to the impressions communicated to him, the subject is plagued by the emotions and hallucinations that characterize hysteria. The School of Salpêtrière links hypnotic phenomena to the three states of lethargy, catalepsia and d-hysteria.

V. — The healing virtue of magnetism has been and is still singularly exalted. He first announced himself as the universal panacea, and Mesmer was forced to prejudge his vogue and his fortune, perhaps even true healing. The underwriters of the Harmony, among all the Marquis humanitarians of Puységur, celebrated the virtue of a dearly paid secret. All magnetizers and supporters of magnetism, such as Deleuze, Georget, Bertrand, of the Potet, have worked to demonstrate through detailed experiments the therapeutic effectiveness of the mysterious fluid! The representatives and advocates of hypnotism do not have a better argument in its discharge than the benefit of its healings?.

VI. — The psychic phenomena are no less extraordinary, and it is above all on this side that magnetism touches on the wonderful.

Three characters specify these states from an intellectual point of view: lucidity, dependence on the magnetizer and lack of memory.

The clairvoyance of magnetic subjects during the duration of their crisis does not go so far as to give them all the secrets of the world, and to confer to them infallibility, far from there: most of the answers provided by the somnambules are false; it is much to agree that, during their artificial lethargy, their mind reaches a greater insight than that dull they enjoy in the normal state. They solve problems such as, awakened, they would not hear the statement; they see the inner parts of the body open; they discover diseases, their siege, their causes, and the remedies that suit them; they guess the thoughts and intimate arrangements; they know what is going on in the distance, and seem to travel the distance between the place where they were from the one they visited. Imagination repeats power to multiply images, and memory regains extraordinary energy to evoke visions of the past.

Among the supporters of hypnotism, many would like to

1 C. DeLeuze, Hist. critic of the magnet., 1 P., c. 7. — From the application of the magnet to the cure of diseases.

2 P, Coconner, L'hypn. france, p. 215: "Hypnotism is beneficial whatever is said of it, and the history of the good which it produced, if one could separate their cause from that of magnetism, by restricting the action of the hypnosis to the simple suggestion. The suggestion itself goes so far that the repudiation of a certain category of facts, which one would like to leave to the burden of magnetism, would not suffice to innocent. But it would be otherwise serious, if magnetism and hypnotism were to be the same under two different names, if they were one and the other of a single cause, if they were solidary and inseparable. The cause being one and the same, the facts, whatever they may be, should logically be attributed to him. We will soon discuss this crucial point of view of identity.

VII. — The empire exerted by the magnetizer on the subject who submits to his action breaks out in all eyes in these strange scenes: one becomes in relation to the other Pinspirator and the regulator of conscious life and external movements. At the discretion of the fascitor, the most diverse impressions of joy or sadness, hatred or love, cold or warm, pain or pleasure follow one another in this being which seems no longer to belong. On the word he hears, things take in his sense the appearances under which they are named to him: a glass of water is presented to him by insinuating that it is an exquisite liqueur: he drinks and gives all the signs of a delicious sensation; he is put into his hands any object by speaking to him of sweet and charming flowers: he contemplates them and aspires to smell them with all the testimonies of pleasure. If, on the contrary, the magnetizer signals a spectacle of horror, snakes, monsters: the patient is seized with fear and tries to escape the peril that he believes is threatened.

This amazing influence was precisely described by Braid as a suggestion, because, in fact, the magnetizer seems to suggest to the magnetized the series of thoughts and Deleuze! sums up the effects of magnetic lethargy: "When magnetism produces somnambulism, the being in this state acquires a prodigious extension in the ability to feel; several of its external organs, usually those of vision and rust, are dormant, and all the sensations that depend on it are internally operating. There are in this state an infinite number of nuances and varieties; but, to judge it well, one must examine in its greatest distance from the state of watch, ignoring all that experience has not found.

"The sleepwalker has closed eyes and does not see by the eyes, he does not hear by the ears, but he sees and hears better than the awake man.

"He sees and hears only those with whom he is related. He sees only what he looks at, and usually only looks at the objects on which he directs his attention.

"He is subject to the will of his magnetizer for all that cannot harm him and for all that does not upset in him the ideas of righteousness and truth (?).

"He feels the will of his magnetizer.

"He sees the magnetic fluid.

"He sees or rather feels inside his body and that of others; but he usually notices that parts that are not in the natural state and disturb harmony.

"He finds in his memory the memory of the things he had forgotten the day before.

"It has forecasts and presentations that can be wrong in several circumstances, and that are € It comes with a surprising ease.

"It is not free of vanity.

"He perfects himself, for a time, if he is led wisely.

"He goes astray, if he is misdirected.

"When he enters the natural state, he absolutely loses the memory of all the sensations and ideas he has had in the state of sleepwalking; so much so that these two states are also alien to each other, that if the sleepwalking and awake man were two different beings."

Deleuze, one of the old representatives of magnetism, is no longer an authority for the current hypnotists. But recent and confessed eccentricities of hypnosis are almost as extraordinary.

Whether hypnosis can give, during sleep, the strangest hallucinations, all the same ones that it pleases the sleeper to state about what it has done or what it has not done, it is common and usual. The patient can only be told that he has been in such an absolutely chemeric situation, that he has made such a speech, that he has committed such a crime, that he has ceased to be a man or a woman, that he is a soldier, a magistrate, a sister of Charity, that he has ceased to be himself and that he will no longer be able to speak of himself to the first person: the patient believes everything, sees things as they are said, takes the attitude that is intimate to him.

The suggestion goes further. It prolongs the illusion beyond the crisis of sleep. Revealed and restored to conscious life, the hypnotized sees things as it has been announced to him, sleeping, that he would see them; he becomes unable to grasp the one that was forbidden to see; he will lose memory, the word, partially or totally, at the whim of the hypnotizer.

He will even execute, under an automatic, machinal thrust, the injunctions received, the most saugrenous, the most criminal; and this at distant times, after weeks and months, at the end of a year past, at a fixed date, at fixed time.

The assertions we make here will not be contested by those who have read the scenes described and the testimonies recorded in the publications relating to lhypnosis.

The influence exerted in lhypnotization by the active agent does not stop at the experimental period of sleep; it extends well beyond that by the ease of falling asleep on a single command word, a slight touch, a simple look. It is not uncommon that, as a result of these reports, women, in particular, declare themselves to be almost irresistible training for the man who fascinated them.

We will have to go back to those dangers that the practice of hypnosis brings to morality.

VIII. — Finally, hypnotized subjects have no memory of what happened in them and around them, of what they saw, said or did during their lethargy; but, asleep again, they regain the memory of the facts and impressions that occurred in the previous crises, and even of the old things completely forgotten. The hypnotist directs the acuity of the mind on such or such other point, evoking memories and bringing confessions, without exception the most compromising ones.

The extraordinary is that this amnesia in relation to the phenomena experienced in hypnosis ceases as soon as it is a suggestion to be made, and this just at the time fixed for the execution. The known laws of psychology appear here in default or singularly complicated. CHAPITRE XIV

30 HYPNOTIC PROCESSES Passes. — La chaîne. — Le baquet de Mesmer. — La fascination du

regard. — La volonté du magnétiseur. — The fixing of a brilliant point.

— The school of Salpêtrière and neurosis. Nancy school and the suggestion. — The mental and remote suggestion. — Is hypnotization binding on everyone? — How to withdraw from hypnotic sleep.

I. — The processes used for magnetic sleep have varied from the Mesmer tests to the discovery of Braid. A. The origin, the action of the magnetizer seemed indispensable; in the ensuing, magnetic sleep will be obtained without the intervention of any human agent.

Most of the manoeuvres in which the magnetizer plays an active and predominant role date from Mesmer or his early disciples, and are based on the theory of a communicated fluid.

Magnetization by the mäin is the oldest and most used. The operator passes and irons his hands, through physical contact or by circumvolutions that describe lines and barely touch, on the person to whom he claims to communicate his fluid; this is what has been called passes. Immediate twitching seemed necessary first to get into contact with the subject; once communication was established, remote passes were sufficient to produce their effect. Magnetization is general or

Ki great currents, when the hands move from the top of the head to the ends of the fingers and feet; but it can be restricted to the part of the body that it wants to relieve, and even determine sleepwalking by operating only around the head and hypocondres. Prior to this, it was considered essential to draw the passes from top to bottom, and to turn out the palm of the hands by bringing them back to the starting point; these precautions have long been considered useless t, and each operator varies the passes at his own discretion.

Magnetization is still carried out with the help of intermediaries who receive and transmit the fluid, let us say — in order to remain outside any system — the influence of the main agent.

II. — Intermediaries may be magnetized subjects themselves or persons who connect them, under a

1 DELEUZE, Hist. crû. du magnetisme, 11th P., ch. 4, t. 1, p. 104: "Be with a sick man whom you want to relieve, place yourself against him, so that your knees touch his own. Take his thumbs, and stay in this situation until you feel your thumbs and his thumbs have the same degree of heat. Then put your hands on his shoulders; leave them there two or three minutes, and descend along your arms to regain your thumbs; repeat this manoeuvre three or four times. Then put both hands on the stomach, so that your thumbs are placed on the solar plexus, and the other fingers on the ribs. When you feel a heat communication, go down your hands to your knees, or even to your feet, and continue in the same way, taking care to turn your hands away every time you come to your head... Make sure your passes are distinct from each other... Do not use any muscle force to direct the action of magnetism. Put in your movements of ease and flexibility. Your hand must not be stretched; on the contrary, your fingers must be slightly curved, because it is mainly through the tip of the fingers that the fluid escapes. Continue to magnetize for about three quarters of an hour... Never have any uncertainty in your processes, do not worry about the effects; act with confidence, with an abanmagnetizer that dominates and directs the action. It was called making the chain.

Deleuze! describes this magnetic treatment put in vogue by Mesmer: "When several sick people are gathered in the same place, with well-intentioned people, all well disposed in favour of magnetism, they are placed in a circle, so that they touch each other by the knees and by the feet. They then stand each other by the thumbs: several magnetizers even commit them to tighten the inches of their neighbour to the left, when their neighbour to the right has made the same movement; which establishes a measure and fixes the attention. The magnetizer is first placed at the chain with the others: if there are several magnetizers, one must be the leader, and all the others must be subordinated to him. After a quarter of an hour, magnetism is in circulation, the movement of the fluid accelerates; all the sick feel the action of magnetism, all experience effects: often even some effects are felt by those who are not sick. Then the chief of the treatment detachs himself from the chain, which tightens, and magnetizes successively all those who compose it; he then attaches himself to the patient who needs him most, and he charges the other magnetizers to direct the fluid to those who are entrusted to them. This meeting of several people greatly increases the action of magnetism, and this action continues when the magnetizer rests. Many slight inconveniences heal themselves by the chain without any further help, and the amount of fluid that the sick sometimes water them to become sleepwalkers."

II. — In the opinion of the early apostles of magnetism, this element was a fluid similar, if not identical, to the electric fluid and was to be, like the latter, susceptible to accumulation and condensation; therefore, magnetic tanks were set up.

One of the first experiments of this kind, and indisputably the most famous, was the pack. This apparatus consisted of a wooden box in the shape of a tank, closed by a wooden lid, which gave it the appearance of a round table. The interior contained magnetized water, crushed glass, iron silt, one or more layers of bottles filled with magnetized water and symmetrically arranged. All the necks of the upper series were concentrated in a sort of reinforcement, from where a rope was set up to connect the sick with each other, and to put them in contact with this central point of the reservoir. To the lid were adapted glass or iron rods, cubited and plunged through the lower part into the liquid, outside straight and extended unevenly, so as to reach the hands of the assistants, stored in several concentric circles around the bundle. The chain circulated in all a common stream; the stem directed, at everyone's discretion, the regenerative principle on the seat of evil.

Mesmer prepared and regulated the effects of this fantastic device by the sweet and penetrating harmony of a musical instrument. : . The magnetizer thus acts on any object, and makes it an instrument that preserves and transmits its action. We have already spoken of the tree magnetized by the Marquis of Puységur, and around which he treated two hundred sick at a time. Mesmer? and Deslon ê had already done quite similar experiments. All these healers 192 THE MAGNETISM gave their patients magnetized water. In a word, there is no substance that cannot be subjected to this operation, and become like a container of magic virtue.

The process of communicating this virtue to things! is identical to that which makes it radiate on people, and often even simpler: a few passes, a touchdown, a slight insufflation, a look may suffice.

IV. — The power of the eye is considerable in the dominance of the magnetizer over his subject; practitioners are unanimous in this regard. Mesmer's fascinator's eye may have acted more powerfully on his enthusiastic clientele, than on his passes and packs. Bailly, in his report, found that Mesmer's disciples also subjugated by the fixedness of the gaze.

Much more, experience shows that this means alone is sufficient to determine the magnetic crisis, especially after the first fascinations. "The means that are external and visible," said Mr. Husson in his report to the Academy of Medicine of which we have already spoken, are not always necessary, since on several occasions the will, the fixedness of the gaze, have sufficed to produce magnetic phenomena, even without the knowledge of magnetized... When one has once dropped a person into magnetic sleep, one does not always need to resort to contact and passes to magnetize it again. The magnetizer's gaze, his will alone, has the same influence on him."

V. — The great lever of magnetism is the will of the magnetizer, and, as to want to know and believe, conviction and will are inseparable here. « Sachez vouloir », disait Mesmer. At the end of his Memoirs, the Marquis de Puységur sums up the conditions of magnetic power: "Active will towards the good; firm belief in its power; whole confidence in employing it." Deleuze? reproduces this aphorism and completes it by adding: "The will depends on you"; which goes back to the patriarch's axiom: "Know will."

Believing and wanting, that would be the fundamental secret of magnetism?. It is at least accepted by all that somnambules are under the complete dependence of their fasciners, and that they direct their impressions, their thoughts, their movements at their discretion. One cannot think without fear of what excess such dependence can lead to. Vaiement of honest and convinced men, such as Puységur*, Tardy de Montravelÿ, Deleuze‘, abbot

1 Cf. Figuier, Hist. of the Wonderful, vol. 3, p. 384.

2 Hist. critique of magnetism, 1st P., c. 2, t. 4, p. 58.

3 TARDY DE MonTRAVEL, Essay on the theory of magnetic sleepbulism. London, 4785, p. 72, 76; "All those who have practiced magnetism with fruit agree that regardless of the methods of use, if one wants to produce real effects, one must concentrate on magnetizing with a strong and determined will... CROYEZ ET VOULEZ... These words express everything... it is when you are in these dispositions that you can rely on salutary effects; it is then that your will will become in you a truly physical agent, which will always obey the passive and suffering being on which you will direct the action." 4 Memoirs, p. 152 and 153. ë Essay on the theory of sleepbulism magn., p. 72, 105. 6 Hist.crit. of magnetism, 1st P., c. 9, t. 4, p. 225, note: "It has been claimed that somnambulism could lead to the oblivion of decency, and this is absolutely false; never a thought contrary to honesty can awaken in the one who is in the state of sleepbulism." RES (ES CARE A PTE i POS ae NE TO MAGNETISM I Loubert! have claimed that the instinct of morality was more powerful in the magnetized than in the empire exercised by the magnetizer; Deslon's confession, the experiments of Ragazzoni, and yet too magnetic scenes justify the perverse nature of the same.

Not only does the magnetizer impose his will during the sleep crisis?, but his inner command is sufficient to determine the crisis, as Dr. Husson observed in his report to the Academy, and can go so far as to put in motion inanimate objects.

VI. — Until 1841, the influence of an intermediate agent was regarded as an indispensable condition of artificial sleep; Braid's experiences undermined this persuasion. The new process consists of attaching a bright object placed at a small distance above the eyes with a prolonged look. The same result is obtained by focusing the view on a black circle or any other shade, on a bright flame, on any clearly accused point, or even by staring at the tip of its nose. This curious phenomenon, which Braid believed to be new, was described by him as hypnotism, the Greek word Ürvoc, sleep; and it was under this generic name that he would take place in science. From now on, we will talk less about magnetism, but much of it will become hypnotistic; THE PROCEDES, 195. magnetizers will become hypnotists. Charcot will put these experiments in vogue in the medical world. But alongside the school of the Salpêtrière, of which he remains the founder, others rise with the reputation of their operators, especially the school of Nancy, which becomes the rival of the one in Paris!. In essence, the difference is not essential.

VII. — For Charcot and its continuators, hypnotic phenomena constitute neurosis and take place in three successive states: catalepsia, lethargy, somnambulism. M. Paul Richer, in an important book on the great hysteria, gave a presentation of the series of experiments, remarkable by the clarity and precision of the details. The brief summary we give will enable the reader to appreciate the maneuver and the effects of lhypnotization as it is practiced at the Salpêtrière.

Y Abbé Moreau, Hypnotism, p. 206: "The doctrine of the school of Salpêtrière, represented by MM. Charcot, Dumontpallier, Luys, Auguste Voisin, Descourtis, Magnin, Bérillon, Charles Richet, Brouardel, P. Richet, on the production and state of hypnosis, can be summarized as follows:

"19 The hypnotic state is neurosis,

"20 This condition is special to neuropaths.

« 3° The best subjects of study are the great hystericals.

"4° This state is produced by means of passages, pressures, frictions, the fixation of the gaze, the suggestion in the great hysterics.

"50 This state is presented in three distinct phases: catalepsia, lethargy, somnambulism, to which two intermediate phases should be added.

"6° Neuromuscular hyperexcitability is an inherent phenomenon of hypnotism.

"7° The laws of this neuromuscular hyperexcitability are threefold: during catalepsia, neuromuscular hyperexcitability is zero. There is contracture by deep excitation of the muscle or nerve during lethargy; contracture by over superficial excitation of the skin during somnambulism. Neuromuscular hyperexcitability is the sign that best enables simulation to be detected. "However, this doctrine must be as rigorous as Mr. Charcot and his students claim it. Some argue that it is by no means scientific, because it does not respond to the reality of the facts." 2 Clinical Studies on Hysteroepilepsy Ox Great Hysteria, 1881, 2nd p., c. 5. The subject sets a luminous point. After a more or less short time — a few minutes, even a few seconds for hysterics — cataleptoid suspension usually occurs gradually, sometimes in an instant way. This condition lasts as long as the light continues to affect the retina, and is characterized by fixed eyes, complete anesthesia, flexibility of limbs, mobility of physiognomy and hallucinations according to external suggestions.

If the light disappears or if it covers the sight, suddenly, with catalepsia succeeds lethargy; the subject falls down like a lead. One lowers only one eyelid, lethargy invades this side of the body and catalepsia remains in the other. During lethargy, the eyelids are in constant shivering, the eyeballs in convulsive agitation; anaesthesia is complete.

To move from lethargy to sleepwalking, it is enough to strongly question the sleeping subject as if to bring him back to the relationship life. To the voice that fascinates, he rises, walks, writes, speaks, answers questions, sometimes with extraordinary lucidity, carries out all the movements that are suggested to him, always with closed eyes; as soon as the eyes regain light, the cataleptic state resumes. It is thus possible, at will, to move from catalepsis to lethargy by returning or removing light.

Hypnotization occurs by means other than light. Sudden vibrations of a tune, intense and unexpected noise, compression of eyeballs or vertex, simultaneous look of the experimenter and subject, have the same effects as the fixation of a luminous point.

In predisposed subjects, certain points of the body are susceptible, by simple contact, to hypnotic excitation. Doctor Pitres, a professor at the Faculty of Medicine in Bordeaux, qualified them as areas of experience to discover!. "Sudden pressure is the most often effective excitation mode in hypnogenic areas. In many cases, very superficial excitation of the skin that covers them is enough to put their excitability into play. The slight closeness with a foreign body or not (with a watercolour brush, for example, or with a fragment of rolled paper), simple insufflation, the contact of a few drops of hot or cold water, the radiation of an object at high temperature, the spraying of a few drops of ether, the passage of an electric shake can, in these cases, cause hypnotic sleep. But not all hypnogenic zones respond to such superficial excitations, and, to be sure that a given region of the body is or is not hypnogenic, it is necessary to make methodical exploration of it by exerting a rather strong compression on it."

VII. — The school in Nancy, and in particular its most illustrious representative, Dr Bernheim, bring back all the procedures to the suggestion, to the will transmitted by the Phyp-: the hypnotized notifier he must sleep. The reciprocal fixedness of the look, the passages, the compressions, all that was a goal and that an effect, bring to sleep. Once sleep occurs, the subject is at the discretion of the medium.

"This is how I proceed to get hypnotic state," says Mr. Bernheim?. I begin by saying to the patient that I believe that I have a useful duty to subject him to suggestive therapy; that it is possible to cure him: or to relieve him by hypnotism; that it is not harmful or extraordinary; that it is a simple sleep or numbness that can be caused by everyone... Then I said to him, "Look at me and "think only to sleep. You will feel a heaviness "in the eyelids, a fatigue in your eyes; they "give note, they will get wet, the sight becomes confused; "they close."Some subjects close their eyes and immediately sleep. In others, I repeat, I emphasize more, I add the gesture, no matter the nature of the gesture; I place two fingers of the right hand in front of the person's eyes and I invite him to fix them; either with both hands I pass several times from top to bottom before his eyes; or else I commit him to stare at mine and at the same time I try to focus all his attention on the idea of sleep. I say, "Your eyelids close, you can't open them any more; you experience "heaviness in your arms, in your legs; you don't "feel anything; sleep comes"; and I add, in a somewhat imperious tone: "Sleep!" Often this word carries the balance; the eyes close, the sick person sleeps or at least is influenced."

This is the theory professed and practiced by MM. Bernheim, Liebeault and Liegeois, of Nancy, and by a large number of doctors in France and abroad. The presentation was made by the first of these doctors at the International Congress held at the Hôtel-Dieu in Paris in August 1889. It was freely objected to that hypnotism exercised on animals, on fish, on children, on unannounced persons; the famous hypnotist nevertheless continued to attach to the suggestion the full effectiveness of hypnosis.

In the end, the nancéan theory refers less to a trine; practically, it does not exclude the means used by hypnotists and early magnetizers. It would be wrong, moreover, that she would claim for her the invention and exclusive practice of suggestive influence: since this means was advocated from the beginning of hypnosis and that, in Nancy as elsewhere, we group around the suggestion of the use of other traditional fireworks.

A serious difference, however, separates the two schools. According to Charcot and his assessors of the Salpêtrière, `hypnotism is a three-phase morbid state and favorable to the suggestion; according to the Doctors of Nancy, hypnotic lethargy has nothing morbid in itself and is not subject to the triple form found in hysterics; it begins with the suggestion, it in cents the power.

In short, each magnetizer has its own method and means. < Some simply impose their hand on the front of the person whom they magnetize, immediately or at a slight distance; others place this hand on the epigastrium; some on the shoulders. Usually after a few sessions, it is no longer necessary to impose hands, it is enough to say to the magnetized person: "In- "Sleep; I want you to sleep," and immediately she sleeps without being able to escape this order. Often it is enough to have the will without manifesting it... But one only gradually arrives at such a great influence!"

Thus the great artifice to which all others end is the suggestion.

IX. — This suggestion, sovereign in hypnotization and its various evolutions, is regularly transmitted through speech. Any sign that is sufficiently manifested may determine it. Some hypnotists have gone further; they have tried to produce it by simple mental injunction. From December 2 to February 5, 4886, Dr.Ochorowiez, professor of philosophy at Lemberg, made a series of experiments in this order and came to convince himself that the mental and remote suggestion was achievable. In August of the same year, he renewed the trial, together with Drs. Gibert and Paul Janet, professor of philosophy at the lycée du Havre, in this very city, at a distance of several kilometers and unknown of the subject, and he succeeded, if not to suggest anything he wanted, at least to sleep the subject concerned.

"I left Le Havre," wrote M. Ochorowicz!, with deep emotion. I had finally seen the extraordinary phenomenon of remote action, which upsets the opinions currently accepted. I am not afraid to confess, these experiences have been decisive. I finally had the personal impression of a true, direct, unmistakable action. I was of course that there was no coincidence, no suggestion by attitude, no other possible cause of error."However, he made his reservations about the remote suggestion, which he could only succeed in one case. "Pai noticed the mental suggestion closely, but I only saw one remote experience that I think is rigorous?"

Other cases have occurred. In particular, Drs. Barety and Ch. Richet has made experiments that seem to establish that the mental and remote suggestion has its effect.

Remote action, by thought alone, whether formulated or not, is what it is agreed to refer to by the word telepathy, composed of two Greek words, which signify the influence exercised and endured by far +.

X. It remains to be seen whether the various hypnotic manoeuvres are effective on all kinds of people; in other words, whether everyone is likely to be hypnotized.

There is disagreement between the experimenters: we say yes, we say no, we distinguish. According to Dr Bernheim?: "No one can be hypnotized against his will, if he resists injunction."But, to be sure that he will not succumb, there is only one way: to avoid the influence of the magnetizer and his maneuvers.

If it has already undergone magnetic fascination, it becomes very difficult to escape it. "That among the subjects that have often been hypnotized many may be asleep against their will, and without their lending in any way, it is not a doubt," says Dr. Albert Moll è. M. Beaunis also says: "For those who have already been asleep, these are absolutely under the power of the one who usually sleeps them."

On this point, it is agreed that neuroses, hysterics are particularly docile to hypnotic action, although there is this difference between the school of the Salpetriere and that of Nancy that, according to the first, neuropaths are the ordinary subjects of hypnosis, while, for the second, the hypnotic crisis is not a morbid state.

In drawing up the statistics of experiments, it has been found that out of a hundred people subjected to hypnotic influence, almost ninety succumb to them and, in short, to submit to the maneuvers of the hypnotizer; as for those who accepted and suffered his empire, nothing protects them with certainty against fascination but distance, if they can keep it, because an imperious attraction brings them back, brings them closer, subjugates them.

There are dangers that we will have to come back to.

XI. — The suspension of hypnosis occurs in different ways. Insufflation on the face is the generally used means. For professional hypnotists, the simple command is sufficient; they can even set the time at which the subject will have to wake up. Sometimes the passes that were used to sleep are also used to bring back the day before.

As the body is thought to recognize areas that need to be pressed to put into lethargy, it is said that there are others whose compression has the immediate effect of awakening; they have been described as "Aypnofrenatrices".

At the Salpêtrière, it was experienced that the compression of the ovaries, already practiced to calm hysterical crises, determined the awakening in hypnotized ones.

As we can see, the maneuvers that plunge into magnetic and hypnotic lethargy, as well as those that operate the awakening, are strange. They don't have regular and constant efficiency, and sometimes they seem to hold a whim. Is it man and nature that must be imputed? Is it an invisible operator that plays for itself CHAPTER XV

IDENTITY OF MAGNETISM AND HYPNOTISM The name has changed, the thing is the same. — Pourquoi les savants tiennent

to distinguish hypnotism from magnetism. — Le postulat de l'hypnotisme

franc. — Identity of processes for magnetization and hypnotization. — Parity of results: sleep and intervention of the fasciner, healing. — In mental order, clairvoyance, acuteness

memory, awakening. — The conclusion is that magnetism and

hypnotism is caused by a common causality.

J. From Mesmer to Braid, artificial somnambulism, with the variety of phenomena it complicates, was called magnetism; from Braid, it took the name of hypnotism. The difference in date and name does not prevent the thing from remaining the same.

We didn't think first of challenging it. The new experiments began with a new process, at least in appearance, because it was almost two centuries ago that the German Jesuit scholar Athanase Kircher ! hypnotized the hens by staring at them on a brilliant point; but the whole sequence of the phenomena obtained through an operator reappeared identical with the sleep Braid confessed or caused to press this identity to the fronüispice of the work in which he exhibited his discovery, under this significant title: Neurohypnology or reasoned examination of nervous sleep considered in his relations with animal magnetism. Our French authors did not hesitate about this conclusion, whose rationalism expected wonders.

"By their results," said Messrs. Demarquay and GiraudTeulon, in a highly esteemed study on hypnotism!, these experiments already raise a corner of the veil that covered the so-called wonders of magnetism, and show that phenomena of the same order as the only truly seen among the facts of magnetism, can be produced without the intermediary of any communication from one person to another. They still agree with the latter in that the predisposing circumstances are the same on both sides, and all of a more or less pathological nature, a common fund of hysteria. The mode of production of this singular sleep, the testimony of the general sensitivity, had brought the word magnetism to the lips of the least clairvoyant. The resemblance was striking, and the general features the same."

And further they conclude: "In short, hypnouse and sleepwalking are, from now on, synonymous terms, and differ only in the mode of production, one artificially induced, the other spontaneous (and also provoked).

Dr. Mathias Duval expresses himself almost the same in the New Dictionary of Medicine and Surgery, published under the direction of Mr. Jaccoud?. MM. Maury, Figuier?, Bersot*, to name only the nottabilities of rationalism in the matters we are agitating, have proclaimed the complete parity between hypnotism and magnetism. What facilitated their persuasion, it is true, is that they hoped, after having given hypnotism to nature, to explain magnetism better and, with the two together, to eliminate the supernatural. Despite intentions, the facts maintain their affinity.

II. — Later, we were delighted and wanted to separate the new practices from the old ones. The doctors of Nancy, above all, who claim to be a school by claiming the monopoly of the suggestion, — in use however from the first day of magnetism and among all hypnotists, — openly repudiate the past of magnetic somnambulism and hold their hypnotization to a new order. The same applies to the doctors of the Salpêtrière: it seems, to hear them, that hypnotism started with Charcot. He himself was not far from believing it; at least he had deafens.

« M. Charcot, wrote in 1886 Louis Figuier +, never pronounces the name of animal magnetism. Animal magnetism is a word that smells of charlatanism; but hypnotism has a scientific color; this is why our doctors deny the first and exalt the second. For us who are used to speaking plainly, to naming things by their name and to calling a cat a cat, we allow ourselves to say to those who are making a lhypnotism, that they are only resurrected and bringing to light archi-known phenomena, which have only been stubbornly denied for a long series of years and which, by the natural force of things, resume the place they would have conquered long ago, if a blind and systematic opposition on the part of doctors and academicians had stopped their manifestation in the beginning and in the middle of our century. In our view, there is a complete identity between animal magnetism and hypnotism. We claim, therefore, that the hypnotizers, these legitimate sons of Mesmer, as Mr. E. Gautier (Figaro, Sept. 5, 1889), are no smarter than magnetizers, their ancestors, and that the so-called wonders they are trying to dazzle us are only scientific plagiarisms, sheltered under a Greek name."

"If the most famous members of the Academy of Sciences," says Mr. W. de Fonvielle!, the most prominent leaders of the Academy of Medicine, the editors of the main scientific journals, the scientific editors of the main political sheets have abandoned the name of sleepwalk, not because new advances have forced to confess that the properties of sleep had been exaggerated. If they took the name of the hypnotized, whose meaning is identical, with the only difference that it comes from the Greek instead of coming from the Latin, it is not that it felt the need to express a different idea, it is only because the somnambulism having been condemned, after a delay that lasted eighteen years, by the Academy of Medicine, one hopes to bring back this high scientific assembly on its verdict, by presenting under a new name the old ideas [IDENTITY OF MAGNETISM AND HYPNOTISM 207 struck by a sentence declared without appeal, considered as final."

In accordance with this spirited provision among doctors and in order to share opinions, the International Congress of Hypnotism, held in 1889, issued and adopted this twofold declaration: 4°Lhypnotism is different from animal magnetism; 20 the facts of magnetism can be seen and discussed in themselves.

II. — Among the authors who openly adopted the distinction and radical separation between magnetism and hypnotism is P. Coconnier. It was on this basis that he conceived his candid Hypnotism, that is, hypnotism and nothing but that.

"Let it be of course," he says, "that here we are talking only about hypnotism itself, the hypnotism of hypnotists, not magnetism, nor spiritism, nor occultism. The exclusive object of our research will be the experiences of MM. Bernheim, Charcot, Pitres, Bérillon, Albert Moll, Forel, and not the true or false stories of Mesmer or Potet, Gurne, Paul Gibier or Aksakow, Stanislas de Gouaita, Lermina or Papus; but for the moment what we want to appreciate and, if possible, explain are the facts that everyone recognizes as belonging to hypnotism, hypnotism, pure of any mix, what I thought I could call: frank hypnotism."

It is clear that if there is a distinct hypnotism and different from magnetism, spiritism, occultism and anything else, this hypnotism can be termed frank.

There is the question! And the author, who showed a very loose mind in his book, did not even think of establishing this starting point; he simply stated it. Of course it is a postulate that he asks, unless he considers the statement to be axiomatic, which would be an exorbitant pretension.

Let's move away from the axiom and confine ourselves to the postulate. In good logic, if the assumption is ill-founded the inferior deductions will be struck by infirmity. This is the case in the present thesis.

For the moment, I leave aside spiritism and occultism, although these two categories of phenomena have real affinities with lucid somnambulism, especially the last; let us draw closer only to magnetism from hypnotism. Far from forming two distinct orders, it is easy to establish the community of causes, characters and results, in a word an identical genesis.

Identity breaks out in the full resemblance of processes and in the almost complete parity of effects.

IV. — The ordinary condition of magnetization or hypnotization is the intermediary, the active operator who sleeps and directs the series of phenomena. Magnetizer in magnetism, hypnotizer in hypnotism; the office is the same. In hypnotism, it is true, sleep can begin out of human intervention; but in the evolution of phenomena, man reappears.

The means used to determine sleep are the same in magnetism and hypnotism. These are passes, compressions and frictions, the imperative word above all. Braid became popular with the fixity of the gaze on a luminous point; but before and after him, the magnetizers and hypnotizers used the mutual encounter of the eyes between the active and passive agents. All are unanimous in proclaiming the effectiveness of the will in the one who acts and in the one who suffers, in the sleeper and in the sleep; in a word the power of the suggestion. The eccentricities of some operators do not prove anything against the uniformity of the whole.

V. — The parity of means follows that of effects.

The first, the most topical, the one that constitutes the fundamental character of these states, is sleep, lucid sleep or sleepwalking, which puts in intellectual relation the fasciner and the fascinate; one speaks, interrogates, commands, suggests; the other hears, discusses, obeys, floats illusion in illusion at the option of inspirator.

This domination and dependence are found in the scenes of sleepwalking, from Mesmer and Puységur to the current hypnotists, without any difference between each other.

Let's note it well, the crucial fact of magnetism and hypnotism is there: in this lucid lethargy that puts sleepwalk at the mercy of foreign domination; in hypnotism and magnetism, the fact is absolutely identical.

In both orders or, to speak more accurately, in the two periods of experience, the ordinary overexcitation of the other senses and Panaesthesia is observed in the sleepwalks, or rather the shift of sensitivity according to the suggestions transmitted and received.

The main goal is the cure of diseases: magnetizers and hypnotizers pursue it in the envi. It is mainly nerve disorders, neurosis, that benefit from sleep and suggestion. In this regard, the experiments of Puységur are in full agreement with those of Charcot and Bernheim. We have no more reason to push each other back than the other.

In short, the somatic phenomena in both periods are absolutely the same. VI. - Parity continues in mental order.

The clairvoyance is the same as the suggestion; only a lot of hypnotists have made particular efforts to see the mind-hardness of the hypnotized vis-à-vis the hypnotizer, while the magnetizers have tried to push his insight to the discovery of things present or distant whose knowledge escapes man under normal conditions. One can discuss, even challenge facts and results; in essence, these aspects are common and betray a common causality.

The same must be said of the acuteness of memory, which manifests itself, the same, in the clairvoyant sleep of magnetism and that of hypnotism.

The awakening doesn't differ either. It was obtained in magnetic tests, as determined in Phypnotization, by simple command, by insufflation, by passages, by local compressions.

We are content with a brief reconciliation of the processes and effects described earlier in our exposure to magnetism and hypnotism. A repetition in extenso would be superfluous: we do not have to fear on these points the reproach of inaccuracy.

On this identity of magnetism and hypnotism, testimonies and authorities are overabundant. Only the learned bishop of Madrid, Bishop Sancha-Hervas, in his magisterial pastoral letter on hypnotism +:

"This is not a gratuitous assertion; one can easily convince one; for, as regards the way of causing magnetic sleep and sleepwalking, one can only compare the means indicated by Rostan and Debreyne with those currently employed by hypnotizers, to see that there is almost never any essential difference.

"We will also easily convince ourselves of the truth of our assertion by examining the phenomena of magnetism and hypnotism. In this one we see convulsions, contraction or dilatation of the pupil of the eye, catalepsia, lethargy, somnambulism, anesthesia, hyperaesthesia, vision through opaque bodies, transposition of senses, knowledge of hidden things, prediction of future events, even contingents, instant execution or within the fixed period of orders kept secret in mind, the use of foreign languages unknown from hypnotized, automaticism, complete forgetfulness on the eve of all that happened in somnambulism, the absolute and unconditional submission of the hypnotized person to his hypnotizer, and other hypnotic phenomena that we do not mention, in order to avoid an exaggerated length.

"All these accidents were also observed in the artificial sleep of sleepwalkers: to convince you, you just have to see the description of Puységur and his contemporary Deleuze. We can also consult the detailed and well reasoned report which was sent in 1825 to the Académie de médecine de Paris by the commission appointed, at the invitation of Foissac, to study the phenomena of magnetism. It would seem, in truth, to have before the eyes those of hypnotism; this one seems to have only reproduced them by changing the name of the so-called generator cause."

VII. — It thus appears from the rapprochement between magnetic and hypnotic practices that the name has changed, but that the thing is the same in substance; phenomena do not differ substantially; or rather that they are confused in a full identity, that they have the same genesis, that they proceed with the same causality and that they result in similar results.

As a distinct from magnetism, therefore, frank hypnotism does not exist.

We will have to discuss whether, by magnetism or otherwise, hypnotism still limits to occultism by covering the intervention of a secret agent other than man, superior to man.

In any case, the legend of frank hypnotism is CHAPTER XVI

MISCELLANEOUS INTERPRETATIONS OF HYPNOTIC PHENOMENS The fluid hypothesis. — La théorie de l'imagination. — Le dégagement

of the soul during the hypnotic crisis. — Le sixième sens qu'éveillerait

l'hypnose. — Les agents invisibles.

I. — As the facts told to the charge or to the glory of magnetism and hypnotism are supposed to be true, what interpretation do they include?

The first, in order of date, is that of a fluid communicated by the magnetizer to the magnetized. Spread throughout nature, if not as the primordial element of the bodies, at least as an ambient environment that compensates them and influences the most intimate parts, the magnetic fluid becomes in living beings animal magnetism, and is likely identified in man with the nervous fluid. This was essentially the Mesmerian theory, reproduced with variations that do not change the background, by Puységur!, Tardy de Montravel?, Deleuze, Charpignon‘, Louberti, and later, with a sincere air of novelty, by Dr. Tony Dunandf. Newcomers of hypnotism have a lot of Luidists, but the name of the fluid has varied: it's nervous influx, radiant neuric force, wave-transmission $, polarity °.

To an effect which is believed to be natural, one seeks, it understands, a cause of the same order; but the hypothesis put forward must be proved under pain of staying free, and that it gives reason for all the phenomena to be deemed sufficient.

It is not clear how fluidism would suffice to explain the most prominent prodigies of magnetism in the intellectual order, such as the suggestion with its varieties, the remote view, the clairvoyance that surpasses the reach of the magnetizer and its subject.

As for the facts which require only physical causation, the assumption of a fluid exchanged between the agent and the patient has nothing in itself but acceptable, but it must prove itself. His best testimony comes from magnetism itself. In some experiments, magnetized people believe that a subtle fluid escapes from the magnetizers' hands, accumulates in a container until it overflows: this is attested, among other things, by Tardy de Montravel!, Deleuze?, Dr. Charpignon*.

This ethereal flow, generally seen during hypnotic lucidity, could be a nerve or electrical emission due to operation of the magnetizer; it could also be an imaginary illusion, and above all, assuming in magnetism a demonic interference, a prestige executed by the lying mind to accredit the interpretations that mask its presence.

The fluid, moreover, imagined by Mesmer and his supporters, seems emancipated from all physical and physiological laws. "Any agent of nature, he rightly observes. Figuier ‘, is endowed with constant properties and which vary only to a small extent by external circumstances. On the contrary, the fluid of magnetizers is a Thousand-Aspect Protée, which changes properties in an incessant way, and in turn produces the most disparate effects, according to the will or whim of the person who sends it. Does the magnetizer want to make a subject insensitive? He pours her fluid. Does he want to make him sensitive? He pours his fluid to him. Does he want to warm up a patient? the fluid. Does he want to refresh it? the fluid. Does he want to turn on, calm him? The fluid. Can he cure a headache or hit him with cephalalgia? fluid. Does he want to inspire him the most opposite feelings, cure him from the most disparate diseases in their cause, he wants to plunge him into sleep? the fluid, and always the fluid. Magnetized water, which is charged with the so-called magnetic fluid, is literally a remedy for all ills; it can purge or constipate, fortify or weaken, precipitate blood flow or slow it down, lose weight or fatten; it is Fontanarose's remedy. In good faith, would such variability of virtues attributed to an agent not be sufficient to cause his existence to be revoked in doubt?"

The very basis of the hypothesis, namely: magnetization by the magnetizer, by a vital element transmission, disappears in the experiences of braidism, to summarize with a consecrated word the hypnotization processes of Dr. Braid. Artificial sleep and other magnetic phenomena occur here without any magnetizing intervention, by the mere fact of a prolonged look at a brilliant point that absorbs and fatigues the sight.

IT. — To the fluid theory, Bailly, on behalf of the commission entrusted in 1784 with the examination of animal magnetism, opposed an interpretation which removed any special causality intrinsic or extrinsic, and brought back the effects observed to one of these three causes: physical touching, limitation and imagination. The power of imagination, to which the other two causes borrowed the clearest of their effectiveness, became the new hypothesis accepted by most superficial spirits hostile to the wonderful, and also by scholars more accustomed to the discussion of the facts. The famous Bailly will join the doctors Montègret, Virey?, Bertrand °, Debreyne‘ who, holds, M. A.-S. Morin t, very well versed in magnetic practices, Mr. Bersot?, historian of mesmerism, and a crowd of others whom we refrain from naming.

Most hypnotists, both from the school in Paris and Nancy, attribute the mental state of hypnotized subjects to awakening and overexcitation, by means of suggestive speech, imagination. Theories of exalted perception, of hyperidation are only variants. M. Figier? sums them up in this formula: "An exceptional exaltation of the senses and intelligence in a state of sleep."

Without absolutely denying the imagination any influence in the scenes of sleepwalking, we do not believe that it is sufficient to give reason for all these facts. How can this theory explain a lethargic sleep that resists all the excitements, the shift of the senses, and especially the prodigious lucidity that makes the distant and hidden things see? Imagination does not come out of the human sphere; but the magnetic clairvoyance attained to knowledge that exceeds the radius of man and the means available to him.

Finally imagination only acts by conscious thought, and yet experience demonstrates the effectiveness of hypnotic processes on subjects completely unconscious of these effects, not keeping any memory after the crisis. How can we explain above all the unconscious survival, for a prolonged period of time, of the suggestions received during Phypnotization and which the patient will perform at a precise point? We must therefore either challenge these facts, which is hardly possible, or give up explaining them through imagination.

I. — Another hypothesis is the release of the soul from the organism. By natural law, the soul is fixed to the body and exercises its powers only with the help of organs. It perceives light through the eyes, sounds through hearing, strength through tact, smells through smell, flavor through taste. Freed from this law, the soul could establish these relations with the outside world, now localized in this or that sense, to all parts of the body where it exercises its action and acts of vital presence; it would even, if one wishes, have the freedom of pure spirits, and traverse the spaces at its own discretion, on condition of deserting the organism or rising to multi-presence. We do not see any metaphysical repugnance in this release, but we must agree that this is not the present order of nature; and that moving from the present state to that which one imagines, it is a miracle, an absolutely divine miracle, God alone being able to derogate in this way from the order established by his all-power. But it is not in the fanciful experiments of magnetism that it is permitted to seek the miraculous intervention of God.

Some admit a subtle material envelope connecting the soul to the body, a kind of elastic cord that would allow the soul to carry out distant peregrinations without breaking the knot of organic life. Modern spiritists have called this binding, fluidic substance a perisprül!. "By the phenomena of sleepwalking, either natural or magnetic," says Allan Kardec!, "Providence gives us irrefutable proof of the existence and independence of the soul, and makes us witness the sublime spectacle of its emancipation; hence it opens the book of our destinies. When the sleepwalk describes what is going on at a distance, it is obvious that he sees it, not through the eyes of the body; he sees it himself and feels carried there; so there is something there of him, and this something, being not his body, can only be his soul or his mind... In dream and sleepwalking, the soul wanders in the earthly worlds; in ecstasy, it penetrates into an unknown world, into that of the ethereal spirits with which it enters into communication, without however being able to exceed certain limits that it cannot pass without completely breaking the bonds that attach to the body... The emancipation of the soul is sometimes manifested in the state of watch, and produces the phenomenon referred to as second sight, which gives those who are gifted with it the ability to see, hear and feel beyond the limits of our senses. They perceive things absent wherever the soul extends its action... Natural and artificial somnambulism, ecstasy and second sight, are only varieties or modifications of the same cause."

Dr. Tony Dunand ?, while declaring himself the enemy of spiritism, reproduces this singular way of interpreting the clairvoyance that accompanies spontaneous or artificial sleepwalking. In one and the other state, soul travels in spaces "attached only to the body by fluid links.. The only difference that distinguishes them is that in natural sleepbulism sleep is the work of the mind that calls the soul of the subject in the spaces, after sleeping the matter, while in artificial sleep it is a man that begins, and the spirit ends; but the crisis is the same in all points. For waking up, it's just as much the same. Indeed, after his peregrinations during natural sleepwalking, the soul of the crisiac enters his body to settle there in his normal state... As for artificial sleepwalking, waking is the result of fluid clearance operated by the author of the crisis. If the sleepwalker has traveled, he returns to his body, settles in, then he agrees to wake up... It is possible for souls to escape from their carnal envelope to go to places or to people who are interested in it. I said that, in this state, the soul remains united only to the body by its fluid bonds; if they were broken, death would be the consequence; and this is seen."

We have already pointed out! the duplication imagined by Gôrres?, to explain the peregrinations accomplished by the soul during the somnambulic crisis; this interpretation is substantially the same as the previous one; on one and on the other, the judgment is the same.

Apart from the fact that this theory does little with the Catholic doctrine on the human compound, it is difficult to hear the simultaneous presence and absence of the soul in the body, unless it openly admits the miracle of the multilocation. By accepting even, without epilogue, as one imagines, this emancipation of the soul puts aside the existing order, therefore constitutes a miracle reserved to God alone, and we have already said that the divine miracle is not reconciled with the forms of magnetism.

IV. — But by staying there, without deserting the body, could Pasme not extend its radius, acquire new faculties, deploy latent energies? These answer yes, which bring the magnetic eccentricities to a sixth sense awakened by the fluid that softens others. The first, Mesmer already considered magnetism as an artificial sixth sense.

"Magnetic sleepwalking," says Tardy de Montravelt, "discovers us in man, and in a very sensitive way, a sixth sense that had not yet been known to me. This sixth sense seems to be much more exquisite and more sure than the other five; it does not exclude them, it acts with them and they seem to act by him; while, in the state of watch and when man is brought back to his old habit, the five senses of which it is accustomed to make use stifle in some way this sixth sense. This last sense is really what we call instinct in animals; it bears all the characters. Like instinct, he never misunderstands himself in the walking, the state and the physical needs of the individual. I will also say that in man this sixth sense is still what we call consciousness... It seems that this sixth sense, the soul of the other five, is spread throughout the machine, and that it has its main seat in the stomach; since it is in the stomach that the sleepwalk thinks to see and hear."

The continuation of this quotation would not be better to hear what this new meaning consists of, summarising and perfecting all others, explaining effortlessly all the wonderful, not only magnetism, but some sort of order. That if, moreover, this sixth sense was not enough to clarify everything, nothing would prevent us from imagining a seventh, an eighth, and thus infinitely until we were right about everything. Who sees this entirely free of charge from the hypothesis? The last word that cuts short of these fanciful assumptions is that the consistency of the established order constitutes the law of nature, and the present order for man is that it arrives at knowledge only by the prior exercise of senses located in the organs; one only leaves there to enter the region of miracle.

V. — Many, indeed, place themselves resolutely on this field of miracle, struck that they are of the extranatural character of magnetic manifestations; but they do not agree on the quality of the invisible agents involved in magnetism.

Some admit that faithful angels are the intermediaries of magnetic influences. The most striking is Dr. Billot‘, who seems to have converted to his honest feeling Deleuze?

Others bring in good spirits and evil spirits in turn. (is a doctrine familiar to spiritists, so one can convince oneself by reading the elucubrations of their coryphea, Allan Kardec ê. Dr. Tony Dunand, too, distinguishes two sleepwalks: a good and a bad: the bad, which is the most common, comes from the demon *; the good, which was his wife's, is the work of the holy guardian angels.

Get excellent husband was delusional: good angels are

1 Correspondence to the vital magnetism between a solitary man (M. Billot) el M. Deleuze, 2 vol. in-8°.

? Ibid. Réponse de M. Deleuze to the fourteenth letter of the solitaire, vol. 2, p. 157.

3 See the Book of Spirits, 1. 2, ch.1, 8, 9.

4 A Revolution in Philosophy, p. 395: "Of course, yes!I condemn and ask the Church to condemn absolutely all magnetizers, all sleepwalkers, all card drawers, all sleepwalkers, and all that is practiced today, because this is the WORK OF DEMON."

5 Ibid., p. 397: "Mme Dunand was the type of true somnambulism, that is, one born under the influence of the holy angels invoked in the nothing to do in the eccentricities of magnetism and the fantasies of hypnosis. His first opinion, which refers to demons at least part of sleepwalking, would be quite acceptable.

The presentation that we will make in the next chapter of the opinions expressed by Catholic theologians will facilitate CHAPTER XVII

SHARE BETWEEN CATHOLIC THEOLOGIANS Relative value of interpretations. — Opinion des écrivains catholiques

which award to the demon all the hypnotic manifestations. —

The opposite opinion that relates everything to nature. — Opinion mitoyenne

which does one part to nature and another to the evil intervention. —

Principes de solution. — Vice of rationalistic argumentation

to magnetism the facts reputed miraculous and demonic.

I. — The interpretations we have gathered in the previous chapter come mainly from doctors, who are generally unconcerned with doctrinal correctness.

Among the Catholic writers who have mixed themselves with magnetism and hypnotism, it is necessary to distinguish between the theologians themselves and the amateurs whom circumstances or a delusional attraction to the stinging things have led to this study.

In the latter category are priests already won with easy interpretations, who even, in order to be more convincing or confirm themselves, thought they could attend the scenes they intended to enjoy. They took notice of the doctors operating, resolutely declared against any preternatural interference, and they made books with what they saw and what these worthy doctors provided them, very flattered by this unexpected rapprochement. In volumes of four, five and six hundred pages, recounting the experiments, they reserved ten, twelve, twenty pages for the most discussion rather little theological, generally to make prevail the rationalistic interpretations, when they did not remain undecided and perplexed, not knowing,—that we are passing this familiar expression,—where to give head. More than one has managed to get read and impress the audience always fond of the extraordinary; they are among the scholars of the day!

We will give a mention to the most serious, forgiving others the time they have made us lose; but we must above all take into account the true theologians, those who, from a doctrinal and moral point of view, have formulated a precise opinion.

IT. — In general, Catholic theologians, struck by the disproportion between the means and the results of artificial sleepbulism, between the effects it produces and the energies known to man, tend to see this as a preternatural interference; but they are unanimous in excluding the hypothesis of intervention by faithful angels.

In assessing the facts, they are divided.

Some give the whole to the demons. Perrone? is not far from thinking that way. While hesitant about the nature of sleep, Fr. Gury* and his annotator Fr. Balle1 Prælect. theol. De vera relig., p. 233.

2 Ibid., p. 188.

3 Casus Cons. C. A threefold degree is exhibited in the effects of magnetism, namely: 1° The state of sleep, in which only the senses are lulled; 2° the state of somnambulism, in which one, though deprived of the use of the senses, nevertheless sees, speaks, and answers to what is asked; 3° a wondrous knowledge of one's own state and of the remedies suited to oneself, as well as vision of things being done at a distance. His positis, Tertius graduated certo damnandus is ut graviter illicitus and superstitione plenus...; secundus graduated, id is somnambulismi, nullo pacto naturini! adopt virtually the same solution. Clement Mark ?, Vincent ?, the author of the theology later transformed in Clermont, reasoned likewise. Le P. Pailloux# and especially Fr. Franco rejects magnetism and phypnotism without distinction. The latter stated with intransigence which may have affected the effectiveness of the conclusions.

Faithful doctors have joined the theologians in fighting the thesis that affirms the natural character of hypnotism.

In the first line, Dr. Imbert-Gourbeyre, so competent in this area, should be mentioned:

"To argue that these strangenesses are natural things," he says, "but common sense protestes: it is to him alone that one must refer to them.

"The suggestion by hypnosis is preternatural for the following reasons:

« 40 Elle est invincible. ralis censeri potest, et idcirco diabolico interventui tribuendum est... The first degree, if considered merely in itself, can be reckoned a natural state of simple sleep. But neither can this be admitted, etc. — Item Comp. theol. moral., de præcept. Dec. t. 1, n. 276-279.

1 Comp. theol. mor. App. 2, t. 4, p. 210-9216.

Magnetism, considered in the concrete, that is, as it is commonly practiced, is unlawful, both by reason of the end for which it is usually exercised — for it is done to uncover hidden things, to obtain preternatural effects, which is a new kind of divination — and by reason of the manner: for it is commonly practiced by men upon women, by younger physicians upon younger girls. Further, it is a law of magnetism that between the agent and the patient there exists the greatest sympathy, and often a mad love with an unbridled inclination toward venereal acts, and toward the most shameful movements. During the magnetic sleep, the person magnetized is not their own master, but remains wholly in the power of the one magnetizing, who can abuse the faculties of soul and body and bend them to whatever is worst. Nor are other dangers lacking, namely sicknesses, madness, possession, indeed even death itself, as experience establishes.

3 Comp. univ. theol. t. 5, p. 391.

4 Magnetism, Spiritism and Possessions, p. 498,

5 L-Hypnotism back in fashion.

6 L-Hypnotism and Stigma, 1899, p. 26. "20 She is the work of only one, the medium being solely dependent on her hypnotizer.

"80 She supposes in the latter a superhuman power, since he has become master of all the psychic and sensory faculties of the medium, that he certainly makes suggestions and that he obtains surprising effects.

"40 And to do all this, the only means used is the human word; here the means is of any disproportion with the results."

Another doctor, Dr. Hélot, author of an important book on neurosis, which confines itself to evil assaults, has also published two brochures! to deny hypnotism any natural causality.

IHI. — Others have held and still hold magnetism and hypnosis as an eccentric product, if Pon wishes, but true of nature. Le P. Hervier, the abbots Faria and Loubert did not believe, by practicing magnetization, to emerge from the natural order.

Today, it is true, it is mainly PAypnotism that is in vogue and in discussion. The most resolute champion of its natural origin, among the ecclesiastical authors who have written on this subject in recent times, is R. P. Coconnier, of the order of the Preachers Brothers, in his book: Frank hypnotism. He thought he was doing enough by taking part in the R. P. Franco and his brochure} Hypnotism back in fashion. To facilitate unification, he supposes that the other contradictors all fall under the Jesuit doctrine, even those who, like me, wrote before him. It doesn't matter, in such good company, there is no reason to complain. La thèse du P. Coconnier is clearly presented and supported with skill and conviction, but not peremptoryly in our opinion. The demonstration of the starting point, namely that hypnotism exists different and disjointed from magnetism, its whole and its sequels, has not even been tempted and cannot be made, as we may have established in the previous chapter; but the distinction would be valid, hypnosis alone presents phenomena that seem to exceed the orbit of man. Nous signalerons ces points.

IV. — Between these two extreme opinions appears a third, which distinguishes between the purely physiological effects and those of mental lucidity: these, especially in the radiances which exceed the common energy of Phomme, cannot be imputed to him and come back to the disturbing spirits by right; for others, there is no proof that they exceed the intimate forces of nature, and consequently do not allow to see extranatural there.

Mor Gousset!, MM. Martinet? Lehmkuhl' seems in favour of this sentiment, which tends to prevail.

Among the authors who have dealt seriously with these matters and who are involved in nature in hypnotic manifestations, we will mention in order of date the P. Touroude, priest of the Congregation of Picpus and M. Moreau, vicaire général de Langres.

"It is not," said the first, "that we claim that all these phenomena must be attributed to an extranatural cause. There are a lot of them that can be explained naturally... We recognize, with most of the authors, that during the induced sleep, a large number of very amazing phenomena can be produced, but that are nothing extranatural... Finally, there are those who are so contrary to everything we know about the laws and forces of nature, that it is impossible to explain them, says Dr. Trotin, without a supernatural intervention. This is what most magnetizers call transcendent or higher-order phenomena, such as remote vision or laction, vision through opaque bodies, translation of senses, description of an internal disease and the remedies to be applied, divination or prediction of things to come; production of stigmas or other sensitive effects, at a fixed time and long enough after the subject has been drawn from magnetic sleep."

Mr. L'Abbé Moreau made roughly the same concessions and reservations:

"The common opinion among Catholic theologians," he says, "is that behind these extraordinary, bizarre, eccentric phenomena, though naturally based, are evil spirits hidden... We see no reason to contradict them (hypnotizers) for a number of phenomena that are obviously on a natural basis; but for a number of others it is impossible for us not to restrict them and to suspect that they are more or less concealing a demonic interference."

V. — In the presence of this diversity of opinions, what should be said about the nature of magnetism and hypnotism, in order to repeat an identical word as to meaning? The reader expects us, if not a definitive solution, that we do not flatter ourselves with giving him, at least our humble opinion on an issue that interests at such a high point mysticism.

We assume, above all, that the facts relating to magnetism are not questionable as a whole; they do not impose their multiplicity, by the mass and variety of testimonies ?. Nor do we doubt the results of experiments under the control of scientific commissions, nor the deceptions recognized and denounced by reliable witnesses. The incoherence and instability of these experiments do not allow one or the other of these variable aspects of magnetism to be denied; it must be taken as it presents itself, with its inequalities, its inconsequences, its solutions of continuity, except to deduce from it the conclusion which detracts from it.

These phenomena are subjected to the ordinary condition of natural facts, which consists in the fact that, with the same cause being raised, there is regularly an identical effect. And magnetism refuses to accept this test: it succeeds in one case, not in another; on this person, and not on that person; under the hand of one experimenter, and never through another; here with the brightness of the evidence, there half. Can this whim be the result of a natural physical energy? Wouldn't it be the authentic sign of an occult intervention that occurs or steals at his own discretion? Another thing strikes us in these strange scenes of magnetism: the mixing, the disparate, the entanglement of its manifestations, the disproportion between the starting point and the last results. By a uniformly repeated gesture or slight contact, by a simple glance, a single act of will, one determines an overexcitation nervous, a lethargy more or less profound, the cataleptic, hysterical, epileptic crisis. Then, to this suspension or to this upheaval of normal life, comes a singular lucidity that draws man from his accustomed sphere, transforms in him the relations of the senses and organs, repeats the acuity of the inner gaze, opens before the mind of the unaffordable horizons in the ordinary conditions. Are there successive phases of a single phenomenon, or an assemblage of phenomena? Is it a follow-up, a progressive unfolding of natural forces, or a staging carried out by a latent power, or finally the extreme limit of human order and the beginning of another?

A third point is suggested by the two inverse solutions to which the magnetic facts gave rise.

We cannot contest it, there is a striking analogy, and in some respects a true identity, between the wonderful magnetism and the old manifestations reputed to be demonic! Some conclude that magnetism is pure magic; others conclude that ancient magic was only magnetism. The conclusion seems the same; however, there is a radical difference between the two opinions: the former, who attribute to the demon the prestige of magic, also impute magnetic facts to him; the latter, holding the phenomena as natural in principle, bring back to the same proportions the so-called demonic manifestations of the past. The rationalists go even further; they include in the wonders realized by magnetism, not only the reputed evil prestiges, but all Christian miracles, more particularly all phenomena of contemplation and ecstasy!.

VI. — Rationalistic argumentation is exorbitant of all points. First of all, the parity between our thaumaturges and magnetizers is free and ridiculous: one can want to make magnetism without succeeding; one does not do it without will and despite oneself. In addition, whether magnetic experiments result in or remain unsuccessful, they are always subject to

1 BouRNEVILLE and REGNARD, Iconographie photographique de la Salpétrière, 3rd P., p. 154: "From all time, what has been called contemplative asceticism was produced by the prolonged fixation of some brilliant object or not, to which some virtue was attached, to which some holiness was assumed. — These contemplations helped by a violent intellectual excitement were quickly followed by hallucinations, appearances and even the attack as described in both thaumaturgy and medicine.

"The books of the Christian hagiographs are filled with such facts, and they are too well known (?) of all for us to insist on them at a longer time.

"In the Greek monks (scientists of Salpêtrière probably want to talk about the umbilicals of Mount Athos. — See Bercer, Dict. de théologie, au mot nesycnasres ), hypnotism is perhaps more in honor than among Roman religious. It is a fact known to all (????) that these men manage to fall into ecstasy by the prolonged contemplation of their navel."

M. Bourneville condenses, with rare happiness, in a hateful mixture of historical enormities and philosophical ineptitudes; he would seem to be rather ill than physician; as soon as it is mentioned miracles or thauaturgy, to use his medical slang, it seems that one touches at home the hysterogenic zone: there he is immediately in crisis! This singular doctor can only be described by a whole pot-pourri of medical expressions for the use of the Salpetriere. of processes, variable as long as one wishes, but which characterize these operations and allow to recognize them. Now, we see no traces of these maneuvers in the miracles performed by the Saviour Jesus, by the apostles, by the saints of any age, whatever some free thinkers say to whom the assertions cost nothing!

The rapprochement between magnetic phenomena and demonic facts is more well founded; but to conclude from this resemblance, even if it is well established, that they are natural and human, it would first have to be demonstrated that they do not come out of the sphere of man. Let it enter from the devilic into magnetism, it is possible and very believeable, the demon slips into the human scene by all the cracks, if it is allowed to speak like this; but that all the devilic is confused with magnetism, this is what should be proved, and what is not proved; and what is less proven, is that magnetism comes into all its aspects within the framework of the physical and human nature.

Will we conclude with the extreme believers that everything is extranatural in magnetism? We would not dare to go so far: the careful inspection of these phenomena reveals accidents that have their similar in nature, next to deviations that obviously come out of its radius. True science takes the facts as they are and in the sphere where they are placed; it does not keep unity where it does not exist.

These various remarks lead us to pose the problem as follows: Is there not in the manifestations of magnetism a mixture of natural and extranatural, In order to answer the question perfectly, it is necessary to consider one by one the multiple aspects of magnetism, and to pronounce on the character of each of these eu from the double point of view of results and processes.

This will be the subject of the next chapter. CHAPITRE XVIII

MAGNETISM, IN ITS BREAKDOWN PRESENTS A MIXTURE OF HUMAN AND DIABOLICS Rationale by examining the various phenomena. — Les cures magné.

tiques. — Le déplacement des sens. — Les effets intellectuels. — Les

procédés mis en œuvre. — Lucidité mentale, — Résumé. — Raison de ce

triage entre les faits. — Opposition between free thought and Catholic teaching about the demon.

I. — What we have said about the eccentricities and anomalies of magnetism has prepared this formula: by some aspects, magnetism confines itself to nature; by others, it seems to exceed; but if nature is exceeded, excess can only come from the demon. Hence it follows that in the series of these phenomena considered as a whole, the devilic would mingle with the human.

To justify this assertion, we only need to examine the variety of aspects that appear in magnetism and hypnosis.

II. We first reported the magnetic cures.

Most of the claims relate to nerve diseases, over which the influence of imagination is unappreciable. In cases, and these are the most ordinary, where healing gradually takes place, the hypothesis of extranatural intervention must be ruled out, and in those where it is quick, almost instantaneous, it becomes very difficult to prove that the practices implemented and supported by imagination have been insufficient to produce it naturally. Finally, would there be cures that by their suddenness and other characters exceed the natural efficiency, one could logically infer from there that all the others are under the same conditions.

Magnetic sleep, taken in itself, does not differ essentially from the morbid lethargic states; the attacks caused by catalepsia, epilepsy, and hysteria, also do not differ from the spontaneous attacks of these diseases; the anesthesia and hyperaesthesia, which occur in artificial somnambulism, are no less accentuated in obviously natural conditions. The nature can therefore assume responsibility for these states, considering them independently of the means put into effect to determine them; for, in this respect, the proportion could be lacking, which we will discuss earlier.

II. — The movement of the senses presents more difficulties.

Tact, which is spread throughout the body, must be removed. For the olfactory sense, which lives subtle emanations, it must be difficult to see with certainty its displacement; and the taste is too close to the smell so that Pon can surely certify that no physical emission, part of a close object, has affected the normal seat of flavor. Moreover, it is not on such senses that the most ordinary experiences of magnetism carry, but mainly on facts of hearing and vision.

The phenomenon of hearing by epigastrium or any other part of the organism, can absolutely be explained by an accidental hyperaesthesia which seems to be located at a point in the body different from the louse, but which, in fact, brings to Pouye itself the organic concussion necessary for his exercise. Who knows that the sound is transmitted by a physical vibration extending to the auditory nerve? However, when a point of the body is in an exceptional state of overexcitation, it may happen that the vibratory concussion that reaches this part determines a feeling of touch more vivid than in the special organ, where, by tact too, occurs the hearing.

Is the phenomenon of vision the same or otherwise? In the present state of its nature, man perceives physical objects only through the eyes of the body, and the eyes only enter into exercise under the blow of luminous radiation. If, therefore, the optical nerve is effectively subtracted from the action of light, the organic vision will not take place; or, if it occurs, it seems that it will accomplish by an extranatural way. Systematic opponents of magnetism and the extranatural challenge any act of vision without the help of the eyes in magnetized subjects. Experiencers and reliable witnesses claim the opposite. Nothing allows us to contradict them, especially when the experiences are attested by men as expert in Part of the prestidigitation that Robert Houdin was. We refer on this subject to the dramatic account of M. de Mirville t. Let us just reproduce a few lines of a loyal statement made by Robert Houdin following a double test where the master's skill exhausted all the precautions against deception: "I was holding a second session; the one that I attended yesterday at Marcillet was even more wonderful than the first one, and leaves me no more doubt about the lucidity of Alexis. This time I took far greater precautions than at the first... I came back from this session as amazed as I may be, and convinced that it is quite impossible that chance or address can ever produce such wonderful effects t."

By admitting like some the experiments of magnetism, how can we explain this shift in the sense of vision? The evil intervention is entirely in its place here; but it should not be said that as much as it is necessary. It is easy to rule out the hypothesis of the animic clearance we have spoken of, because it carries a miracle of first order, an absolutely divine miracle that does not have here any raison d'être. But, in reality, is nature at the end of its strength? Organic impressions are only shaking or moving communications; yet, since sound impressions can be naturally communicated from another part of the body to the ear, why can't light impressions also be communicated to the eye? — The negative seems to us infinitely more probable; at the most we would admit that the hyperaesthesia of tact can, by replacing it, make it believe in vision.

IV. — In intellectual effects, there is also a matter of distinction.

The absence of memory has nothing that surpasses the morbid anomalies of nature. The strange thing is that we forget and remember according to the whim of the magnetizer,

The domination or suggestion exercised by him on the hypnotized subject, any extraordinary that it appears, can largely be explained by the passage from one illusion to another under the exciting of a sensitive sign: the magnetizer suggests, through his attitudes, his gestures, his words, illusory impressions that respond to these external acts. The hypnotized lives in itself and not outside.

What we do not understand is that only one person, the one who opens the scene by diving into sleep, is likely to enter into a relationship of thought and sensitivity with the patient, and that no other person can move and stir up, or be heard without the express will of the sleeper; that vainly one shouts, tortures the hypnotized, that he remains inaccessible to any other influence.

At least the silent communication of thoughts, of wills, without any sign, would, in our view, reveal an intervention other than that of man.

More importantly, the clairvoyance that goes beyond the native reach of the mind and makes things see hidden or distant, is it outside of natural forces and presupposes a secret initiator that sees and reveals what escapes man.

V. — The examination of the processes also concludes with a mixture of natural and occult action. Many of these means do not seem absolutely disproportionate to the effects that result; but they do have no real causal relationship, and can only be opportunities for an invisible agent to enter the human world.

The artificially induced sleep may find a sufficient cause in the rhythmic movements of the passes, in the reciprocal fixity of the look between the magnetized and the magnetizer, in the prolonged view on any object. These excitations, reinforced by an anxious expectation of the mind, this absorbent concentration that calls and accelerates the vital movement at the heart of an organ can determine a nerve congestion that suspends normal sense exercise.

The provocation of convulsive crises by hypnotic means lends itself to the same interpretation and even seems to confirm it. Indeed, in spontaneous attacks of epilepsy, hysteria and convulsions, the eyes are carried above and affect a converging strabism similar to that which leads to hypnotization!; would these identical effects not betray a common causality?

It is difficult, however, to explain how a simple word, a look suffices to determine total lethargy, and to compare this rebellious lethargy to any excitement with human sleep. Ge, which escapes any natural explanation, is that one can fall asleep by a mental and distant command.

The awakening by the sensitive command has nothing in itself but natural; it is by an inner effort of its own will that the sleepwalk, recalled, emerges from its drowsiness. The impressions that passes make on the organs to hypnotize them can, by virtue of the same principle, determine the return to regular life: one sleeps the child by a monotonous song or by shaking his cradle; sleeping, one awakens him by the same means. Compression of the ovarian point breaks or moves the localized nerve congestion to the brain and restores sensitivity in its normal functioning. These interpretations are acceptable to us. We find it more difficult to understand the awakening by a slight breath of the magnetizer on the face, and we do not understand it at all by an act of will not meant externally. The first process leaves us in doubt about the origin of these phenomena; the second, if it met very authentic, would make us conclude openly to an evil intervention.

VI. — To get in touch with the hypnotized person, just touch her, put her hands in hers. Let mere contact establish a relationship of sympathy, dependence and what we have called the suggestion with Braid, it can be absolutely; but that this relationship gives the sleepwalk a penetrating lucidity on the person with whom it enters into communication, which it sees uncovered the folds of its organs, guesses its thoughts, sees its past unfolding and supposedly its future, one would vainly seek a natural proportion between this physical relationship and this intellectual clairvoyance.

The natural connection is even more evidently lacking in the case, which is very common elsewhere, where the sleepwalk is put in contact with a person absent by the mere contact of an object belonging to him, of a wick of hair, of a linen, of a letter. Let it be said as long as it is desired that there is fraud; we repeat that if the deception is not there, there is more than man.

VII. — Thus, in processes as in the results of magnetism, we find mixed phenomena which can be human and natural, and others which accuse a greater causality. Let us leave to nature all that it is capable of carrying, but let us give over to a superhuman occult power, which, as we have said so many times, can only be the corrupting angel. To sum up in a few words our thoughts and distinctions on the complex facts of magnetism, we would not like to affirm that the slow cures and even the sudden cures of nerve diseases carried out by magnetism, artificial sleep, anesthesia and hyperaesthesia, hypnotization by the passages or fixation of the gaze, the provocation of convulsive or neuropathic crises, such as practice at the Salpêtrière, dependence on the magnetizer suggesting orders, total oblivion of acts performed or seen in somnambulism, surpass the natural forces of man. We are puzzled about the real causality of magnetic clairvoyance which, without going to unknown things, seems to draw the subject from its ordinary reach, on the exclusive dependence on the magnetizer, on the instantaneousity of lethargy, and also on awakening by a simple word or a slight breath. ;

But, in these operations, we hold for the work of evil spirit all that man is unable to achieve by careful and intensive application of his faculties, as to know the things naturally hidden and distant, to sleep and to awaken, to command and prohibit the action by an internal act of will, to enter into contact with an absent by the manipulation of an object that he has touched.

In short, on the naturality, if I can speak in this way, of the suggestion, there is also reason to be concerned. It's too good a chance for the demon to fish in cloudy water that he doesn't intervene.

No doubt, the simple direction of the thoughts and impressions of the sleeping subject is naturally explained. This phenomenon reproduces in ordinary dreams, where imagination fantasies mix with the incidents of ambient realities. Until then, we can see nothing but connatural and human.

But how can we explain, assuming it is effective, the mental suggestion, the remote suggestion? What perceptible, normal, natural relationship is there between this subject insensitive to all that surrounds, and the silent thought of the medium? It is a manifest law of our mind that his intellectual vision, especially with regard to the outside world, only sows under the blow of a sensitive excitement.

How can we explain naturally the unconscious realization, after weeks and months, of a suggestion impervious in hypnotic sleep, and of which we do not keep in the meantime any memory, which escapes even the consciousness at the time of its execution? As much as we twist our minds, there will be no natural and human proportions. To try to impute these results to Phomme alone, we must come to the eccentricities of Görres and the tortures of German metaphysics.

It is soon done and soon said to allege in these cases mysterious laws, secret springs, latent energies of nature, and to grant everything to man, even the impossible, by the fear that one has to find him in company, to put nothing out and above. With such interpretations, every rational argumentation is powerless, science does not exist, there are more in the world than fugitive series of phenomena beyond any prediction and any law. Reason and common sense dictate, on the contrary, that man, no more than the other creatures, cannot escape the limits and conditions of his activity; that for him, as for others, the brewing is not longer than the arms, as Montaigne says, and that, if he occurs in the human scene of mani1, € 244

If we now come to lucidity, argumentation and conlusion will be the same. . Lucidity is the exercise of mental life during sleep. It is already in action in the suggestion; but we mainly hear of intellectual acuity which manifests itself in the hypnotized under external excitements, and makes them discover secret and distant things.

Anything that does not exceed, in the state of watch, the subject's knowledge is suitable for nature and can be awarded to him. A greater ease of expression, an extraordinary awakening of his memory, an abnormal vivacity of attitude and speech, provided that the subject does not exceed what he knows or has known, can still be explained by hyperaesthesia due to hypnotization. But as soon as one comes out of the human foresight and reach, one is more in man; the surplus, if there is one, must be attributed to another, who becomes responsible. (is of the elementary logic.

But it is not within man's reach to know suddenly the positive things he has never learned; to perceive realities and facts at a distance where his senses do not reach; to discover, in contact and inspection of an object, the secret thoughts, intimate dispositions, the internal diseases of the present and, more importantly, the remoteness to which this object belongs; to influence, by the sole effort of will and intention, those who are far away, and even those who are near. Once again, when such facts occur, they must be attributed to a different agent than man, who sees further and further than man.

The extrinsic cause that assumes these acts can only be the demon, God and faithful messengers not lending themselves, as we have already observed, to the fanciful consummations of man, with the sole aim of providing for his curiosity and whims.

This is therefore our conclusion: there is probably in magnetism, taken in all its phenomena, a mixture of human and evil; but, if the beginning is human, surely the crowning is diabolical. This interference with the evil spirit, which, by temperament, is mystifying, and only according to the latitude that God leaves to it, explains the inequalities, the inconsistencies which the scenes of magnetism present the spectacle and which confuse our scientists. If magnetism was a natural thing, it would obey constant laws; if, on the contrary, Satan mixes his play in it, one understands that he disconcertes observation by acting or abstaining, at his will or according to the purposes of divine providence.

Abbé Moreau seems to have adopted our conclusion, except for a part which he makes to deception and which we are far from contesting; we even denounced it in a special chapter:

"Next to us," he said, finishing his scholarly study t, the true thesis, "the only thesis consistent with natural truth as well as theological truth would be this: Hypnotic phenomena are a mixture of deception, natural strength and demonic immixtion. At the origin of these three sources, the observations are frank: this fact is obviously due to deception, another to natural forces, another to demon. But soon the phenomenon gets complicated, the three sources have mixed their waters; it is impossible for the best exercised eye to distinguish these three currents. Duperie, natural force, demonic interference now contribute more or less to the birth, development, perfection of the phenomenon."

VIII. "But," it will be said, "why this triage, this mixture of human and evil?" If one does so much as suppose Satan's intervention, what is the burden of the whole phenomenon? When the facts belong to the same series, which they make up a single scene, is it logical to admit to them two disparate orders, to want the supernatural for the sequel and the end, rejecting it for the beginning?

The objection turns without difficulty in the opposite direction: the completion is supernatural, so the beginning could be also; this second argument is more specious and more acceptable than the first, for at last the demon can accomplish what man does, while man cannot do what the demon does.

In fact, we do not reject absolutely evil intervention as soon as the magnetic scenes open; we recognize, on the contrary, that it is perfectly possible; we refuse only to affirm before we have the positive proof: the miraculous does not suppose itself, it proves itself, and the positive proof we miss here.

The so-called inconsequence of admitting the supernatural at the end without claiming it for the beginning has no basis. What contradiction is there that the demon pursues what man has begun, but is unable to push further? And assuming, which is in no way doubtful, that the seductive spirit has an interest in veiling its intervention, can it choose its land better than at these extreme limits of the human field? The man opens the scene, and where, without his knowledge, his power expires, the enemy introduces his action and his play. To those who do not know the precise line of demarcation of human and evil, — and this line, who knows it? —- the continuation, must seem, at least at the point of Junction, the natural continuation of the same phenomenon and the deployment of a single force; but, because the demarcation line escapes our eyes, it does not follow that it does not exist. A moment comes when man realizes that the border has been crossed and that he is in a world that is no longer his own. In panoramic views, it often becomes impossible to grasp the extent to which the canvas comes into reality, to say where the illusion begins, although illusion is admitted, manifest and, at a given point, fully recognizable. We have no better comparison to make the imperceptible juxtaposition of diabolical prestige to human reality; better than man, the demon knows the game of the trompe-lœil.

The scenes of artificial sleepwalking present an anomaly, which casts the public into doubt and, on the contrary, makes us more suspicious: These are the variations and instability of the most accusatory phenomena. In the period of magnetism, the facts of clairvoyance extending up to the absolutely hidden and unknown things of the operators appeared in large numbers, and it still meets; but, today, most hypnotists deny them, because they no longer appear, they say, in their experiences. What do denials do if they exist? It is claimed that they do not belong to science, because they no longer occur; error, it is sufficient that they have occurred once for science to have the right and duty to occupy it. But why the interruption and the solution of continuity? (that is precisely what appears, — that we are told the word, — the thing of the lying spirit to steal Phomme; and here also what is the clue that these phenomena do not belong to the natural world.

IX. — Let us add one last consideration, which is such as to highlight the inverse and contradictory tendency, with regard to the demon, between Catholic teaching and free thought.

In principle, free thought excludes intervention in the human world from any agent that is invisible, superior or inferior to man; it excludes, at least by abstention, the existence of good or bad angels; it rejects as unnecessary the hypothesis of God, the first and only cause, and takes on it to explain world developments without coming out of matter.

This is the attitude taken by free thought, claiming to be science, whose monopoly it gives modestly. The demonstrations attempted in the name of pure reason, it disdains them; the most manifest facts articulated against its assertions, it contests them or links them to latent causalities of nature, without any proof other than its bias to relegate the supernatural among the impossibility.

Never before had the derision been so bold.

All against this, the Catholic and theological teaching — which is a whole, — poses in the front line, as absolutely necessary to render reason for the ideal world and the real world, the affirmation of God; then, by means of divine revelation, it comes to recognize the existence of good and evil spirits mixed with God's mobililege.

To stick to this last point, which is of concern to us, the constant doctrine of the Church is that the fallen angels wave around us, pursuing, out of jealousy against man and out of hatred against God, the eternal ruin of souls; that they infect all that is in the service and use of man, enveloping as an atmosphere of perdition. To convince oneself that this is the faith of the Church, it is only to go through the formulas of the Ritual. From the adjurations that precede baptism to the blessings of the various foods, the enemy who must be hunted and combated reappears. Let us just mention the prayers of holy water £.

So if one relates to the teaching and practice of the Church, which, for us Catholics, is the rule of truth, the demon intervenes everywhere, and one cannot park too much of his malignant incursions.

In the end, it is in the words of the apostle St.Peter: "Watch, for the devil, your enemy, roareth as a roaring lion, seeking whom to devour," and those of St.Paul to the Ephesians: "Do you clothe yourselves with the weapons of God, that you may be firm against the mischief of the devil; for we do not have to fight against the flesh and blood, but against the princes and powers, against the dominions of the world in this century of darkness, against the evil spirits poured out in Pair."

No doubt, these evil spirits can only exercise their actions within the limits God assigns to them; but we know that the latitude left to their rage goes far and often disconcertes our thoughts.

But was there ever a more favourable field to mix and hide their intervention than that of the strange practices and phenomena of magnetism, hypnotism and

On the making of holy water: O God, author of unconquered power, ... who repress the powers of the adverse dominion, who overcome the fury of the roaring enemy, who mightily vanquish hostile wickedness, we, trembling and suppliant, beseech and entreat you, O Lord, to look graciously upon this creature of salt and water, ... that wherever it is sprinkled, the infestation of the unclean spirit [may be put to flight] ... of spiritism, where all barriers seem lifted and all the shadows piled up, where one sees the most fantastical illusions of magic reproduced. Irrespective of the findings which accuse or cause to be suspected here of occult interventions, there arises a serious presumption that, if the enemy angels of man are allowed to simmer, by hiding their game, in human things, never more beautiful occasion was provided to them only by magnetizers and hypnotists.

If the devil isn't here, I don't know where to look for him.

Nowhere will you answer me. — (That's right; but then, admit it, you make common cause with the free thinkers.

It is indeed necessary, great aplomb and much complacency for the rationalistic thesis, which axiomatically excludes the superhuman and the preternatural, to pronounce that there is no evil interference in these eccentricities that disconcerte man. Doubt, pass again; but insurance is hardly justified. The concern to eliminate Satan from the human scene is too consistent here with the bias of free thought. It is at least obvious that by professing and fearing this interference, one draws closer to the testimonies of Scripture, the spirit of Christian theology and the practice of the Church.

We agree, we must conclude to the supernatural only on sufficient signs that we are no longer in the orbit of man; but where human energies appear to be in full disarray, is it allowed to affirm that we are still in the human sphere?

By weighing, on the one hand, the interpretations by which one attempts to confer on man in their entirety the prestige of magnetism and hypnosis; and, on the other, the evidence alleged to argu these facts that they are due to demonic intervention, we believe that the second argument outweighs the first, if it is CHAPTER XIX.

HYPNOTIC PRACTICES ARE DANGEROUS AND ILLICITY The doubt about the evil origin of hypnotism is enough to worry

la conscience. — Dangers of these practices for health. — Dangers plus

the mental suggestion leads to freedom and possession

morale. — Appréciation des faits. — The pastoral letter of the Bishop

de Madrid. — Dernier argument du P. Coconnier. — Discussion et réfutation. — Hypnotism, considered in the suggestion, is an infringement

serious to the moral life of man. — Conclusion.

I. — We have just seen that there is reason to suspect in hypnotism, at least in its extreme deviations, the intervention of the evil spirits. This suspicion, justified, is enough to miss out on the whole. Where man can only realize one part and where the demon can achieve all, it is to be feared that the demon, in fact, realizes all and that man is only to initiate.

Those who remove from the mass certain magnetic facts, which they consider to be natural, should not forget that the series as it unfolds, abandoned to its movement, appears to serious theologians, tainted with demonic immixtion, and that the block, to speak in this way, constitutes an imminent danger of superstition.

They exculpate themselves and perhaps save themselves by subjective assurance that the attempted experiments do not cross the orbit of man and by the intentional exclusion of any evil trade; they are no less on suspicious ground and, for this reason and to the extent that the authority of serious contradictors impresses them, they ignore the laws of prudence.

According to the correct remark of P. Ballerini t, to be safe, it would have to be proven, in advance, that none of the effects related to hypnotism are repugnant to physical laws and that everything, without exception, comes from nature. Only one effect that goes beyond it puts all causality in doubt; for in these circumstances, the one who can the least can; the reason defends to limit his intervention without proof, and the evidence here is impossible to make ?.

Truly, when we look with care and sincerity, without bias, at artificial sleepwalking as a whole, from the impregnated sleep to the mental anomalies and disturbances that follow it, how can we escape the stupefaction that is unknown, how can we not doubt that such eccentricities draw man from his orbit?

On a few gestures, on a word, a sign, a look, we fall asleep from lethargy that resists the most violent excitements. Chloroform, ether and other anaesthetics act only after a certain period of time, and the effect stops as soon as inhalation is suspended. In hypnosis, nothing the same: it is the sudden and absolute suspension of the relationship life.

I'm wrong, and this is where the prodigy repeats and takes on inexplicable proportions. An exception occurs: the relationship life is maintained for one, for the magnetizer who opened the scene while sleeping. Not only is it maintained, but it takes a singular look. This lethargic, for whom the rest of the world does not exist, hears, sees his fascinate; much more, he sees and hears only what he can see and hear; he believes he sees and hears all that he suggests to him, apart from every object, from every truth, from every likelihood; he feels, he thinks, he acts, he walks according to this dominator; for him alone, he has ears, eyes, senses, intellectual perception, will or rather obedience, the most passive obedience. And then, by a word, by a slight insufflation, the operator instantly awakens his subject, who will not remember anything but what he has been suggested to remember.

One tries to explain the domination of hypnotizer by the positive side, that is, how the mind can receive the suggestion during sleep; no one has yet given reason for the absolutely exclusive character of the phenomenon, that is, how it is made that only one establishes these relations to the exclusion of all others; how it alone is heard, seen, obeyed, unless, which complements the prodigy, that it consents to admit third parties in the hypnotic scene.

That is the dark and still unexplained point of the problem.

Therefore, by placing itself only from the point of view of the _ DANGERS AND IMMORALITY, the well-founded doubt that many of the hypnotic phenomena, — there would be only one well-known as belonging to the series, — accuse a causality outside and above man, this doubt seems sufficient to worry and regulate the consciousness in the sense of abstention.

But there are still other dangers that need to be reported.

II. — Whatever their opinion about the natural or preternatural nature of hypnosis, most of those who wrote mention the unfortunate effect it may have on the patient's health. It is not uncommon for these experiments to determine violent crises, overexcite the nervous system, shake the brain, weaken memory, disturb reason. More than one magnetizer saw himself in pain to awaken his subject and bring him back to calm. In some cases, it was felt that it was necessary to renew the experiment, in order to restore balance by means of the suggestion. The disruptions that erupt in the crisis continue long after, and sometimes have a fatal outcome.

"The phenomena caused by animal magnetism, admitted the famous Potett, take on a development that is often frightening. The patient, just now in a natural state, enters a state of extraordinary convulsions; he rolls down, screams and struggles, and, in this state, the more he is touched or left to touch, the more he increases his anxieties. The convulsions produced in this way sometimes lasted six and eight hours without interruption, and the affected persons remained ill for several days, experiencing a sense of breakage accompanied by a deep horror for magnetism and magnetizer. The state of calm eventually returns, but I have seen, in some serious circumstances to the truth, the sick resist rest, antispasmodics, and persist for several weeks."

The confession is rather poorly formulated, but it is sincere and instructive.

The first magnetizers recognized and attested the peril by many examples; Puységur, Deleuze, Faria, spoke like Potet. In 1819, Lombard ! denounced these abuses of magnetism and demanded that it be put to an end. Among the practitioners of hypnotism, the statements are roughly equivalent; Doctors Charpignon?, Gilles de la Tourette, Ch. Richet#, Paul Janet, Paul Richer °, Morand, Pitres 8, Zanardelli °, Lombrose! cite series of misadventures that occurred at the expense of hypnotized people during or following experiments.

Dr Bernheim, on the other hand, states that wisely conducted hypnotization is harmless and beneficial: "I do not hesitate to affirm, with the experience gained, that when hypnotization is well handled, it does not offer any inconvenience."

Dr. Grasset, while acknowledging that "in some cases, hypnotism can hurt and should not be used even medically," says the same

1 Dangers of animal magnetism and the importance of stopping its vulgar spread.

2? Physiologie du magnétisme, 1848.

3 L-Hypnotism and similar states.

4 Caused sleepwalking. (Revue phil. 1880.)

5 The suggestion in hypnotism. (Revue pol. et litt., August 9, 1884).

6 La Grande hystérie.

7 Le Magnétisme animal.

8 Chemical lessons on hysteria and hypnotism, t. 2.

11 From the suggestion, 2 P. ch. 2, p. 578. 12 Hypnotism and Catholic doctors: certificate of satisfaction: "I believe that the consequences of hypnotism can be absolutely avoided in the medical hypnotism, and I can say, in all simplicity, that I am aware of having rendered real services to some sick by this means, without ever harming any."

We will refrain from contradicting these statements of sincere men; but these personal testimonies do not contradict the facts attested by more. From the admission of all, the danger exists: it is to the experimenters and the patients to see if they can in conscience run these risks, assuming however that they have not against hypnosis other than that of compromising the health of the body.

II. — It is that it leads to others that are otherwise morally serious. I had an opportunity to report them!. Le P. Coconnier was able to recognize what I conceded; he did not discuss or refute my reservations and contradictions; it is time to reproduce them and recommend them to readers.

Hypnotization has the effect of forming the patient in a virtually complete dependence on the hypnotizer. This is not contested and cannot be contested for the duration of the crisis; the fact of some temporary or even actual resistance is only one exception: the law is the rule imposed and endured, by means of the suggestion.

"The suggestion, according to Paul Janet?, is the operation whereby in the case of hypnotism, or perhaps in certain states of watchfulness, one can, with the help of the word, provoke, in a well-arranged nervous subject, a series of phenomena more or less automatic, make it speak, act, think, feel as one wishes, in a word. transform it into a machine."

The suggestion would be more simply defined: Complete subjection of mind and will suffered by the hypnotized subject with regard to the hypnotizer.

This subjection extends beyond hypnosis. From now on, lhypnotizer retains his empire over the patient, he Pendorts with more ease, he exercises a singular attraction over him, and one has seen women, hitherto reserved and honest, passionately seek their fasciner t. Moreover, the injunctions made during sleep are regularly executed during the day before, at day, at time and in a determined manner, were they absurd, inconvenient, criminal. Whether there are failed experiences and solutions of continuity, we will not challenge it; but what is, is.

These facts are part of hypnotism. It is neither fair nor logical to make a selection, to take into account only the phenomena that one hopes to justify, and to disqualify others. According to Dr Gilles de la Tourette?, the suggestion consists "in this fact, that, during hypnotic states, the experimenter can, under certain conditions, make accept about ideas capable of being translated into acts which, not only can be carried out during sleep, but will also accomplish fatally at awakening... If the suggested act during sleep is performed upon awakening, the subject will not remember the conditions under which the suggestion was given, nor will it be possible for him to remember the person who left suggested."

These excesses show how intense, pregnant, poignant, irresistible the domination exercised by the operator in hypnosis; by the end, one can judge the beginning, and by the effects, of the nature of this fascination.

IV. — And now, appreciate the morality of such situations.

We never thought that sleep, taken in itself, could induce intrinsic immorality of the hypnosis. All we have to do is repeat what we have already written about it.

Sleeping is a regular function of organic life. In itself, therefore, sleep does not exceed nature. In essence, artificial lethargy does not differ physiologically from spontaneous lethargy. The mechanical processes that determine it, such as passages, ‘compressions, fixing a specific point, command of the voice and fascination of the eye, — we reserve the mental suggestion — have a physical relation to the effect produced. It is therefore logical to admit that sleep caused by these means can be as natural as ordinary sleep.

Nevertheless, it is beyond dispute that the demon, who, better than the professional magnetizers, knows the physiological laws of sleep, can, without Phomme's knowledge, lead to its application. Only these interventions of an extrahuman cause do not involve themselves; they prove themselves.

Is hypnotic lethargy also lawful, in accordance with the laws governing the moral life of man, a natural assumption in its production and play?

The cessation determined by sleep in the exercise of senses and normal consciousness results in the momentary suspension of reason and freedom, and constitutes, of this leader, a deprivation. But this disqualification is motivated by the periodic restoration of the body, and, for this reason and to this extent, is in harmony with the human condition. It is therefore not difficult to give in to sleep or even to provoke it by artificial means, when it is necessary or useful for organic life.

It would be quite different if, instead of repairing the body, artificial lethargy had the result of annoyance and imbalance. However, in hypnotism, from the confession of the experimenters, this danger is still imminent, we have seen.

The disorder and responsibility intensify in cases where sleep is produced only to bring about the suspension of reasonable life, without any other reason than to give the unhealthy spectacle of the inconsistencies and cerebral detachment of the person in that state. This is the aggravated case of complete drunkenness, on which the theologians are of the opinion that it constitutes, planned and desired, a mortal sin of its nature, precisely because of the suspension that it leads to reasonable and responsible life.

It is not only here, we notice it well, lethargy suspending the exercise of the senses; it is rather a violent provocation of the sensitivity; it is not the fluctuations of the dream, but an abdication of the reasonable life and the complete subjection of the mind to the whims of a foreign will. It is less to sleep that one must look at, than to the intended purpose: the goal is, not to sleep, but to overexcite mental activity, and to put, without possible resistance on the part of freedom, at the mercy of the fascinator. (It is especially when one goes from sleep to suggestion, that the question of morality arises and that it repeats of importance.

Once asleep, and already in the state of watch if he has been subjugated, the patient undergoes the hallucinations and impulses imposed on him by the experimenter, without being able to find himself or herself, he is entirely at his discretion, not only for the course of his thoughts and impressions, but also for his wills and actions. Much more, with perfect unconsciousness, he will execute at a distant and precise date, in full watch, the orders that were suggested to him at the time of fascination, whatever they may be. And this terrible hardship can last the whole life!

Who does not see it? Such excesses seriously undermine the dignity of reason. If this is not total and definitive madness, what happens sometimes, it is at least momentary madness, as Dr. Barth observes: "The hypnotized, he says, is a true alien, his intelligence is distorted in his most secret springs; he has neither more personality nor more responsibility than a madman." Arthur Desjardins was right when in the session of the Académie des sciences morales et politiques of August 44, 1886, he stated that "the rights of humanity are seriously affected by the detestable practices of hypnotism."

To measure the extent to which this disqualification can extend, from the recognition of renowned hypnotists, it is sufficient to recall the profession of faith made on this subject on behalf of the School of Nancy and the personal statements presented by Mr. Liégeois, in the case of Michel Eyraud and Gabrielle Bompart, the assassins of clerk Gouffé. M. Jules Liégeois, professor of law at the Faculty of Nancy, is the author of two important books on hypnotism: From suggestion and sleepwalking, From hypnotic suggestion in his relationship with civil law and criminal law. Son témoignage fait autorité. Called to give his opinion on Gabrielle Bompart's responsibility, he declared her irresponsible, because she had been hypnotized and suggested. We borrow this account from the newspaper La Croix in its transcript of the hearing of December 19, 1890: a M. LIGEOIS, PROFESSOR OF RIGHT TO THE FACULTY OF Nancy: The doctrine of the School of Nancy consists in declaring that the suggestion in hypnotic sleep produces absolute automatism, i.e. that the suggested subject loses all spontaneity; his will becomes, so to speak, abolished, and it is the will of the experimenter that replaces that of the suggestion; and not only this will can be realized during sleep, but also after the suggestion was given back to ordinary life.

"Here are several facts that are due to my personal experience, and that took place in the presence of Nancy's Central Commissioner. Several somnambules were, by chance, in Dr. Liegault's house; they were unknown to me; in them I caused the abolition of all moral senses, such an astonishing suppression of reason and all moral restraints — which, in ordinary life, make it possible to distinguish good from evil — that I managed to make these people commit experimental crimes, for otherwise I would be in court of assizes, accused myself. I gave one of the subjects a retrospective hallucination, I suggested to her in sleep that she had seen two vagrants, which one of them said to the other:

"The fire that has just occurred, it is I who Pai "lighted; they refused to house me, I blazed these "people, and I stole them 500 francs."

"You have heard this first conversation: remember also what the other wanderer said: "West you who did this; if you don't give me three hundred francs, I denounce you."And I added to the sleeping woman to be convinced of what she had seen to the point of going to court.

"The subject was so convinced of what I had told her, that she did before the central commissioner and before two former magistrates, former presidents of assize courts, the account of these same facts by stating that she had witnessed it.

"Another time, in the presence of these same two magistrates, I give him a pistol that I say loaded; I have the precaution to shoot a shot; I am going to sleep, almost immediately after, the subject, and I say to him, "You see this gentleman, he is a former president seated, "you are going to shoot him."

"My friend makes sure that the gun is no longer loaded with bullets, I put the gun back on the subject: she kills him, and although she sees the magistrate in blood, she remains indifferent because the phenomenon is realized, because when the act is committed, the automaticism of the suggestion ceases and the subject returns to the normal state.

"Another time, I made a fake poisoning of an aunt by her nephew, with sugar powder instead of arsenic; but the aunt was so scared that since then she never wanted to see her nephew again... If I consider the present trial, I am struck by one thing; every time Gabrielle Bompart was able to complete a fact in the normal state, his indications were absolutely correct; Indictment Pact adds: "G. Bompart says what should "not harm or compromise her, or what, "according to her defence system, leaves her a passive role; "but she carefully hides everything that affects her "active participation."

"Well, no, it proves that G. Bompart was suggested while sleeping in deep sleep. There is no example, indeed, that when awakening, a subject remembers what was ordered to him during his sleep. Maintenant Eyraud a-t-il endormi G. Bompart? There are two certain facts that I bring to the attention of the jurors. It's just everyone who wanted to sleep G. Bompart ont réussi. From what Eyraud admits to having tried and adds that he did not succeed, is it necessary to accept fully his saying? How! Everyone sleeps Gabrielle Bompart, and this man, who better serve him, is the only one who won't fall asleep?"

This is the power of hypnotic suggestion to the testimony of experimenters and victims. This simple overview enables us to resolve the issue of morality.

The most compelling and pressing conclusion is that the suggestion must be held to be unlawful and immoral, passive and active.

It is unlawful and immoral to build up voluntarily in a state and under a dominion that suspends the exercise of reason and freedom, subjecting, under an extrinsic impulse, to a passivity of mind and will such that one can endure and commit the greatest atrocities without remorse or conscience, just as in a bad dream. And what adds to the abdication and peril is that one never completely shakes the fascination once suffered.

Such servitude is absolutely reprimanded by reason, it is a moral deprivation to which no one must consent or expose, and which no one, therefore, has the right to exercise, even between married people: the wife owes to her husband deference and subjection, never abdication of his thought and will.

We have already made the remark, the theologians wilt the drunkenness for this recital that it temporarily loses empire and the use of reason. He didn't drink more destructive of rational life than the suggestion.

Is it surprising that, in several states, public authorities have banned the exercise and exhibition of hypnotism? It is to be hoped that this prohibition will become general. V. — This is our assessment of hypnotic phenomena: according to the basic principles of moral life, based entirely on the exercise of freedom according to the dictate of reason, hypnotism, as it is practiced, cannot be allowed, because it suppresses, by a positive act, the functioning of reason and that of freedom, because it puts the mind to drift, in the impossibility of governing its thoughts and wills.

The point where we are is decisive. Bringing together in a general argument the just suspicions of hypnotism with regard to its demonic provenance, at least in some of its effects, the way in which it is interpreted by the free thinkers against everything supernatural, the disorders whose health it threatens, the disturbance where it throws the mind, the abdication to which it has subjected the will: for each of these reasons, and for all these reasons combined, we therefore hold the practice of hypnotism to be immoral and unlawful.

In order to support this decision of considerable authority, we give place here to an excerpt from the pastoral letter addressed by the learned bishop of Madrid, Mor Cyriaque Sancha-Hervas, to the faithful of his church, on March 19, 1888; it is a solid and eloquent plea in favor of the cause that we support:

"The impiety-inspired distrust of Catholics displayed by some hypnographers can only increase if one considers the religious ideas professed by other supporters of hypnotism; some are affiliated with the materialistic school; some belong to Protestantism; others, in large numbers, have shown themselves in their declared enemy writings of the Catholic faith."* They all propose, in the name of what they call science, to demonstrate that miracles, prophecies, revelations, healings obtained by intercession of the saints, ecstasy and other supernatural and extraordinary graces which have deserved to be approved by the Church and regarded by it as prodigious effects of the infinite goodness and all-power of God, are merely hypnotic phenomena and manifestations of nerve exaltation; they thus claim to destroy the idea of any supernatural order, and to destroy the evidence and strength of the grounds of credibility upon which our holy religion rests.

"Finally, to end the obstacles that will always stand in the way of prosperity and the spread of hypnotism, we will talk about the physical and moral ills that it causes. As far as the former are concerned, the testimony of those who have engaged in the practice of hypnotism is quite clear. Professor Zanardelli admits that people who allow themselves to be hypnotized expose themselves to several dangers, including congestion of blood to the head and heart, loss of breathing and voice, asphyxiation, syncopes, violent seizures t. Dr. Vizioli says that he gave the help of his art to a young man who went mad for being hypnotized by Verbeck?. Dr. Grasset, a distinguished publicist and neurologist, argues that if a healthy young man is frequently subjected to hypnotic treatment, he will be made to be simply nervous, neuropathic, then hysterical, and often alienated. Paul Richer, a zealous advocate of hypnotism, says that hypnotic experiences can promote the development of latent neuropathic dispositions, and that there is reason to fear that the momentary mental disorder that characterizes hypnotism will turn into permanent disorder. Alfred d的Hundt, the popular promoter of hypnotism, says that hypnotized people, even after waking up, continue to be attacked with prolonged seizures, and with some symptoms of epilepsy and diidioticism. Madness, he adds, and other accidents caused by magnetism, must oblige anyone who has not done serious studies on this subject, to refrain from magnetizing!. Finally, the alienist physician César Lombroso cites more than fifteen people who, for having been subjected to hypnotic experiments, remained subject to violent convulsions, persistent madness, weakness of mind, loss of memory, and sometimes to eczema or skin affection; this is not surprising when one knows that there is a close union between skin disorders and nervous disorders °.

"If the physical ills that hypnotism produces in those who submit to its action are serious, more serious and even greater are those that it causes in morals and in public and private honesty. We would like not to touch on this delicate point: we feel bluffed by listing the repugnant crimes and scandals whose hypnotic sessions were occasioned. Nos would also like to avoid suggesting that, coming out of the bounds of zeal in our sacred ministry, we exaggerate the greatness and deformity of these disorders. However, in order not to fail in our duty, in order to make our impartiality and our desire to prevent such abuse to a fair light, we shall simply report the judgments on this subject made by men whose science and the impar- "When we attribute the cause of somnambulism to the power of exalted imagination, or to uric and undulating irradiation, or to a fluid intermediate between the somnambul and the operator, which provokes this state of disturbance in it, it is beyond doubt, the supporters of these various theories all agree, that the hypnotized person, all the time that his artificial sleep lasts, loses his consciousness, abdicates his personality and freedom, and remains, absolutely and unconditionally, subject to the will of the hypnotizer; he can at will deprive him of the ability to act and to speak, and oblige him, without being able to resist, to carry out the acts that he suggests to him.

"Once this so transcendental phenomenon of magnetism, now called hypnotism, is admitted, what consequences," said a distinguished professor at the Faculty of Medicine in Paris, "what terrible consequences cannot result from such a power? Which woman or girl will be sure to come out of the hands of a magnetizer who has acted on her with all the more security, that the memory of all that happened to her has been erased completely upon awakening? But, suppose for a moment, the magnetizer resists the temptation of too easy an abuse; his virtue makes him reject an evil act that must remain unpunished, and horrificly rule out any criminal thought; how many other dangers still remain! Can he not steal important family secrets and turn them around for his benefit? Is it not known that the honour of families often depends on the secrecy of certain circumstances? A family wants to let ignore sometimes its origin, sometimes its fortune, sometimes a disease of some of its members, sometimes an ambitious project. Isn't it sometimes enough to discover one of these secrets, to cause the ruin of the whole family? We denied the influence of the sexes, and we were wrong, because this influence is powerful. The somnambule feels for its magnetizer a recognition and an unlimited inclination; from there to a true passion there is not far away. I believe that if violence is easy, seduction is even more, and it is less odious. Who can predict the results?

"The scientist physiologist Dr. Dupan assures us that we cannot doubt the great influence exerted by the magnetizer on the sleepwalk; she does not resist, he says, the orders he gives him; far from there, she carries his gratitude to the enthusiasm of passion, and, as Rostan asserts?, to the point of automatically following him, as a dog follows his master; hence I conclude that magnetic art compromises the health of individuals, public morals and the safety of families ê.

"An illustrious prelate called magnetism a disturbing science, and showed that it tends to introduce disorder into all the physical and moral faculties of man."

"One of the most famous doctors of this century cites, by endorsing them, the words of the Count of Robian, who maintains that the liberating of sleepwalking arouses and brutally promotes disorderly passions, provokes the licensure of morals and degrades consciences: "The magné- "tism, he adds, was in France one of the most powerful dia- "bolic secrets to pervert men, "and the immorality that he caused is not an accident fortuitous " or passenger: it is inherent in sleepwalking, it "reaches and defiles almost all its victims, excites "convious emotions and inflames shameful passions."

"If someone pretended to weaken the authority of these testimonies on the pretext that they were rendered in a time when the system of the intermediate fluid, which seems to be outmoded today, was dominated, we would reply: Respectable doctors in medicine maintain that the magnetism of a century ago is confused and identified with modern hypnotism; contemporary authors of treatises on hypnotism refer indiscriminately to the accidents observed in the different degrees of artificial sleep as magnetic or hypnotic phenomena; and, finally, what is even more remarkable, the modern hypnographers themselves, agree to recognize the serious dangers posed by the practice of lhypnotism, the attacks he caused against modesty and morality, and the crimes carried out under the influence of the suggestion. A just reservation, we understand, and the very character of this pastoral letter, does not allow us to recall in detail the misfortunes caused by hypnotism to honest women and chaste girls, nor to the crimes committed against justice, which the courts have had to deal with; therefore we refer the men of study to the writers who recently published remarkable work on the hypnotic suggestion in his relationship with criminal law, they will quickly be convinced that hypnotism, like any other practice whose goal is to change man into automaton, by subjecting him absolutely to the will and to the arbitrator of others, leads all the prominent Prelate to complete his argument, by rebutting the pretexts alleged by the defenders of hypnotism, to execute his misdeeds and legitimize his practice. We can't say better, but let us say:

"The advocates of hypnotism, while admitting the dangers to which it exposes, claim to justify it by saying that the offences attributed to it must be attributed to abuse; it is not, they say, a sufficient reason to condemn it, otherwise it would also be necessary to resent chloroform, arsenic, cocaine and other toxic substances; it is certain that it is abused; and yet, applied by competent persons, at the dose and in the circumstances prescribed by science, they constitute a therapeutic element capable of relieving and curing human diseases.

"A famous medical teacher responds to this objection: "We only abuse what is good; we abuse "only what can be legitimately and honestly used. Abuse always implies the legitimate use "of something really useful to society. "For example, abuse of medicine or chemistry is referred to, because "the benefits of honest and prudent use of science are recognized; but we will never speak of "abuse of slander or wear, because the "lawful and honest use of slander or wear is completely unknown; they are, by the mere fact of their existence, a disturbance of moral order. And this is pre- "scisely why we can never say that we abuse "magnetism, for there is no way to legitimize its "employment; its practice is not only useless to "society, it is greatly harmful to it, in this sense "that it always tends directly to favor vice and "disorder. Also this art must be condemned, as a "imoral invention, with which the genius of evil, spirit "of lie and Qerror, hallucinating and seduces evil- "rarely en masse the poor humanity t."

"The comparison provided by chloroform and other toxic substances is not fair and cannot be accepted: there are certain cases where these therapeutic means are permitted, even by having them used to temporarily suspend intellectual faculties, with the aim of saving life, or to perform a surgical operation that could not be performed without producing anaesthesia. But this is why the use of such medicines is lawful: it is that, when their transitional action is completed, the person on whom they have acted fully enters into the exercise of his faculties, his will, free and free, can take responsibility for his acts and conform them or not to the rules of moral order. If hypnotism did not produce other effects, there would be no need to censor its application if there was sufficient reason to use it, and assuming that its therapeutic virtue was capable of replacing the substances we are talking about. But the effects of hypnotism are not confined to this; on the contrary, as we have said, and from the admission of doctors in hypnotism, during the physiological disturbance that it produces, the hypnotizer can, at his discretion, make any kind of suggestions, up to the most obscene, up to the most criminal, to the hypnotized person, without the latter being able to resist them; far from that, his will remains slave and dependent on the operator: driven by an irresistible impulse, it must necessarily execute to the end all that has been ordered to him, either at the very moment or within a fixed time; all this is deeply immoral and offensive to human dignity, it is a source of trouble for the social order. "The proponents of hypnotism are wrongly boasting of having found a way to avoid the dangers we are talking about, saying that one must never hypnotize someone without obtaining his consent, for a therapeutic purpose, and in the presence of people who enjoy his trust.

"They therefore do not see that, even under these conditions, the use of hypnotism is in no way justified, nor is its harmful consequences avoided. First, several medical doctors are of the opinion that a person can be hypnotized without consent! Moreover, it is not permissible for anyone to consent to be immersed in hypnotic sleep, since it, of its nature, requires the renunciation of freedom, conscience, intellectual judgment; since this sleep will generate in the heart and in the will a blind passion for hypnotizer?; since, finally, this state makes it impossible to freely choose good, to crown itself, therefore, with the merit of good works, and to reduce man to the humiliating condition of a simple instrument to commit any kind of crimes, as if there were no laws to observe and commandments to keep.

"The presence of persons in possession of the just confidence of the hypnotized is not a better precaution; it will at most prevent the hypnotizer from giving orders or making suggestions manifested by external signs or by speech, one will in no way avoid the purely mental suggestions to which the subject is just as completely docile as if the order were given in writing, or orally!" It is not necessary to show to what seductions, to what frauds, to what crimes can give rise to the state of a person who becomes a pure automaton, without personality, without knowledge, without liberty, absolutely delivered to the violence of another and ready to do whatever he wishes. Hypnotism is therefore an attack on the conscience of the individual, on the law of the family and on society itself.

"Finally proposing a therapeutic goal exclusively will never be a motive capable of legitimizing the use of hypnotism; this is obvious if one remembers that the hypnotism, by its nature, of the very confession of his apostles, produces, in the psychological order and in the moral order, the phenomena we have spoken of; it will never be allowed to compromise the august dignity of souls to support the health of the body; it will never be allowed, under the pretext of preserving the integrity or the very life of the body, to put in a certain danger the eternal salvation of the soul. It would be to invert the natural order, prefer what is less worth to what is incomparably more worth; it would be to act against the rule established by God, who put the body at the service of the soul, so that the body, under the command and authority of the soul, would allow it to acquire treasures of merit and eternal bliss; and God teaches us that we are obliged to sacrifice all the goods of this world, the health and the very life of the body if it is necessary, in order to reach our last end.

"Since the practices of hypnotism are so disastrous and so full of immorality that, according to some special authors in this subject, they have a necessary relationship with indecent attacks and the last disorder*, it is not surprising to see scientific academies and health councils, to consider them harmful to public health, and some governments prohibit them and prohibit them absolutely. Thus, in Vienna, in view of the deplorable abuses committed by the hypnotist Hausen, the Director General of Police, by a decree of 12 February 1880, appointed a commission of doctors, chaired by Hoffman, professor of forensics, to study the criminal facts that had been denounced; this commission unanimously decided that it was necessary to prohibit lhypnotism because of the very serious ills that it caused, and indeed the ban was decreed, and Hausen expelled from Austrian territory.

"The Sanitary Council of Milan and the health council of its province also decided, in 1886, to defend the use of hypnotism. The government of Illalia, in view of the very serious damage and abuse that resulted from the hypnotism sessions throughout the kingdom, especially in Turin and Milan, also defended them, in accordance with the opinion of the Higher Health Council, issued in the sessions that took place, from 10 to 14 June 1886, under the chairmanship of the former Minister of Public Instruction, Dr. Baccelli. Here are the recitals: "The shows where we do experiments of hyp- "notism can cause deep disturbances in the "impressible public, as shown, in addition to the "reasons provided by physiology and the clinic, lopi- " formal nion of Italian societies of a scientific character " üfic, who have studied this problem especially.

"In addition, scientifically proven and officially established facts show that hypnotism can be A A A A A A

harmful to people who experience them;

and, in this respect, the damage may be more serious

When it comes to young, nervous, excitable people, weakened by excessive work of mind, they "have a particular right to be protected by "society.

"As far as the legal question is concerned, "from the point of view of protection due to "individual freedom, we cannot allow human science to be suppressed by practices whose "result is to produce psychico-morbid facts" in the people who are predisposed to it, and to render "a man enslaved by the will of another, to the point that "the first n" was more aware of the dangers to which "he exposes himself.

"For these reasons, the Council is of the view that "d-hypnotism, or magnetism, or mesmerism, "or fascination, must be prohibited!"

"The Faculty of Medicine of Paris, charged with examining magnetism and its pernicious effects, which in no way differ from those of the hypnotism of our time, decided, in the session of 14 August 1784, to have it defended to all doctors, basing itself on what it is harmful to health, good morals, special interests, and, moreover, on what it employs mysterious processes. This decision is all the more authoritative given that the commission had within it scientific notabilities such as Franklin, Lavoisier, Bailly. The emperor of Russia in 1625, the king of Danemarck in 1817, and, that same year, the kings of Prussia and Sweden, also issued ordinances aimed at preventing the dangers of magnetism; they allowed the exercise only to the doctors. We could not expect an absolute ban from these sovereigns, because we still attributed magnetism to a therapeutic virtue."

VI. — It should not be regretted that priests and religious of merit, Catholic doctors and publicists have been involved in the declared enemies of the supernatural and the extrahuman, to support the cause of hypnotism. Free discussion, in things that are neither of faith nor of axiomatic evidence, does not harm the truth, and it is also good not to leave to unbelievers the claim they boast about, to represent science alone.

But freedom of opinion must not take away the firmness of the mind. By bringing together the reasons given on both sides, the plea for hypnotism seemed insufficient. He managed to rule out, to overturn certain arguments lost in tirailers and not sufficiently resistant by themselves; but, on the natural nature of hypnosis and on his morality, he avoided objections rather than solved them, he made a diversion to the attack instead of facing it victoriously.

The main champion of this thesis, Fr. Coconnier, after having fought, raised visor, for hypnotism, under a title whose prestige he exaggerated, addresses a final argument that we do not want to leave unanswered:

"Unlike those who claim that it can never be allowed, I therefore support, says he, that hypnotism reduced to the only phenomena produced by verbal suggestion is allowed sometimes, — assuming of course that it is not of evil origin, which we will demonstrate later. To justify this view, I considered the hypnosis in general, in its abstract nature, and I thought I discovered that the hypnosis thus considered, from the point of view of its specific morality, should not be classified in the category of good acts or in that of bad acts, but one of those acts which theologians call indifferent, and which are praiseworthy or blameable only because of the purpose for which they are posed, or the various circumstances in which they occur. This opinion, moreover, I only Pai issued with the very great reserve that was imposed upon me by my few lights first, and then by the novelty and difficulties of the subject; but I added that, was this theory false, and the reason that it provides me with no value, I would no less support the thesis, because there remains at my disposal another proof both safer and easier."

VII. — Is this proof more serene and easier, intended to justify hypnotism, even if it is bad of its nature, the Reverend Father borrows, he says, to Saint Thomas; it serves as an affirmative answer to the following question: "So can an evil act by nature ever become permissible?" (P. 290.)

To this statement as it sounds, we boldly respond: No!What is evil by nature can never be allowed.

But the word is St Thomas's. Écoutons d’abord. The Angelic Doctor deals, at the place alleged!, with a whole other question than that of hypnosis, of which he could not speak, not knowing it; he examines: "If at the same time to possess, without dispensation, two prebends which are not charged with souls is a mortal sin." He distinguishes between acts essentially disordered and those which, though reprehensible in their generality, in se, secundum, taking them in the established order, as it is. The former are always bad; the latter, including the multiplicity of benefits, can, under certain circumstances, be allowed and even laudable. "And it is in this enclave that Fr. Coconnier abrite l’hypnotisme.

This doctrine is that of the School, but it is understood in these precise terms: 1° that acts which take in their substance and by their nature an essential disorder can never become good; 2 that acts which do not have this intrinsic malice character, but are nevertheless subject to a general prohibition in order to safeguard established Order, may in certain cases, by virtue of principles and circumstances emerging from common conditions, and whose application, far from compromising the established order, maintain it, can, I say, be lawful and virtuous. The acts of the second category are bad, not intrinsically and by their nature, but because of the social organization as it is; if this organization, instead of suffering from these acts, benefits from it, the prohibition no longer reaches them. The law uses general formulas, as well as the Suarez! observation in the quotation made by Fr. Coconnier himself: this is the reason to share the circumstances and to induce exceptions.

Saint Thomas tells the truth that the acts we are talking about carry in itself a certain deformity: in se deformitatem quamdam habet; but neither the holy doctor, Duns Scot, Suarez, nor any theologian maintain that when deformity is in the nature of the action, this action can never become lawful and honest. Thus falls the somewhat unsurprising conclusion of P. Coconnier: "These explanations given, none of our readers will be astonished, I think, to hear me say that hypnotism, is it bad in itself, in its specific nature, it does not follow that it is always bad, and always defended."What is bad in itself and its natner always remains bad and defended.

VIII. — Is it at least true that hypnotism can benefit from the articulated distinction and does not lead to an essential disorder in its concept?

If it were simply sleep, we would be puzzled; puzzled, because everything is held in lPhypnosis: sleep is only to bring the suggestion, let us say better, the mental hardship of the subject. But this abdication of reason and will at the will of another would be only temporary — and we know that it extends beyond the lethargic crisis — undermines the dignity of the free being, the very constitution of the rational and moral life of man. That is why no one can knowingly and freely accept this state of deprivation or help to put others, the very ones who consent to it.

This is not the opinion of the R. P. Coconnier and many others; but it is ours, supported, we believe, at least in relation to the phenomena of suggestion, of the most common feeling among Catholic theologians.

The well-founded suspicion, which we spoke of at the beginning of this chapter, which weighs on hypnotism, of being, at least in part, the occult work of the enemy power of man, significantly aggravates the reproach of immorality. In summary, that in its extreme deviations, hypnotism out of the human ray, it seems that it cannot be challenged with sufficient theology and good faith.

Practically, even by disavowing these excesses and excluding any superstitious thought, however, because of the indivisibility of the phenomena which the hypnosis is complicated from this strange sleep and the suggestion which delivers the subject at present and for a long time perhaps at the discretion of the experimenter, up to the lucidity extending to the secret things, ignored, distant, inaccessible in the normal state, these experiences remain very perilous from the double point of view of hygiene and morals, and expose to consequences whose scope escapes the most wise and most intentional appreciation.

For these reasons, we would dare to allow or authorize them.

IX. — The Dominican Father concludes his book: "I am glad to repeat — to finish this long but conscientious and impartial study — to the religious doctors, Christian families and the directors of souls, that this problem is so deeply and rightly concerned:

"FRANC HYPNOTISM IS NOT, OF SOI, DIABOLIC;

"FRANC HYPNOTISM IS NOT HIS MALFAISING;

"FRANC HYPNOTISM IS PERMITTED SOMETHING."

To these conclusions, let us be allowed to oppose ours:

10 FRANC HYPNOTISM DOES NOT EXIST, the identity of hypnotism with magnetism being undeniable;

20 HYPNOTISM IS A MALSAIN for health, and, in Ja mental suggestion, it is an essential damage to moral life, by abdication of reason and will at the mercy of a third party; . 30 L'HYPNOTISM, AS HE DERODUTES, TRAHIT DIABOLIC INTERVENTION, Phomme's known energies are not sufficient to give reason for it;

40 IN CONSEQUENCES, HYPNOTISM, IN ITS BLOCK, MUST BE HELD FOR IMMORAL AND, AS PRACTICALLY, SHOULD NOT BE PERMITTED.

Are these conclusions binding on the conscience?

To ours, yes; and it cannot be otherwise for those who appreciate like us the hypnotism: it is never allowed to do what one thinks is wrong.

But in the presence of those who practice hypnosis in good faith, convinced that it has nothing bad in itself, and use it only for the good they expect, what is the course to be followed?

They are required to be illuminated, to the extent possible. In all cases, advice and approval of hypnotization should not be given.

What if they can't shake their false persuasion that hypnotism is neither bad nor dangerous to them, is there reason to deny them absolution?

In these contexts, which are not chemeric, Mor Gousset! recommended tolerance, with reservations that it is important to report. "By saying that a confessor must tolerate the use of magnetism, we assume, first, that the magnetizer and the magnetized are in good faith, that they regard animal magnetism as a natural and useful remedy; second, that they do not allow themselves anything, neither one nor another, that can injure Christian modesty, virtue; third, that they renounce any intervention on the part of the demon. If it were otherwise, we could not absolve those who resort to magnetism. We will add that a confessor must neither advise nor approve magnetism, especially between people of different sex, because of the too great and truly dangerous sympathy that is most often formed between the magnetizer and the magnetized person."

Le P. Gury! agrees with this decision as a whole. But his commentator, Fr. Ballerini?, whose casuistics, however, has nothing to do with austere, does not so far push condescendence.

These questions must be resolved according to the general principles of good faith, in the absence of a decision on the part of the Church. CHAPITRE XX

THE DECISIONS OF THE CHURCH The Church leaves freedom to opinions and science. — Première décision

emanated from the Holy See in relation to magnetism in 1840. — Seconde

consultation and second reply on April 21, 1841. — Réponse de la Sacrée

Penitentiary to the Bishop of Lausanne, July 30, 14841. — Insistance

inutile de Mer Gousset. - Prohibition of magnetism in States

pontificaux en 1856. — Encyclical letter addressed to the President of the

same year, to all Catholic bishops, on the abuses of magnetism.

— Décision concernant l'hypnotisme. — Résumé.

I. — We would like to be able to support with the formal authority of the Church the various points of our interpretation and the moral consequences we have derived from it. The decisions already made, without setting out all the distinctions we have made, seem to us to contain them in substance and give them an implicit guarantee.

But we must faithfully observe that the Church is guarding from interfering in the complications of human science. She lets scholarly investigations follow their course, unless they contradict some specific dogma. It protects defined faith and morals, but it abandons the open field to human opinions and arguments. So far, she has avoided deciding on the very substance of magnetism and hypnotism; she has contented herself to answer the questions she has been asked about the morality of specific scenes and the disproportion of physical means with knowledge beyond the reach of man.

IT. — The first act emanating from the Holy See on this subject is of 23 June 1840.

In a petition addressed to the Supreme Pontiff, it was asked whether it was permissible to take part in the operations of magnetism. Le Saint-Office répondit :

"By avoiding any error, spell, explicit or implicit invocation of the demon, the use of magnetism, i.e. the simple act of using physical means, moreover permitted, is not morally defended, provided that it does not tend to an unlawful end or that is bad in any way. As for the application of purely physical principles and means to truly supernatural things or effects, this is only a completely illegal disappointment and tainted with heresy."

IL. — The following year, a new question was referred to the same court; it was worded as follows:

"Conserving in magnetic operations an upcoming opportunity to unbelief and bad morals, one wishes, for the peace of souls, to know what the Holy See's opinion on this subject is. We already know the response given by the congregation of the Holy Office; but it would be good to obtain from the Holy See, if not a formal decision, at least a more determined and explicit rule on this matter, so that the Catholic governments, called from God to protect religion and to make laws that put a brake on public morals, know how to behave."

On April 21, 1841 , the Sacred Congregation declared, in a decree approved by Pope Gregory XVI, that the practice of magnetism, according to the exposition made of it, is unlawful.

IV. — In the same year, the Sacred Penitentiary received the following consultation, officially presented on behalf of the Bishop of Lausanne by his Chancellor, Mr. Fontana. We reproduce it in its entirety because it contains a fairly complete exposition of the ordinary scenes of magnetization, and also because of the dissents which it gave rise to between theologians?.

1 Extract from the FAMILY OF THE RELIGION, 7 August 1841, vol. 440, p. 264. — The Latin text is found in most elementary theologies. Cf. Gousset, Theol. mor. t. 1, Append., p. 565. — Gury, Comp. theol. mor. De Præc. Decal., n. 280.

[...] of the Bishop of Lausanne concerning magnetism.

Eminentissime Domine,

Since the responses given thus far concerning animal magnetism seem by no means sufficient, and it is greatly to be desired that the cases which not infrequently occur might be resolved more safely and more uniformly, the undersigned humbly sets forth the following to Your Eminence.

The magnetized person, who is for the most part of the female sex, enters into that state of slumber called magnetic somnambulism, so deeply that neither the loudest noise reaching her ears, nor any violence of iron or fire, can rouse her. She is brought into that kind of ecstasy by the magnetizer alone, to whom she has given her consent (for consent is necessary), whether by various touchings or gestures, when he is present, or by a simple and likewise inward command, when he is even several leagues distant.

Then, questioned aloud or mentally about her own illness or that of absent persons entirely unknown to her, this person, evidently unlearned, at once far surpasses physicians in knowledge; she states anatomical matters most accurately, indicates the cause, seat, and nature of internal diseases of the human body — diseases most difficult for experts to diagnose and define — and expounds their progress, variations, and complications, and this in their proper terms; she often even foretells exactly the duration of the said diseases, and prescribes the simplest and most effective remedies. "Inadequate responses to animal magnetism so far, and the highly desirable advantage that there is

If the person about whom the magnetized woman is consulted is present, the magnetizer establishes a connection between the two by contact; but when that person is absent, a lock taken from his hair supplies and suffices for it. For with this lock merely brought near the palm of the magnetized woman, she immediately declares what it is (without looking at it with her eyes), whose hair it is, where the person to whom it belongs now is, what he is doing, and she supplies all the aforesaid information concerning his illness, just as if she herself, in the manner of physicians, were examining the body.

Finally, the magnetized woman perceives not with her eyes — these being veiled — yet, without knowing how to read, she will read whatever it may be, whether a book or a manuscript, whether open or closed, whether placed upon her head or her stomach. Her words even seem to issue from this region. But once brought out of this state — whether at the even inward command of the magnetizer, or as if spontaneously at the very point in time foretold by herself — she appears to be entirely unconscious of the things done during the paroxysm, however long it lasted: whatever had been asked of her, what she had answered, what she had undergone, all these have left no idea in her intellect, nor the slightest trace in her memory.

Therefore the undersigned petitioner, perceiving such strong grounds for doubting whether such effects are simply natural, since their occasional cause is shown to be so little proportioned to them, earnestly and most vehemently begs Your Eminence that you, in your wisdom, for the greater glory of the Almighty and for the greater good of souls redeemed by the Lord at so great a cost, be pleased to decide, the truth of the foregoing being established, whether a confessor or parish priest may safely permit his penitents or parishioners:

To practice animal magnetism endowed with those and similar features, as an art auxiliary and supplementary to medicine;

2° To consent to being put down into the state of magnetic somnambulism;

3° To consult, concerning themselves or others, persons magnetized in that manner;

To undertake one of the three aforesaid, having first taken the precaution of formally renouncing from the heart any explicit diabolical pact, and likewise any satanic intervention, since notwithstanding this precaution the same, or some, effects have already been obtained by certain persons from magnetism of this kind.

Eminentissimi DD. To Your Eminence, by mandate of the Most Reverend Bishop of Lausanne and Geneva, the most humble and most obedient servant, Jac. Xaverius Fontana, Can. Cancell. Episc. At Fribourg in Switzerland, from the Bishop's residence, the [day garbled] of May, 1841.

RESPONSE. The Sacred Penitentiary, having maturely weighed the matters set forth, judges that answer should be given, as it does answer: that the use of magnetism, as set forth in this case, is not lawful.

Given at Rome, at S. Pænitentiaria, die 4 julii 1844.

Card. CASTRACANÉ, M. D.

Ph. Pomella, S. P. Secretary. ...[reasons that] would allow the cases that arise fairly often to be resolved more surely and more uniformly lead the undersigned to set forth to Your Eminence the following:

"A magnetized person, and it is almost always a woman, enters so deeply into this state of sleep, called magnetic sleepwalk, that neither the greatest noise made to his ears, nor the violence of iron or fire can draw it. The magnetizer alone, to whom she has given her consent (for consent is necessary), causes her to fall into this species of ecstasy, either, when she is present, by touching or gesticulation in various senses, or by a simple inner command, if she is even distant from several leagues.

"Then, questioned, verbally or mentally, about his illness and the illness of people absent who are completely unknown to him, this person, notoriously ignorant, is immediately surpassed by many in science by doctors of profession; it gives with perfect precision anatomical descriptions; it indicates the cause, the seat, the nature of the internal diseases of the human body the most difficult to know and to define; it details the progress, variations, complications, and this in technical terms; it often prognostics exactly the duration, and prescribes the simplest and most effective remedies.

"If the person who is the subject of the consultation is present, the magnetizer connects it with the magnetized by the contact. Is she absent, a wick of her hair supplants her and suffices. As soon as this strand of hair is only approached by the hand of the magnetized, the latter immediately says what it is, without looking at it, of who the hair is, where the person they are now, what it is occupied with, and, regarding his illness, he gives all the information stated above, with as much accuracy as if he were doing the autopsy of the body like the doctors.

"At last the magnetized woman does not see by the eyes; she will read with a blindfold, and even without knowing how to read, anything, a book, a manuscript, open or closed, which will have been placed on her head or on her belly. It is also from this region that his words seem to come out. Drawn from this state by an even inner command of the magnetizer, or as spontaneously at the precise moment announced by it, it seems to have no awareness of what happened to it during access, no matter how long it has been; of the questions addressed to it, of the answers it has made, of all that it has experienced, there remains no idea in its intelligence, no vestige in its memory.

"That is why, the undersigned exhibitor, seeing such strong reasons to doubt that such effects, due to a cause that is clearly so unproportional, are purely natural, pleads very strongly Your Eminence, in his wisdom, to please decide, for the greatest glory of God and the greatest good of souls so dearly redeemed by Our Lord, whether, assumed the truth of the facts stated, a confessor or a parish priest can allow his penitents or parishioners: 10° to exercise animal magnetism, thus characterized, as an auxiliary or additional art of medicine; 2 to allow himself to be put in this state of magnetic somnambulism; 3 to consult for himself or for others the magnetized persons; 4° to make one of these three things with the precaution to formally renounce in their hearts any diabolic pact, explicit or implicit, to any satanic intervention, since, notwithstanding these reservations, he is of those who have obtained magnetism the same effects, or at least some of them Here is the answer, dated July 4, 1841:

"The sacred Penitentiary, after a mature examination of the proposed case, believes that it is necessary to stick to the following solution: THE USE OF MAGNETISM, AS IT IS EXPOSED IN CONSULTATION, IS NOT CHOSE LIMITED."

V. — The complication of the case submitted to the judgment of the Penitentiary left in doubt the true scope of the sentence: did improbation fall on magnetism itself or on bad and perilous circumstances of their nature and separable elsewhere from the phenomenon? Archbishop Gousset of Reims, since cardinal, put the question clearly:

"Is any abuse set aside, he asked in 1842, and by giving up all commerce with the demon, permissible to exercise animal magnetism and to resort to it as a remedy that many consider to be natural and useful to health?" Eighteen months later, on new instances on the part of the prelate to have an answer, Cardinal Castracane, a great penitentiary, wrote to him, on the date of September 2, 1843: "Jai learnt by Bishop de Brimont that Your Greatness expects from me a letter that will let him know whether the Holy Inquisition has decided the question of magnetism. I beg you, my Lord, to observe that the question is not such as to be decided at once, if ever, because there is no risk of delaying the decision, and that a premature decision could jeopardize the honour of the Holy See; that as long as magnetism and its application to a few particular cases have been discussed, the Holy See has not hesitated to pronounce itself..."

VI. — But the abuse of magnetism was growing, and what was sought most greedily in these practices, it was not the relief of diseases by physical processes keeping some proportion with THE DECISIONS OF THE GLASS 291 the effect produced, but wonderful results using quite disproportionate means, intellectual manifestations that are beyond the reach of man. Therefore, on July 27, 1847, the Sacred Congregation renewed the decision and rule formulated on June 23, 1840.

Nine years later, on 21 May 1856, it prohibited the exercise of magnetism in the pontifical states under the conditions previously exposed ?. Finally, on 30 July of the same year, she wrote a new censorship against magnetism, which she sent on 4 August to all the bishops of Catholicism.

VII. — "On reports from all sides and on the part of reliable men on the abuses of magnetism, is it said in this document, the sacred Congregation decided to write to the bishops so that they would take all their care to remedy it. The decisions already rendered, in particular those of 21 April 1841 and 28 July 1847, set out a safe and easy rule of conduct to discern the extent to which magnetism was permitted. But instead of seeing these phenomena as a new field open to natural science, to the detriment of souls and society it is made an object of damnable curiosity, an instrument of superstitious divination. Discarded by gestures where indecentness is often offended in the transports of sleepwalking and clairvoyance, women of nothingness have the vain pretension to see the invisible world uncovered, to tell things of religion, to evoke the souls of the deceased and to receive answers, to discover hidden and distant things, engage, in a word, impudently in all the audacity of superstition by the motive of a sordid gain. In all these things, by some maneuvers or illusions that we operate them, as long as the proportion lacks between the physical means and the results produced, it remains that there is only illegal deceit and suspect error in faith, and scandal against good manners t.

1S. R. U. ENCYCLICAL LETTER OF THE INQUISITION TO ALL BISHOPS AGAINST THE ABUSES OF MAGNETISM.

Wednesday, the 30th of July, 1856. In the general Congregation of the Holy... R. et Un. Of the Inquisition, held in the convent of St.... M. supra Minervam, Em. ac Rev. DD. The Cardinal Inquisitors General throughout the whole Christian commonwealth against heretical depravity, having maturely weighed those things which have been reported from every quarter concerning the experiments of magnetism by men worthy of belief, have decreed that the present encyclical letter be issued to all Bishops for the repressing of the abuses of magnetism. For it has been ascertained that a certain new kind of superstition is being introduced from magnetic phenomena, by which several innovators strive, not to elucidate the physical sciences, as would be proper, but to deceive and seduce men, thinking that hidden, distant, and future things can be discovered by the art or trickery of magnetism, especially by the agency of little women who depend solely on the nod of the magnetizer... (There follows the decree of 27 July 1847.)

Although by this general decree the lawfulness or unlawfulness in the use or abuse of magnetism is sufficiently explained, nevertheless the malice of men has grown to such a degree that, neglecting the lawful study of the science, and rather pursuing curious things, with great loss of souls and to the detriment of civil society itself, they boast of having obtained a certain principle of divining and foretelling. Given over to these tricks of somnambulism and of what they call clear intuition, those little women, carried away by gesticulations not always modest, pretend to behold invisible things, and presume, by rash practice, to hold discourses on Religion itself, to call up the souls of the dead, to receive answers, to discover things unknown and far off, and to exercise other superstitions of this kind, certain to obtain thereby great profit for themselves and their masters by divining. In all these things, whatever art or illusion they finally employ, since physical means are being directed to non-natural effects, there is found a deception altogether unlawful and heretical, and a scandal against the honesty of morals.

Therefore, in order effectively to restrain so great a wickedness, most hostile both to Religion and to civil society, the pastoral solicitude, vigilance, and zeal of all Bishops ought to be aroused to the utmost. Wherefore, insofar as they are able with the help of divine grace, let the Ordinaries of places — whether by admonitions of paternal charity, or by severe reprimands, or finally by the application of the remedies of law, as, having weighed the circumstances of places, persons, and times, they shall have judged expedient in the Lord — devote all their effort to repressing and rooting out abuses of this kind of magnetism, so that the Lord's flock may be defended from the enemy man, the deposit of the Faith may be kept safe and sound, and the faithful entrusted to them may be preserved from corruption of morals.

Given at Rome, in the Chancery of the S... ...Office, at the Vatican, on the 4th of August, 1886. VII. — A much more recent decision has been taken on his behalf.

In 1899, an Italian doctor sent the following petition to the Holy See.

"N., doctor of medicine, prostrated at the feet of Your Holiness, in order to tranquillize his conscience, humbly asks if he can take part in studies currently being carried out by the Society of Medical Sciences of N., on hypnotic suggestions for the cure of sick children. It is not only a matter of discussing facts that have already been achieved, but also of making new experiments, without considering whether or not they can be explained by natural causes. That is why the beggar, not wanting to expose himself to the danger of error, is waiting docilely for the oracle of the Holy See."

On 26 July 1899, the Holy Office replied to this petition:

"For the experiences already made, they can be allowed, provided that any danger of superstition and scandal is ruled out, and moreover that the beggar is willing to submit to the decrees of the Holy See, and that he does not sarrogate the role of theologian.

"As for the experiences that have not yet been attempted, if they are facts that in all certainty exceed the forces of nature, they cannot be lawful; if one is in doubt on this point, one could tolerate them, provided that there is no danger of scandal and that, in the first place, one protested not to take any part in facts that would be preternatural!" The contemporary Canonist, to whom we borrow the petition and the decision, adds with great meaning:

"This answer indicates in which provisions a Christian scholar should approach the study of the phenomena so interesting, but so difficult to explain, that relate to hypnotism; but it does not pronounce itself on the intrinsic nature of hypnotism and suggestion."

IX.—All these acts emanating from the Roman congregations are summed up in these three points: 10 by certain aspects, magnetism could be natural; in accordance with this spirit, the provincial council of Bordeaux, held in 1859, left in suspense all that natural science might claim in these phenomena?; 2 when asked for effects that are not proportional to the physical means used to produce them, one enters the field of superstition; 80 by most of the circumstances which are accompanied by it, the practice of magnetism undermines morals. All the same is the situation of hypnotism.

This is in essence our conclusion: Natural probably at its starting point, magnetism comes to deviations that break any balance between the results and the visible means, and indicate the intervention of an occult causality that replaces the inadequacy of the apparent means by its own energy, energy superior to that of man, and betraying, under the conditions in which it is exercised, the corrupting lange. CHAPITRE XXI

THE DIVINATORIES The mantic rod in use among all peoples. - Material and shape of the baguette; how to use it. — It has always been used as a means of investigation; its great vogue in the xvie and xvine centuries. — Opinions on the results and use of the wand. I. — Man questions all nature to delight him in his secrets. After the manifestations that he asks man through magnetism and hypnotism, let us see those that he seeks around him in the inanimate things. Let's talk first about the divinatory wand, then about the rotating tables. The rotating tables will lead us to spiritism. Ces trois derniers chapitres termineront notre œuvre. The divinatory wand has been of universal and constant use. In almost all peoples, in fact, the rod appears as a magical instrument in the hands of the enchanters. The Scriptures point to the Egyptians, the Assyrians, and even the Jews, as a result of these practices. The same can be said of Persians, Chaldeans and Finns. The Greeks gave Mercury an attribute of the caducation of gold, surrounded by two serpenis, and their great poet, Homer, represents Circé carrying out his magical metamorphoses the wand in hand. Rhabdomancy is also found among Chinese, Medes, Scythes, Germains, Alains, Esclavons, Illyrians, England, France, Italy, Spain, especially in Bohemia, Moravia, Sweden and Hungary.

II. — The material of which the rod must be made is indifferent, according to some; the intention and use give it its virtue. Usually it is wanted from wood, and myrtle, beech, oak, aune, ash, almond, above all, are preferred.

The way in which they are served and the shape of them still vary according to time and place. Formerly it was a bundle of rods, sometimes arrows, that they threw down, and the magicians pronounced according to their arrangement and arrangement. In general there is only one wand, simple or forked, straight or curved. The experimenter takes it by its two ends, and turns gently between his fingers, or, if he holds it, twists violently in the direction of the object that it signals. When it is fork shaped, the knot of the fork stays in the middle and moves towards the point of investigation. It is still placed on the palm or on the back of the hand, or it is held out one end with the fingers, and, turning on itself, bowing or bending, it designates what one seeks or answers the questions that have been asked!.

II. — In any way and for whatever purpose it is used, its specialty is to enter into movement only in the presence of things to discover. At all times it was a means of investigation; but it was not until around the 17th century that it was applied to the discovery of metals, and even later to the discovery of sources. In the 17th century it served to denounce everything: the waters, the mines, the quarries, the treasures, the limits of the fields, the assassins and the thieves, and it became particularly famous in France by the exploits of Jacques Aymar, a rich peasant of the Dauphiné, who practiced this art with rare happiness or a singular skill. He was able to follow, in fact, the impressions of his rod, the track of three murderers, from Lyon to Beaucaire, where the first was arrested, and to the points of the borders by which the other two had left the kingdom. But, brought before the prince of Condé, who wanted to see with his eyes all that was told of the baguette, Jacques Aymar was, it is said, convinced of imposture. The scientists of the time did not, however, discuss in a variety of ways the reality and nature of these phenomena. Experiences and discussions were renewed in the 17th century, and continued in it, and are likely to continue.

IV. — What should we think of the results and use of the wand?

Some people want to see that juggleries and illusions: the famous Bayle * and the old encyclopedists represolution: when the facts embarrass, they are denied!

Others do eclecticism: they admit facts that they believe are likely to be natural, such as the movements of the rod towards the sources?, and they reject or rule out other discoveries that are also imputed to the rod.

In our view, it is too lenient a way to avoid what needs to be clarified. The facts as a whole do not seem to us to be in doubt. To challenge what one has not seen and even what one sees, because the explanation is difficult, is a very unworthy process of a serious and impartial mind; let us leave it to the disbeliefs of biases, who reject in advance all that disturbs their theories: history and science obey other laws.

Among those who admit the facts, many, most of them foreign to theology, strive to bring them back to natural proportions. According to some, and the most numerous, it escapes from the occult things on the wand of imperceptible effluves that determine its movement; others, among which it is necessary to name Görres * and M. Chevreul!, claim that the impulse emanates in an unconscious way from the very person who holds the wand.

It is difficult to understand what these scents can be that denounce thieves and criminals long after their misdeeds, and even more so those who would come from missing bounds whose stick indicates absence in the place they should occupy. Therefore, these facts must be denied or attributed to a completely different cause.

As for the unconscious impulse that the researcher would print himself, it would at most explain the movements of the wand in the presence of the things that we already know, but by no means those that occur on the things ignored. This is tantamount to denying what is to be explained; if the wand only guesses what is known, it is childish to use it to discover what is not known, and false that by this means nothing has ever been discovered.

More logically, a number of theologians make two parts: they attribute to a natural virtue the discoveries which involve a physical influence on the rod, which they commonly admit for the sources, and do not seem unlikely to some for the metals; but, apart from these cases of natural action or sympathy, they recognize in the wonders of the rod an extrinsic and diabolical intervention. In the 20th century, P. Menestrier ?, among others, seemed in favour of this interpretation, which has become quite common nowadays. However the feeling that absolutely resents the use of the wand as superstitious, is perhaps even more common and better founded because. He was supported in the 20th century by most scholars versed in theology, by Jesuit Athanase Kircher, the abbot of Rancé, illustrious Malebranche, and more particularly by Fr. The Brun‘, who recounted the different opinions and motivated his own by reasonings whose strength still imposes itself today, finally by the oracle of moral theology in recent times, Saint Alphonsus of Liguori?. Their argument is based on this principle, that there is no proportional relationship between the movements of the rod and the things it reports, and even the sources and metals. Natural, this relationship would constantly reveal itself in the presence of objects, whether they were hidden or in sight; the wand, however, moves only to uncover things buried or unknown. That if virtue is about the person and not about the wand, the wand becomes useless, and the favored subject of this gift, assuming it is natural, should always feel impressed in the same way when approaching the realities that affect it, all the more strongly since these realities are more apparent: experience, we have already said, is in the opposite direction, and consequently denounces a causal extraWe have brought closer! the phenomena of the wand those of the pendulum explorer?, whose oscillations provide the answer to the questions asked before. The solutions already given apply to one and the other; those concerning the TOURNANT TABLES, to which we are going to refer, also agree, and complete to shed light on all these points. CHAPITRE XXII

THE TOURNING TABLES The divinatory tables in antiquity; their reappearance in America in

1849. — Leur vogue en Europe. — Réalité des faits. — Vaine hypothèse

des poussées musculaires. — Théorie insuffisante du fluide. — L'agent

...invisible is the demon. — Décisions épiscopales et sentiment commun

des théologiens. — Résumé.

I. "Tertullian!" pointed out, in the same century, the tables among the instruments of demonic divination. In the magical conjuration against Valens, there was a three-foot table, set in motion by incantatory formulas. According to Dr Mac-Gowan?, China has long been in possession of blowing up tables under mysterious incantations.

As he is known among us, this phenomenon is of American origin and dates back to 1846: spirits strikers revealed the secret of it.

A resident of Hydesville, New York, named Michel Weckman, intends to knock on his door, opens and sees no one. These alerts, renewed with persistence, cause him to abandon his house. Dr. John Fox and his family succeed him, and have to undergo the same imports. On March 31, 1847, the two youngest daughters, Catherine and Marguerite, one fourteen years old, and the other twelve, whom these blows held awake, but without causing them fear, enjoyed reproducing them by slamming their hands. Immediately the invisible beings rehearse these taps, and he establishes such precise communications between them and the young girls that they end up being afraid of them. Their mother, attracted by this game, then entered the stage. She asks for ten shots to be hit: ten shots are hit. She asks for the age of her eldest daughter: fourteen blows answer her; — the age of her youngest sister: you can hear twelve blows. "Who are you?" she continues. — Rien. — "Is she a living person?" — Nothing yet. "If you are a spirit, strike two blows." Two blows sound. From question to question and from answer to answer, the intrepid questioner learns more than she wants to know. Returning Ge calls himself the soul of a man killed several years earlier in this house even by the tenant who lived there at the time. The so-called murderer, against whom one could only articulate, was still alive; he asked in vain for a charge that dishonored him. Other revelations, just as risky, followed these, and one of them had the effect of causing the poor Fox girls to divorce her first husband, Mr. Fish, to become Mrs. Brown. The continuation will be worthy of this beginning.

As strikers, the spirits became thus speaking and revealing.

One imagines the noise of such wonders. The crowd of the curious invaded the house haunted by the spirits, so much so that the Fox family, overcome by this flood of visitors, left Hydesville and settled in Rochester. The Luteins L'y ES

ORIGINE

AND NET HISTORY asked them, they answered the questions with agreed signals, first by striking a certain number of hits, then by designating by series of strokes the various letters of the alphabet, and, with these letters, articulating words and phrases: so many means now acquired to stage these means of a new order. The protests were expanding further. These unknown and invisible agents sang, touched the piano, played all kinds of instruments, even moved and carried furniture, without ever having any other palpable traces of their presence,

It was again in Rochester that the phenomenon of rotating tables was declared. In 1849 Mr. Fox, his two daughters and two other persons, conversed together, presumably with the spirits, with his hands sloppyly laid on a table, around which they circled, suddenly the table stirred up, rose up and crossed a distance of six feet. One of the people who attended said, "Would the spirit want to bring back the table?" and immediately the table returned. Enthusiasm was no longer bounded; one fell on his knees, singing a song of thanksgiving, to which the table was associated by beating the measure with his foot.

Finally the spirits had found docile hearts, and delivered the secret of communicating with them. They had complained so far about public unbelief and the lack of care that they took to publish their revelations. The first convinced and conquered, Catherine and Marguerite Fox, had already begun their lucrative tours across the United States in August 1848. But they were not to retain the monopoly of these manifestations; many of the followers they soon enjoyed the privilege of coming into contact with the spirits. Finally, the tables put this gift within the reach of everyone, from the day the spirits appeared to locate themselves preferably in these kinds of furniture. Upon learning of the scene of Rochester, several tried to put themselves through this process in communication with invisible beings, and the tables also turned under their hands. Everyone then mingled, and it was among the Americans as a new religion, which in 1853 already had five hundred thousand followers, under the name of spiritualists or spiritists. On April 17, 1854, the Senate of Washington received a petition, signed by fifteen thousand citizens, asking it to appoint a scientific commission to examine and study these facts!

II. — From America the dance of the tables passed to Europe towards the end of 1852, in Scotland first, then to London, Bremen, Berlin, Paris finally, and in France as a whole, where, as early as May 1853, it became the favorite recreation of societies and, among scholars, the subject of systematic denials and interpretations.

1 The undersigned, citizens of the United States of America, respectfully expose to your honourable body that certain physical and intellectual phenomena, of dubious origin and mysterious tendency, have recently manifested themselves in this country and in almost all parts of Europe. The following is an imperfect summary:

4° An occult force, s Pori to stir, lift or hold a large number of heavy bodies...

2° Flashes or lights of various shapes and colors appearing in dark rooms... ;

3° Extremely frequent noises in their repetition, strangely varied in their character and more or less significant in their importance. It is sometimes mysterious beatings (rapes) that seem to indicate the presence of an invisible intelligence; sometimes sounds similar to those that sound in the workshops of different mechanical professions, or the strident voices of winds and waves, and the cracks of the mast and hull of a ship fighting against a violent storm; sometimes bursting detonations similar to thundering or artillery discharges... In other circumstances, harmonious sounds come to charm the ear, such as human voices, and more often as the chords of several musical instruments, such as the fife, drum, trumpet, guitar, harp and piano. All these sounds were mysteriously produced... without any appearance of human competition or other visible agent. The process was very simple. The three-footed healers were the favourite subjects of these experiments; after them, the honors were in the hats t. But after them were also the large tables, the billiards, and more often, in small committee, the baskets, the vases, all furniture, finally whose flared shape was suitable for the circular imposition of the hands. There above all was the secret. The experimenters simultaneously rested their hands * on the edges of the instrumented object, juxtaposing them by the simple touch of the little finger to the neighbouring hands, so as to form together an unbroken circular chain. We stayed in this attitude until the table, the vase, and the hat moved in, and then we followed him or we stopped him at his will, we asked him and agreed on the signs of the answer. Once the chain broke, the prodigy stopped.

After a first dance, the tables often went on their own, or a single friendly hand was enough to get them into motion. In addition to a house, after having enjoyed a joyful debate, they ended up with alarms and determined the importunities of the strikers.

One thing worthy of note, in fact, which, in our opinion, gives a great light to the character of these manifestations, the movement of tables, preceded in America by the intervention of the spirits, returned to Europe at the same point of departure. The tables were first rotated, then asked about the number of strokes they were to strike, then the idea came to frame the strokes with the letters of the alphabet, and so they had the writing; soon they fixed a pen, a pencil at the foot of the table, and the table wrote his answers. After first incubation, a table often went by itself without any need for any contact of the hands, and only she also answered questions with her foot, either by striking or writing. A simple plank substituted for the table and equipped with a pencil, not only answered, but wrote incredible things that no one thought to ask. Finally, the plank itself disappears, and a medium, i.e. a person sympathetic to the spirits, arming pens or pencils, traces wonderful revelations, without even paying attention to what she writes, without being aware of it, sometimes in a language unknown to her. Much more, it is enough to place white paper under the base of a statue, on a tomb, in a cassette, in a locked cabinet; after some time the sheet is loaded with a writing drawn by an invisible hand. America already practiced this kind of direct communication, when, in 1856, the Baron of Guldenstubbe! put him in vogue in Paris, not without meeting unbelievers ?.

Thus, the rotating tables, emerging in America from spiritism, end up in Europe with spiritism: spiritism is, at their point of departure and at their point of arrival, as their only reason for being. If the root cause and final effect are extrahuman, the same is likely to be true of the phenomenon associated with it in an indissoluble way.

Direct trade with spirits is one of the forms of evocation; we will talk about it in the following chapters. At present we have to appreciate the amazing phenomenon of rotating, dancing, speaking, writing tables.

IT. — First of all, we do not believe that a serious and sincere man can question the reality of the facts. The game of rotating tables is not much more fashion today, but those who saw these phenomena, took part, controlled them in any way, are our contemporaries, it is ourselves, representatives of mature age or old age. These innumerable and irrefutable testimonies of the living, articles in newspapers and magazines, brochures and books, whatever the spirit and interpretations, establish the full reputation of the facts. Il fallait que M. Littré ! was hallucinated by his positivism to see in these experiences multiplied, palpable, accessible to all senses, only an effect of imagination or a disorder of organs.

IV. — The facts admitted, they have yet to be explained. Inert matter is powerless to give movement; therefore, an extrinsic motor must be sought.

The explanations so far imagined are reduced to the next three.

According to the first, the printed impulse would be due to a muscle push of the operators.

The second attribute the movement to an electric fluid, magnetic or special, which escapes from the hands and obeys the whims of the will. The third uses the intervention of invisible agents distinct from man. These agents, according to the spiritists, would be good or bad angels, purified souls or even in trial, for in their new gospel there is no eternal reprobation. The Catholic theologians who impute these manifestations to the spirits, hold that these spirits are, not faithful angels, not the souls of the dead, but the demons enemies of God and man, liars, corrupters, irremediably degraded and reprimanded.

For anyone who has seen or seriously studied the facts involved, the theory of muscle action is not sustainable. If operators are aware of the movement they print, science no longer has to intervene; it is only a matter of taxation. In Europe, in America, these thousands of actors who affected the fever of the rotating tables and spent the days and nights making them dance and talk, pretended admiration for the pleasure of making fools! — "Creating that is obviously to be fooled by oneself.

Also, with the possible exception of Mr. Bersott, whose serious work is to ridicule the belief in the supernatural, the supporters of the muscle thrust: MM. Babinet ?, Chevreul!, Faraday ?, M. Figuier? himself, who, in real connoisseur, makes a very large part of charlatanism, but dares not relate everything to this unique cause, do they bring back their theory, with variants that do not change the substance, to an unconscious impulse.

To be truly scientific, theory must be suitable for all the facts, but the facts for the most part resist the theory of organic thrust. The truth is that the experimenters barely touched the table with their hands, and often however the table walked with such a train that they could barely follow it. Not only were the operators aware that they did not exercise any action proportional to the movement produced, but in many meetings they tried vainly to resist it, and in this struggle we saw more than once the table break. Extremely heavy or heavy tables, even billiards, have been set in motion; and they would like to explain such effects by imperceptible and unconscious impulses. * Finally, would it be enough for everyone?

1 Of the divinatory wand, of the pendulum explorer, and of the tables of the tower, p. 217.

2 Cf. Bersor, Mesmer, p. 199.

3 Hist. du merveill., vol. 4, p. 311 : This is, in its most succinct sharpness, this theory of unconscious action of muscle movements. Is it enough to explain the rotation of a large dining table, or even a refectory, or a healer with a weight of seventy-five kilograms? That's not our opinion... The mechanical effect produced is out of proportion to the cause cited. (Below, p. 320, M. Figuier will fall back in full into the theory he resents here.)

4 Lettre de M. Sequin, ingénieur, à M. Moigno (May 24, 1853), quoted by M. de Mirville, The Spirits, c. 12, p. 436: How do you want, when the table, touched very lightly with the tip of your fingers, makes an effort against my hand and against my legs, to the point of repelling me and almost breaking, that I may believe that the person who imposes his hands communicates to him an impulse capable of such an effort? And when I am this person, how do you want me to accept your explanation?... So accept frankly, courageously, the facts as they are... The explanation will come later, be sure. Believe firmly these cases that we come to denounce, the theory of muscle actions, conscious or unconscious, is absolutely incapable of giving reason to the determined movements, without contact or motion, of the spontaneous dance of the tables, of the answers that no actor could suggest, of writing with or without the imposition of hands.

This interpretation therefore remains below its task,

V. — The theory of fluid became common from the first invasion of the rotating tables, and appeared a natural explanation of the prodigy. It was a fact of experience that some people, especially the most nervous ones, therefore preferably women, were able to quickly and effectively hold on to the healers and hats: they had fluid; others, on the contrary, seemed unfriendly and powerless, and the tables refused to turn or turned only to regret under their hands: they lacked fluid.

Count Agénor de Gasparin was the main champion of fluid emanation, and tried to demonstrate it through the numerous, varied, conscientious experiences made by himself and his hosts in his castle of Vallegres. This vital agent, which would print their agitations to the tables, does not differ substantially, according to Mr. de Gasparin, from the principle of magnetism'. At the bottom, it is not important to determine the nature of this human fluid which, by escaping from the fingers, moves and shakes the tables. Vital, nervous, electrical, magnetic, odile?, the question is whether it is sufficient to give reason for the facts he claims to explain.

The simple movement of rotation or translation in contact with the hands, without any indication of intelligence, could perhaps result from unconscious emission of a vital fluid, provided, however, that there is a proportion between the object and the physical forces of the operators. The concession can extend to cases where the table, questioned, responds by agreed movements to what the questioners already know *, to the very many cases of error, and to those where the answer is yes or no, because then there is equal chance of falling ill and meeting just. If the phenomenon stopped there, the theory of fluid might be enough to explain it.

Il s'étend plus loin. After walking under the imposition of hands, the tables enter into motion without any visible motor, and even against the will of those who moved them first. Moreover, they do not only give false or unlearned answers; they wave with all the appearances of intelligence, of will, of passion, in turn joyful, caressing, impatient, furious. What does the fluid do here, so fluid there is? How is it transmitted without any physical contact, at a distance and against the desires of the will? How, emanating from man and without the help of man, does he produce on the table what man with all the application of his mind is incapable of realizing? Where is the physical proportion between the effect and the cause assigned to it?

Of course, for a calm spirit, free of prejudice, which is not concerned to escape at all costs to the so dreaded solution of the supernatural, for this spirit, the proportion does not exist between the effects that we have just spoken of and the so-called human fluid.

And that we do not think of avoiding this argument, in our opinion, absolutely rigorous, by rejecting ourselves on magnetism, where remote action is ostensibly exercised. We will discuss this order of phenomena, and again we will refuse to admit to man such a virtue as natural. We maintain the present conclusions with all the more firmness as the magnetic relations between human beings and human beings are absolutely conceived through intellectual and moral communication, while the relationships of this kind are meaningless between man on the one hand and blind, inanimate and inert matter on the other.

VI. — Fluidic emanation therefore does not explain the facts as a whole, and in order to be correct for the most part, it is necessary to resort to a completely different causality, to an extrinsic causality to the object moved, and different from man, active, intelligent, superhuman. Thus, we return to the hypothesis that attributes these facts to invisible agents near man and haunting the world he lives in.

At this point, the solution no longer presents difficulties; for these beings wandering in the human world to produce manifestations which intrigue man, which amuse him, fear him, deceive him at the whim of their whims, cannot be faithful angels, messengers of God and friends of man; nor are they, we said, in dealing with the identity of spirits in evocations, souls of the dead, but purely and simply demons.

VII. — This conclusion is consistent with the orders of the bishops, and formulates the doctrine commonly received among the Catholic authors who have dealt with these matters.

As early as 1853, the bishop of Viviers, now Cardinal Guibert ', archbishop of Paris, pointed with rare precision to the character and dangers of the rotating tables. A few months later, the learned bishop of Le Mans, M. Bouvier?, in turn, reproved this form nou1 Pastoral letter on the danger of the experiences of the talking tables, 27 Nov. 1853. Pastoral works. t. 1, p. 382-393: For quite a long time, our dear cooperators, we have been very concerned in the world with strange phenomena that are attributed to us do not know which mysterious agent, and which we believe to obtain by imposing the hands in a certain way on tables or even on other furniture. These tables move, wave in various directions, without apparent impulsive cause, and respond, it is said, by means of signs agreed in advance, to the various questions addressed to them... What, in the beginning, seemed only a fun physics game, looks quite like today to the mysterious operations of magic, divination or necromancy... You will use all the efforts of your priestly zeal, and above all, the authority of your example, to remove from these damnable practices all those of your parishioners who would be unwise enough to surrender to it.

2 Circular letter of 14 Feb. 1854: It was said that the tables, being interviewed, very intelligently responded, by means of blows or other sensitive movements, to the questions addressed to them. The facts seemed so extraordinary and absurd to us, that we began by absolutely denying them. But they multiply in such a way, are attested by so many reliable people, who certainly do not want to deceive and have taken all possible precautions not to be soaked themselves, that we no longer see way to deny them again; otherwise we should doubt everything: for of the facts, clothed with these condive of superstition, which his Theology had not foreseen. The bishops of Autun, Cambrai, Rouen, Marseilles, Verdun, Alby, Rennes, Dijon, Orléans, Poitiers, and successively a large number of others prohibit these practices in their respective dioceses.

Besides the theologians, who in their general treatises classified the phenomena of the rotating tables among the forms of superstition and magic, among others Perrone t, Martinet ?, Gury è and his commentator Ballerini *, Vincent *, several priests and religious have specially discussed this matter and conclude to the diabolical intervention; let us mention the Abbés Bautain ©, Thiboudet 7, Lecanu 8, Poussin °, the PP. Matignon "et Pailloux ‘. Christian laymen have contributed to this study by their science, by their own observations, and, through the abundance of detail and evidence, have made our thesis the most obvious demonstration. Dès 1854, M. Bénézet, editor of the Gazette du Languedoc, gave the signal, and, by telling the story, are raised to the degree of historical certainty... So we can't, N. T. C. F., that condemning any participation in these superstitious practices, which seem destined to be the shame of modern unbelief, like convulsions and convulsions, with their incredible follies, were the reproach of Jansenism.

1 De virt Religionis, Pa 2, 8 2, c. 6, pr. 3, p. 303.

2 Theol. moral, 1. 2, a.9, 8 3, t. 1, p. 519.

3 Comp. theol. moral.: Tract. de præc. Decal. Appendix 1, n. 273-278, teå, p. 204.

4 Ibid. not. a. ]

8 Comp. univers. theolog.: Tr. de Præceptis,n. 116-118, t.5, p. 389.

6 Notice to Christians on turning and speaking tables, 1853.

T Spirits and their relationship to the visible world according to tradition, 1854.

8 Histoire de Satan, ch. 20, p. 448. Note F, p. 494.

9 Le spiritisme, ch. 5, p. 295.

10 The question of the supernatural, c. 9, p. 542-565. — The living and the dead.

11 Magnetism, spiritism, and possession.

12 Turning tables and pantheism, 1854. as a loyal man, his personal experiences, he had enough to convince the most unbelieving. After him, we must mention Messrs. de Mirville ‘, Gougenot des Mousseaux?, Bizouard *, Hippolyte Blanc +, Albert Duroy de Bruignac ÿ.

VIII. — In short, here is our last word on the rotating tables. The facts, even in what is most prodigious, seem to us beyond dispute: they are denied only to escape conclusions that are feared. To attribute them indistinctly to the imposture, appearing to admit them, is to deny them again. Theories that try to explain them by an unconscious muscle impulse are incomplete, free, childish, contrary to experience. The purely physical agitations in contact with the hands could absolutely come from a vital emanation; but the movements that no real influence of man could determine, the intellectual manifestations that exceed human capacity, escape this interpretation and accuse the presence of invisible motors, which can only be evil spirits.

And that we do not see inconsistency in our feeling, in that, on the one hand, we agree that the phenomenon at its beginning could be human and natural, and that, on the other hand, we relate its continuation to a foreign intervention and superior to man, for, it is the proper of the perfidious angel and liar to cover his game in order to better deceive man. Now, the finest way to make illusion, is it not to take man on the limits of his nature, where his forces are still exercising, to lead him insensitively on a ground that is no longer his own, and where action surpassing human forces, Satan enters the stage and opens up a new order that seems to be the natural continuation of an order that ends?

These arguments have already been invoked in the discussion and appreciation of hypnotic phenomena: the situations being the same, it is no wonder that the argumentation is also so.

For all these reasons, we take as illegal the game of rotating and talking tables. From its point of departure to its peak, the phenomenon is obviously of origin and of evil institution, and assuming that the first step is still taking place in the human order, one is soon led and trained in an order that is no longer so. Finally, while it is certain that the last operations are Satan's work, it is hardly probable that the first may be man's work. In these terms, the most complacent theology cannot authorize these practices. CHAPITRE XXIII

SPIRITISM Spiritism is originally and finally linked to the rotating tables.—The facts, as a whole, are indisputable. — Home et

Allan Kardec. — The causality of these phenomena goes back to the demon.

— The doctrines professed accuse the same origin. — The personalities mentioned are the lying angels. — Décisions épiscopales.

I. — Spiritism is clearly of a democratic origin. By giving it place among the analogies of mysticism, we wanted to attach it to the rotating tables, which it was falsely claimed, of course, to bring back to the eccentric natural phenomena. It is not by the rotating tables that spiritism must be appreciated, but rather by spiritism that one must judge the rotating tables to which it has served as a prelude, and of which it is the spontaneous extension.

We saw that before we felt the table shaking under their hands, the Fox ladies of America had had a visit to the spirits, striking and speaking spirits.

As soon as the dance of tables, guerdons and hats had taken its vogue, it quickly arrived to questions, to communications with interlocumediates which were called mediums. The table was abandoned: a new world opened up to unhealthy curiosity.

For a long time the usual process of entering into contact with the spirits was writing: the medium sank with a pencil, with a feather, and began to write, with a feverish speed, without any awareness of what he wrote. The finished operation, it was read: they were followed pages, bearing the trace and the statements of invisible agents who recorded their profession of faith, gave advice, contradicted common ideas, questioned revealed dogmas, expressly denied them, freely divagued. At the end of the tirades was the signature of the greatest names: Jesus Christ, John, Paul, Augustine, Socrates, Plato.

The gifted subject of this faculty has received, we have said, the name of the medium, because it serves as an intermediary and as an intermediary between the mind and the human public.

Later, the medium will operate without the use of writing, as a visionary and mediator, transmitting requests and answers, or causing extrahuman manifestations.

This role of the medium is very close to that of the magnetized or hypnotized subject. It can be regarded as the central and common point where the transcendent phenomena of these orders, apparently diverse, come together and identify; It is as the confluence where these waters come down from the same slope, but divided into multiple streams. At this precise point, accuses the intervention of an invisible operator, who is always the same, because there can be no other, disloyal spirit, enemy of man and God. The spirit-to-spirit relationship that is made through suggestion is established with spiritual beings close to man and ready to establish a relationship with him.

"The study of magnetism and hypnotism," says Gibier, "is, in a way, an entry into the field of preparation for the study of the facts due to psychic force, as well as the appointment of the special agent who presides over the so-called spiritualist phenomena, and they surprise less after the observation of the former."

Du Potet and, more recently, Ch. Richet, one and the other materialists first like Paul Gibier, came to experimentally demonstrate the action of an invisible agent, one in magnetic operations, the other in the scenes of spiritism.

"Magnetic science," observed P. Touroude?, has not made great progress since Mesmer, and it rotates in a very small circle. It has changed names, modified or discovered a few processes, methodically classified phenomena; but basically, despite all the publications, it still remains in magnetism, hypnotism and spiritism, which is in itself only a variant, a large number of inexplicable phenomena, and the root cause is always as mysterious." 3

Spiritism, at least, goes from a leap to the invisible world that surrounds Phomme; it is not a mystery of the facts or doctrines; but it is important to see the starting point and the point of arrival, as well as the intermediaries. It is easy to see that the rotating tables have inaugurated spiritism and that through the median operations lhypnotism opens mysterious corridors on the occultism. It is therefore wrong to advocate frank hypnotism; the mixture exists and constitutes an element of appreciation.

II. — We wanted to challenge these facts so as not to have to confess their magical character. Denials are in vain today that spiritism multiplies its sessions and experiences everywhere. This return to occultism had an unexpected and valuable effect: the experimental demonstration of the world of spirits. Several scholars, inclined to materialistic opinions, examined and discussed the facts, and the result was that they attested to invisible agents different from man.

Let us listen to a stubborn Rouergat, known in the scientific world as Dr. J.-P. Philips, de son vrai nom M. Durand (de Gros), — il y a tant de Durand en France! — that the faithful study has drawn a little closer, but that is still far from the Catholic faith:

"The spiritic phenomenon of automatic writing," said the learned elucubrator +, "at first concentrated all the attention of our tellers. The hand of a medium, armed with a pencil or feather, is placed on a sheet of white paper. Soon she starts moving, she writes, and the page is filled. The written thus obtained has a meaning, it is readable and intelligible. However, the medium assures, and one can have the proof that he says true, that, throughout this graphic exercise, his hand was insensitive, that it was not activated by his will, and that the thoughts thus rendered did not emanate from his mind; that, in a word, he remained, from the beginning to the end, totally unconscious of the operation in intelligent and voluntary appearance whose hand was the instrument. Such a phenomenon has now fallen into the public domain, so to speak, as it occurs with ease; and contesting the reality of it is more possible.

"For the proponents of spiritism, this fact attests to the intervention of a spirit, i.e. the soul of a deceased person returning from the other world (which may well not be located far from it), which has temporarily substituted itself for the soul of the living to animate his hand and serve in his place.

"This spiritual hypothesis was first declared absurd, and ruled out with deep disdain, by physiologists of radical materialism, such as Professor Ch. Richet, of the Faculty of Medicine of Paris, and Lombroso, of the Faculty of Medicine of Turin; and by rationalistic philosophers, such as Professors Pierre Janet, of the University of France, Gurney, Podmore, Myers, University of Cambridge, etc. These scientists have all agreed to explain the strange physiopsychological phenomenon by bringing it back to the law ordinary reflex acts, of which it would only be an exaggerated expression (?). From there came the doctrines of unconsciousness, subconsciousness and subliminary consciousness, which was discussed at length in another chapter. The prodigy of automatic writing thus lost its wonderful, and entered, as well as evil, into natural physiology and psychology.

« Mais bientôt M. Ch. Richet sees himself in the presence of a new form of phenomenon: the unconscious pen of the medium reveals the most secret thoughts of the assistants; and these assistants, on the other hand, make write this same pen, — always held by the medium, — under their tacit dictation; i.e. they make him write what they want, nothing but by thinking the ideas they desire him.

1 Ibid., p. 228 : M. Myers defines his subliminary consciousness.. : This portion of ourselves that lies below the threshold of ordinary consciousness! to make express, and although these ideas and intention are not previously manifested by any speech, by any gesture, by any sensitive sign.

"In front of this new property of the "mediani- "mique" state, the physiology of reflex movements, even with the reinforcement of the unconscious, the subconscious and the subliminary conscious, must recognize itself to be incompetent, absolutely incompetent; and then one must resort to another hypothesis, that of an invisible agent of intercerebral communication, i.e. of a new, mysterious, occult force, that each one baptizes in his own way, one naming it "psychic", another "ecte- "neic", a third "telepathic".

"However, our scientists were not at the end of their astonishment and embarrassment. Now the medium's hand is warning to write in the name of the so-called deceased, who give their signature at the bottom with their last address in this world. They enter into detailed and precise details about their person, their life, their family; and, verified, all these details are accurate, although they were ignored by the medium and by all those present!

"The psychic, ecteneic, telepatic, etc. force is undoubtedly a necessary and legitimate hypothesis to represent the mechanism of the strange communications involved. But, if by this one can vaguely explain the transmission of thought, that's all: wanting to attribute to this hypothetical physical agent the conception of thought would be just as unreasonable as considering telegraphic electricity as the very writer of the telegram. So the messages written by the medium's hand, which relate exactly a whole chain of particular facts ignored by him and his entourage, and of which no known living person recognizes himself as the sender, inevitably suppose, it seems, an occult correspondent, whose quality it remains to be established."

II. — Daniel Douglas Home‘ had a resounding celebrity in this order of prestige. He told himself his story and his prowess?. His actions and gestures recorded in the book of his revelations, and, confirmed by witnesses of these fantastic scenes, reproduce all demonic manifestations. The pleasant concerts and tumultuous noises, the light and meteors, the shaking of tables, furniture, walls and the ground, the secret sensations, invisible communications and touchings, the symposia and external visions, the uprisings and theft in space: these are the phenomena that this famous medium has offered the spectacle in America, France, England, Italy, Russia. The sessions given to the Tuileries in the presence of Emperor Napoleon II, Empress and chosen assistance made a profound sensation.

Un autre spirite, Allan Kardec, pseudonyme de M. Duvoille, former pension master in the suburbs of Paris, is to doctrine and methods what Home was to experiment. His numerous publications have made a significant contribution to accrediting these mistakes and harmful practices.

The sessions given in Milan by knight Ercole Chiaia and a first-class medium, Mrs.Eusapia Paladino, under the direction of Mr. Aksakof, in the presence of several scholars, offer this particular and precious that all precautions seem to have been taken to prevent fraud. Everything is gathered together with a lively table, extra-lucid hypnosis, fantastic appearances, manifestations of invisible agents, all leading to occultism. We cannot reproduce here the details of these experiments; but we refer to the true report in the appendix at the end of the volume. All we have to do here is to point out the association and complicity of elements which one would like natural in a coefficient which is not.

Seeing himself in such bad company and contributing, for his part, to a preternatural and magically apparent result, the R. P. Will Coconnier cease to believe in the purity, the frankness of his client, the hypnotism, and finally give up defenceless, to his sad fate?

IV. — We must attribute to these facts their genuine origin and their true causality.

In any form that occurs, spiritism betrays its evil provenance by the character of its phenomena, by its doctrine, by its results.

In the face of the wonders of which spiritism gives the spectacle, all rationalistic interpretations to award them to man and to the visible operators fail; one is forced to come to an occult agent who is evidently revealed by his actions. Man cannot write in the state of watch, without being aware of it, against the consciousness he does not write, without knowing what he writes, by consigning what he does not know, what he never knew. These situations are given scholarly names: Phomme is only witness and fool, but not true actor; he is another, veiled, exceeding man, who intervenes.

Experiments carried out by sincere, honest scientists, albeit refractory to the supernatural, have led to this conclusion: spiritism presupposes an invisible, occult operator, a spirit.

This spirit, we will say just now what it is; we are in full magic, and the agent of magic, it is the fallen angel and tempter.

V. — Theories dictated by the spirits tend to nothing less than to overthrow Christianity in its fundamental dogmas, to rehabilitate the demon, to suppress hell or at least to reject the eternity of punishment, to introduce the worship of nature, to deny the personal divinity of Jesus Christ, to free the Church and faith in the name of conscience and reason, to contradict the stability and perpetuity of Catholic institutions by the law of human perfectibility and progress; in a word, it is a new gospel that claims to replace the Gospel preached by the apostles in the name of Jesus Christ, of which Saint Paul said to the Galatians: "If ever no one, we or an angel of heaven would bring you a Gospel other than that which we have proclaimed to you, whether it be anathema."

In summary, this is the spirit doctrine, according to Fr. Matignon °: "The spirits that enter into communication with us are none other than the souls of the dead. These souls, freed from the flesh of which they were once clothed, are nevertheless not completely devoid of body, they retain a semi-material envelope which is called perisprit, and which, in a state of union, performed the functions of intermediate between the two parts of man. At the time of death, this perished follows the soul and does not separate itself from it. (It is by this means that it can still act on the matter and enter into contact with us. Moreover, the greater or lesser dematerialization of spirits constitutes their degree of purity and goodness, and it is according to this measure that one can establish the scale of their perfection.

"All spirits are called to perfect purity, and they will achieve it infallibly one day; only their progress is more or less rapid, and it depends on their free will. God, who wants to bring them all to the blessed life, has arranged for each one a series of tests graduated according to their efforts: these are all successive incarnations, destined to purify them more and more; when they have reached the perfect clearance, they enter into this blessed life, which is not an idle contemplation, but an active exercise of their faculties; the Creator employs them as his ministers in the government of universes.

"This is the idea that spiritism gives us the human condition and nature of the spirits with which it claims to connect us. We can easily see its main dogmas:

"10 God is the creator of all things.

"20 Spirits are all of the same nature; the difference that exists between them is that some are more clean, others more attached to matter.

"30 The future life consists of a series of bodily existences that will succeed to the present existence; each of them will be determined on the basis of the merits acquired in the one that laundered; we will go to perfection from life to life, from world to world, until we reach a definitive condition, that is to say, eternal happiness.

"4° In the interval between death and reincarnation, souls, in the state of mind, are wandering around us; they populate the atmosphere where we are; they are the ones who speak to us, God permitting them to teach us about our duties. But, as they are more or less advanced in the way, many, still completely unclean, seek only to deceive us; others, on the contrary, reveal to us only what must be useful to us. They must be judged according to their teaching; an infallible criterion to appreciate them is their impulse towards good."

The proper character of this doctrine is elasticity, variability, contradictions, relative apology of yes and no, pros and cons.

Spirits still mislead men by their perfidious suggestions. Not content with asserting, for example, that indissolubility of marriage is contrary to the natural order!, they advise such a person to break up a first union and to contract another which is in the vow of his passions?. To others, exalted by the dreams of an ascending metempesycosis, they insinuate that the time of transmigration has come and that they must, through suicide, put an end to the present test ê.

These minds come, with the unwise who evoke them, to shameful licenses that fully confirm the fact of incubic turpitudes. The indecentness of our readers and the respect we owe ourselves, 330 3rd SECTION: SPIRITISM

To these perils to faith and morals, we must add the brain disturbances that these kinds of experiences determine in large numbers. Most spiritists end up in madness.

VI. — As these evocations are supposed to take place, what should be thought of the various personalities who seem to appear there? What is the occult agent that manifests itself in spiritism?

It is known, first of all, that these kinds of wonders do not have a divine origin, but come from the region of evil. These spirits beyond are therefore neither blessed nor angels of heaven; nor are they souls of purgatory, which in no way belong to satanic authority. So it can only be said of the damned and the demons themselves.

We have said, speaking of the different objects of supernatural vision, that damned people rarely appear, and only to educate or frighten the living. The demon does not have the power to get these souls out of the abyss and to produce them at his will, and it is even less acceptable that they can, from their own motion, respond to any requisition part of the human world!. So it is not the souls of the dead who return to the soms of the magicians?. The result of the magical evocations thus remains entirely in the account of the lying angels. They alone, without being aware of the deaths they represent, have these appearances which delude those who question them and take, depending on the occurrences, such form or name, having only a constant purpose in their sensitive interventions with men, that of deceiving them and losing them? The illusion and the lie continue in these corpses that revive, speak and move under the magical conjurations. We have already seen that God alone has the power to bring life back. There is therefore no real resurrection there, but only prestige due to the momentary action of demons on these human remains.

VII. — On this point and as far as the proven phenomena of spiritism are concerned, there can be no hesitation among Christians who hear the things of faith, and the crime of trading with lost angels and workers of perdition. Divided over the... by the invocations or adjurations of magicians, as the pagans were persuaded, but demons display themselves under a borrowed image of them.

1 S. That the dead appear in any way whatsoever to the living either happens through a special dispensation of God, so that the souls of the dead are present among the affairs of the living — and this is to be counted among the divine miracles — or such apparitions are brought about through the operations of good or evil angels, even without the knowledge of the dead.

But since these things are illusory and subversive of the Christian faith, indeed of the truths of sound reason, they clearly cannot in any way have God, nor the good angels, nor the souls of the saints as their authors; therefore their authors are evil spirits, the demons themselves. As to why I should say that they are the demons themselves, and not the souls of the departed — it is not because the moral assessment would be so different according as one says the one or the other (for if any souls of the departed were to involve themselves in such things, they would most certainly be of the number of the reprobate), but because the souls of the damned have, neither from their own powers nor commonly from divine providence, that power of involving themselves in the human affairs of this life and of tempting and seducing men, as has been granted to the devil. Hujus igitur præstigia sunt, communiter saltem, etiam quando defuncti in humanis membris appears emptyur; ipsos defunctos sic appears, sane raro omnino fuerit exceptio. causation of the movement of tables, Catholic theologians are unanimous on the character of spiritual practices: they see it as a manifest form of magic.

« Voici, dit le P. Ballerini! at the beginning of his appreciation on spiritism, the most recent, but Undoubtedly the worst of superstitions, exited in our times from hell for the ruin of souls."And he concludes that these consultations and questions are gravely unlawful, and that it is not even permitted to attend there from a purely passive presence.

1 Gury, Comp. Theol. Behold a recent superstition, but the worst of all, which in this age has arisen from the underworld for the ruin of souls.

For almost a whole century the monstrous plague of magnetism had raged through the entire world. Then arose and grew common the phenomena of turning tables, which by various movements gave answers to questions put to them about hidden matters, and even about the state of the souls of the dead. The tables soon fell silent — whether a little afterward or in these our own times, namely from the year 1862 — and the demons, who had deceived men through the prophecies of dreamers and afterward through the answers of the tables, now mock and lay snares for them through pythons, or intermediate persons (they call them mediums).

Now the consultation of spirits is conducted thus. You approach a python, to whom you indicate what you desire to know concerning matters wholly hidden, especially those pertaining to the other life. Some spirit is questioned by him, with you present and listening, as though it were some soul that had already departed this life — for example, the soul of your father, your mother, your sister, etc. From the answers that are given, you could scarcely doubt that you are truly holding converse with your dearest dead. For these report very many things to you, indeed known to you alone, but utterly unknown to others; nay, the answers are even issued in their very style.

This superstition, much worse than the earlier ones, smacks still more of heresy and impiety; for it overturns the unshaken dogmas of our faith, especially the eternity of the pains of hell. For the dead, when questioned about their present state, answer that they are already blessed or soon to be freed from their punishments, although they do not deny that they have been plunged into hell.

From what has been said it is sufficiently clear that the consulting of spirits is diabolical, and is properly called divination, so severely forbidden by the sacred Scriptures. Those who consult spirits, or Spiritists, in order to spread their pestilent error more easily, have, at the devil's urging, coalesced into a sect which grows daily, especially in the great cities.

Moreover, it is not only gravely unlawful to consult and question spirits about hidden things, but also to be present at such consultation even merely passively, since it is a sin of cooperation in a thing intrinsically evil. Let us remember here that as soon as this superstitious game of rotating tables and the staging of spirits appeared, the bishops denounced its peril for faith and demonic character. One of the first, if not the first, archbishop of Quebec, Mor Turgeon, signalled and condemned these practices almost at their beginning, in 1854, in a petition that had a great resounding in the Catholic world, through the vigour of discussion and the authority of doctrine. Here are the main passages of this master's paper:

« Notre charge pastorale, N. T. C. F., we do a duty to raise our voice today to warn you against a new means of seduction that Ps. spirit of darkness wants to introduce among you, to mislead weak souls and bring them into sin. We want to talk about the criminal bus that we make rotating tables... We pretend to question these rotating tables and make them speak; we want to use them as a means to know the future and the most secret things, to evoke the souls of the dead, to force them to answer the questions we judge about doing to them, to reveal the mysteries of the other world, to say everything we want them to say. So we let ourselves go to the most dangerous illusions, and Pon falls into a superstition whose consequences are terrible. This is the bus we want to resent. This is also the evil that we are hastening to condemn and against which we want to protect you.

"And how would you not see that by going to question the wood or the spirits of the other world, one seeks to revive in the midst of the Church of God the monstrous mistakes and damnable superstitions that always made the shame and misfortune of the heathen nations? "What do you claim, when you speak to this moving table, and ask for an answer?" Would you have believed that she can hear you, understand you, and that, more enlightened than you, she will read in your thoughts or reveal to you what you do not know? No, for you know that she is without feeling and without intelligence. Would you claim to question the souls of the dead by this means? And so what are those souls you would like to connect with, and that you would have the presumption of forcing to come and answer your indiscreet questions? Would it be the souls of the reproved? But does God not put between these unhappy souls and you an immense chaos, which prevents them from hearing you, and does he not keep them in reserve, under the weight of the eternal chains of his righteousness, in the deep darkness where he has precipitated them with the prevaricating angels, waiting for the great day of judgment!?

"Would it be the souls of God's chosen ones? But what!Would you have been impitiated to believe that you can commande to these holy souls, to rip them out of God's bosom where they rest, to make them the toy of your culprits?...

"No, the chosen ones of God are in his hand?, and no one can delight him. Uniting closely with God, they see everything in God, they hear everything in God, they act only according to God's will. They are our brothers, it is true, and God, in His mercy, wanted, for our comfort and happiness, that there should be holy communication between them and us. But these relations and this communication with righteous souls, we can only bind them and maintain them by means of religion, which makes us praise God in his saints, and through humble and fervent prayers for the relief of those who are still suffering, or to implore the assistance of those who have entered into glory.

"What spirits would come to answer at these tables that are moving and knocking, to attest to their presence and to interpret their thoughts? Would it be the unclean spirits, the angels of Satan?...

"But to have communication with the devil, to have recourse to this enemy of God and men, is this not to give him a kind of worship? This thought scares you and makes you shiver with horror. Oui, nous le savons. This is nevertheless, N. T. C. F., the crime of those who, by any means whatsoever, persist in wanting to question the spirits, to know the things that God pleased to hide from us, since no spirit other than Satan can present himself to answer them...

"Conclude with us, therefore, that the use of these tables or any other object moving under the secret influence of an unknown cause, to consult the souls of the dead, or we do not know what other spirits, must be classified among the superstitious practices of their nature; and that you could not seriously engage in it without being guilty of a very serious fault in itself and in its consequences...

"What we want is to show you all that is superstitious and sacrilegious in the thought of using seriously rotating tables to evoke the dead and question the spirits... Finally, our intention is to open your eyes to the disastrous consequences of these practical culprits.

"They have already produced their fruitage of death and worthy of hell. What mistakes, what extravagances, what crimes, what calamities did they not bring forth in our neighbours of the United States, where they first appeared! Already they have given birth to a sect of ungodly visionaries, whose whole religion seems to be confined to rendering a sacrilegious cult to the spirits, with which, in their fantastic illusion, they imagine to have a familiar business. Already the communications and revelations of these so-called spirits have carried, in this people, trouble in society, disunity in households, disorder and dishonor in families, and have ended up driving a multitude of people into the alienated asylums...

"To these causes... , 1° We renew the Church's defenses against superstitious practices; 20 We defend, as a superstitious practice, to rotate or strike tables or other objects, with the intention of invoking the dead or spirits, consulting them, or having some communication with them."

Almost at the same time as the Canadian bishop, Bishop Guibert, then Bishop of Viviers, who died archbishop of Paris and cardinal of the Holy Church, published a petition, firmly motivated, reproving the practice of rotating tables and the interpellation of the invisible world of spirits, as tainted with superstition and full of dangers to religion and morality. But we want to quote again the part of a synodal letter! by Bishop Pius, Bishop of Poitiers, whom his reputation of doctrine and his long services were to raise to purple, a letter addressed in December 1857 to his diocesan clergy, to notify him of several acts and decrees of apostolic authority. It summarizes the decisions of the Holy See, the traditional teachings and the principles of common sense regarding communication with the spirits. © -SATAN EST L'AGENT OCCULTE Aves

It is none of you, gentlemen and dear cooperators, who would have heard about the rotating tables, the striking spirits, the various magnetic phenomena leading to dummy sleepwalking and the clear intuition... We are aware that, in recent times, completely abusive and reprehensible practices have entered some houses, and we regret to learn that some clergymen have not remained entirely foreign to them. We therefore do not want to omit, gentlemen, to bring to your knowledge today a recent encyclical of the Holy Office, directed against these guilty observances and addressed to all the bishops, with a formal injunction to "implement all the means that pastoral care will suggest to them to stop and remove these abuses, so that the Lord's flock is defended from the incursions of the enemy man, and that the deposit of the faith is preserved intact, and that the faithful are preserved from the corruption of morals!"

"You will notice, gentlemen, that this new decree of the Holy Inquisition does not more condemn the use of magnetism in itself than the previous ones. But he repeated what the decree of 98 July 1847 had said, "that the application of purely physical principles and means to objects and to truly supernatural effects to explain them physically is nothing but a deceitful deceit and a heretical practice."... Jl points out "the reckless audacity with which these people arrogate the ability to tell about the things of religion, to evoke the dead, to receive their answers, to discover unknown and distant things, and to engage in other superstitions of this kind"; and finally he declares that "no matter what art or illusion enter into all these acts, as physical means are used to obtain effects that are not natural, there is completely forbidden deceit, heretical maneuver, and scandal against the honesty of morals."

"This decision, coupled with several other principles that are certain by Scripture and tradition, will provide you, gentlemen, with principles of solutions in relation to one of the most dangerous and guilty practices, I mean communication with the spirits. Faith does not doubt that the use of the dead, to learn the truth from them, is an abominable crime before God and worthy of the most terrible punishment. Now, if it is not permissible to question the dead, and therefore if God refuses the dead the ability to answer the questions that the living cannot lawfully address to them, from what source can these answers come which one flatters himself to obtain and which Pon sometimes obtains? Obviously, no spirit other than the spirit of error and darkness can obey these guilty arrests. Communication with the spirits, therefore, is no more or less the trade with the demons; and it is therefore the return to these monstrous disorders and to these damnable superstitions which have placed for so many centuries and which still place the paean nations under the shameful servitude of the infernal powers.

"You will therefore be careful, gentlemen, never to conniving in any way to such a serious fault, to such a terrible evil, and you will not neglect any opportunity to manifest your horror for these evil machinations. You will find, I know, honest, virtuous, believing people who assure that they have received advice and information useful to their salvation. But you know, like me, that sometimes Satan turns into an angel of light!. And when it would be true, moreover, that in some particular cases the divine all-power would have forced this infernal mouth, which usually knows nothing but lying and defilement, to render oracles of truth and virtue, while admiring the merciful conduct of Providence which would have turned into an occasion of salvation what was in itself an opportunity of ruin, we should nevertheless affirm the guilt of anyone who resorts to this evocation, because this evocation is intrinsically unlawful and formally prohibited. If it were still true that this manifestation of the spirits would have been useful, in fact, to some unbelievers, to some atheists or deists, who would have been led by these phenomena, obviously supernatural, to recognize the existence of a whole other world which they had denied until then, or with which they believed any impossible relationship, we would conclude from it what we already knew by Holy Scripture, that the demon does not always foresee the effects of his acts?

"At last our pastoral condescendence will be able to extend his enmity until he refrains from disturbing in the persuasions that are dear to them some souls for whom it would really seem that the mystery of conversion has been mixed with that of these reckless curiosities that a certain good faith could absolve himself of formal fault; but it will remain no less acquired that no enlightened conscience can afford himself neither this evocation of the dead, nor this recourse to the spirits of any kind, nor these questions about the most impenetrable secrets of the present life and the mysteries of future life; it will remain acquired that the association of the sacraments is irreconcilable with these observances, reproved by the law of God and the Church; and we will proclaim that the only relations that are permitted with the spirits are the supernatural relations that consist in prayer, in the invocation of angels and the elect, in the meditation of their virtues, in the remembrance and limitation of their examples, in the docility to follow the inner inspirations that their intercession with God can bring into our hearts. Moreover, it will remain apparent that in the 19th century, as at the most remote and ignorant ages, a human species, which is naturally brought to the wonderful, turns away from the wonderful realities of revealed religion only to throw itself into the arms of superstition and magic.

"To those who would argue for excuse that these things are done in the form of play and entertainment or in the simple spirit of curiosity, the answer would be easy. Alas, curiosity had a great part in the sin that lost our first parents with all their offspring. And as for amusement, this is the place to cite the forceful words of St. Peter Chrysologus: "He who has taken his pleasure in playing with the devil will not be allowed to rejoice with Jesus Christ": Qui jocari voluerit cum diabolo, non poterit gaudere cum Christo.

It is to be feared that these reasons so peremptory and those counsels that breathe wisdom will not be heard or tasted by a large number of Christians, unsteady in the faith, and more inclined to give credence to publicists who are amateurs of occultism and free thought than to bishops who provide sound doctrine. CHAPITRE XXIV

EXPERIMENTATION OF INVISIBLE AND SURNATURE Spiritualism and hypnotism leading to experimental denial

of materialistic theory and palpable demonstration of the invisible world. — Experiences of William Cookes.— Profession of faith of Dr. Paul

Gibier.—The argumentation of another unbeliever.—The amateurs of occultism.—The trial of the supernatural by the miracle constantly in

l'Église catholique. — Lourdes, terre du miracle. — Le Dr Boissarie. —

The unbelievers invited to experiment with the miracle.

I. — Spiritism, through its predecessor and its constituent experiences, leads to a valuable demonstration, namely: to the existence of occult agents outside matter, whose energies outweigh those of Phomme.

Although man is unaware of the root cause, the principle of causality remains at the bottom of his reason. As soon as he perceives an effect, he imputes a cause to him. In the inanimate nature that surrounds, does there occur a phenomenon that accuses life, it concludes to a living being, does there occur manifestations of intelligence, it assigns them to an intelligent being that acts within the radius of the senses by escaping their control. In the inert or living world, he sees the deployment of forces superior to himself and to the ambient beings, he concludes the vicinity and the intervention of preternatural energies. This is the experimental finding of the mind, of Pinvisible, of the superhuman; and, at the same time, the reversal of materialism that brings everything back to the body, and of rationalism that sees nothing above man. By many of its phenomena, L-hypnosis leads to the same conclusion.

The tip of this demonstration is that it is due to declared opponents of spiritualism and supernaturalism, to notable representatives of the natural sciences, to doctors. Doctors, in particular, are beautiful to see in this evolution. Already in the 17th century and throughout the 19th century, they had and still retain the predominant part in the materialistic and atheistic negation. They denied the soul on the pleasant pretext that it does not appear under the scalpel, and that the brain can well secrete the thought of the moment that the kidney secretes Purine. They declared lPextranatural absurd, unrealizable; and, consequently, chemeric and unobtainable in the world of facts. Now, by a return of revengeful logic, it is by palpable facts that the negators are brought back to the affirmation of the Spirit and the miracle; and the most sincere among them come to establish the existence of the invisible world, not by the help of metaphysics and pure reason, but by the more pregnant method of P experimentation showing in action the spirit and the miracle.

II. — This appearance of the invisible around man, above and beyond, is made sensitive, dazzling, irrefutable in the spiritual scenes. We have in this regard the formal confessions of renowned experimenters in this order of phenomenes; and their testimony is all the less suspicious, since they affect, by giving it, the independence of any religious concern.

Signalons en première ligne M. William Cookes, member of the Royal Society of London. This scientist, well known in England for his work and his applications in the physical sciences, published in 1874 a book under this title: Researches on the phenomena of spiritualism, in which he exhibited the experiments made in his laboratory by the processes of spiritism. With the help of another English scholar, Sir Russel Wallace, and in the presence of guests who were reviving each session, he gave himself to inexplicable material findings other than by the intervention of occult agents foreign to human order. He saw, in particular, at the call of a medium, a fantastic being in the form of a woman, of a rare beauty, which he could palper, ausculter, weigh, photograph with recorders arranged for this purpose. The only photographic clichés are material proof of the reality of the ghost.

The learned world, that nothing touches on what it is decided not to believe, I will say not to see, opposed rather the conspiracy of silence than ill-facilitated refutations to these revelations of a serious and expert mind. He himself, after having openly declared his first thought did not come back to it, leaving the contradictors to their unbelief, so much so that many caused that time had changed his ideas and his first impressions. But, questioned in 1891, on this subject, by Captain Marin, the anonymous author of Magic in the 19th century, he made this answer: "Since the publication of my Researches on the phenomena attributed to spiritism in 1874, I have seen no reason to change the views on it."

Thus the experiences and statements of the English physicist remain acquired.

III. — A second witness, little suspected of religious complacency, is Dr. Paul Gibier. He too is led by the practices and in-depth study of spiritism, from the positivist and atheistic denials to the affirmation of the primary cause, the existence of the soul and immaterial beings. We can convince ourselves of this by reading two books in which he describes the evolutions of his thinking on this subject Western Spiritism and Fakirism, published in 1886, and Analysis of Things, of 1890.

"Despite the judgment given by some followers of positive philosophy," he wrote in this last book (Preface, p. 11), "man cannot resolve to abandon the search for the root causes and the final causes."Then, arguing: "In fact, he observes, we cannot get out of this dilemma: or there is an intelligence one in the universe, intelligence from which many limited intelligences have emanated, such as matter in limited objectivity emanates from the energy which itself proceeds from a higher principle; or else matter and energy are endowed with intelligence. For why, alone, would the matter that composes man's brain make intelligence?" (P. 85.)

But the metaphysical arguments do not seem decisive to him either for or against; and this for this reason — strange reason! "We can only agree on the objects that fall and, in a way, remain in the sense." We see it, it is the purest positivism. The topical reason, if any, will therefore, according to Dr. Gibier, be in the realm of meanings. Does this reason exist?

"My answer," he said, "will be most clear: There can be material evidence of the existence of the soul. This fact leaves no doubt in my mind." (P. 88.) Entering into the narrative of the multiple facts of extranatural appearances, magnetic suggestions, intellectual phenomena foreign to any brain activity, he concludes that there exists a principle distinct from matter, principle thinking, free, independent, pre-existing to the body and surviving it.

We do not have to reproduce the data of this argument, moreover conforming to the knowledge of the processes and results of hypnosis and spiritism. We are interested in the conclusion alone. This conclusion, just in its generality, the doctor's insight complicates it from fanciful assumptions, which, without infringing its value, help to maintain prejudices contrary to the Christian faith. So will another doctor, who will give us his testimony.

IV. — We have already appointed Mr. Durand, from Gros, originally veiled under the pseudonym of Dr. Philips. It is a forceful digger, whose horizon is about circonserit by his Stock; instead of furrows, he makes holes. Sometimes, by excavating, he opens holes that bring him back to the light. It has two or three frank openings, which shed precise light on the point of view that is before us. Atheist, when he wrote of the primary cause, refractory to all divine revelation, stuffed with preventions against the Church and against theology, he made himself a specialty, almost a religion, of magnetism. This led him to escape from the materialism towards which he tilted the dip of his negator spirit, and, wonderful thing! to admit even the miracle, the great scarecrow of unbelief.

In order to highlight and honour the new and definitive religion of science through Biomagnetism, he summarized his struggles and evolutions in some three hundred pages in-8o of his book: the Wonderful Scientist, published in 1894. Through free restrictions, it comes to pose clearly as a starting point for true science, examination of fails; and examination of the facts of occultism, it logically comes to some sound conclusions, well deduced, that we record preciously, namely: that the body is under the government of the soul, and that the soul possesses a clean being, distinct from matter; that around our world is a whole world of superior minds; and finally that the miracle, understood by the intervention of a will dominant man and earth, is a rationally permissible fact, and even probable. And it is from the study of occultism that he draws these solutions.

"Until recently," he said, "science had a priori denied the world occult, as well as the totality of the hypnotic facts, and rejected the examination of such a hypothesis."To this, she had an excuse, according to this grinchy doctor: the absurd explanations of theology. "This reasoning, however," he adds with more meaning, "was not correct; the theological interpretation of the facts in question could be an obvious error, and the facts themselves exist. This is what a number of scientists, and some of the more official, have come to understand now. With irrefutable logic, they argue that the search for so-called supernatural facts is absolutely scientific, and that this research is not only scientifically legitimate, but is scientifically mandatory. We have quoted elsewhere, in this writing, the outstanding physiologists and mediums who have taken the lead in this immense scientific innovation. Thanks to their efforts and despite the resistance of the old prejudices, the movement is clearly in progress." (P. 264.)

It is high time, in fact, that our so-called scientists understood that the facts were necessary and that loyal science did not have the right to dismiss them on the pretext that they drew unpleasant conclusions, let us say better, contrary to preconceived equalities. Nevertheless, from this very rational starting point, Pauteur was led, by a series of experiences and deductions that it would be too long to reproduce, to recognize the existence of the soul and the world of spirits. His logic was not powerful enough to bring him back to God and to give him the Christian faith, by an absolutely scientific ascent, not to displease this laborious reasoner.

This was, at least, for him and others, the result of the examination of the facts. In the duly observed phenomena of hypnosis and spiritism, they touched, palpated by the senses themselves the existence and Paction of immaterial, invisible, extranatural energies for Phomme.

V. — We agree, most of the unbelievers and many of the very ones who say that they are Christians, do not know or do not want to conclude from these facts the supernatural as the Catholic teaching affirms. We're afraid of the supernatural, of systematic hostility or ignorance. There are a large number of books, magazines and newspapers dealing with these issues with incompetence; that is the large number. We accept all accounts, except to restrict everything, using fanciful theories, in the sphere of human eccentricities. Others see in the scenes of the occultism only tricks and imposture, which exempts them from explaining anything; and for the little that remains, they leave responsibility for it to the unknown forces of nature; easy, but not serious, way to escape the supra and the extra-natural.

1 Juzes Wood, PAu beyond or unknown forces, V. The Spirits. (Art. of the newspaper Le Martm, august 1901): "God knows how many mediums I have When these amateurs come to the real nas they follow the same process. They describe by exaggerating or mitigating; then they deny the facts or allocate them to the latent energies of nature. In the order of divine interventions as in the order of evil manifestations, the first law of sincerity and science is to see the facts.

VI. — The experimentation of the invisible and the supernatural is not, in fact, the exclusive privilege of occultism the experiences that I have tried, and all the discussions that I have had with the apostles and detractors of the two hemispheres, and also my own writings and meditations!

"It wasn't all in pure loss, certainly; for, as our uncle and master Francisque Sarcey told me, "it is better for young people "to look after psychology than to go to the cafe"; but, on this tour of the psychic world, I brought back a frail bag of certainty and hope.

"First of all, the extraordinary "materializations", these ghosts in bone flesh, whose spiritists are holding back our ears, I have made them my mourning, I think it's frimes. I experimented in London with Crookes' famous medium, the one that produced Katie King, which is now called Mrs Corner. Well, I was able to see that the grossest cheats, the medium pretending himself to be puppets. As for the photographs of the spirits, I don't believe them either. All the photographers who gave it to them ended up badly, to the correctional officer most of the time. From Home to Eusapia Paladino and Anna Rothe, all the mediums with physical effects — music boxes flying in the air, wreaths of flowers emerging unexpectedly, hands and feet of revenants slapping stunned assistants, — were surprised, in many circumstances, rigging like vulgar prestidigitators. And the question opens: "Do they "always" rich?"As for most communications of minds emanating from tables or mediums in trance, they are often of such a naïveness, of such a childish rasting, of such revolting banality and vulgarity, that the terrible word of Huysmans is explained, calling certain mediocre and stercorary sessions "the gougnots of the afterlife!"

"Is that to say, it is necessary to be in the opinion of this hypnotist who recently told a journalist: "There is nothing in spiritism, neither "as ideas, nor as facts, nothing, nothing."I believe, on the contrary, that there is in him all the new psychology and part of physics, limiting it to psychology. It was in the spiritual phenomena that our most subtle investigators fished, as in troubled water, their best discoveries. It is true that spiritism itself was the successor and vulgarizer of medieval occultism and ancient magic. Like magnetism, he drew attention to the induced sleep and served demonic; it is done with more brightness and certainty in the miraculous action of God. The divine miracle is constantly in the Church of Jesus Christ. His finding is, so to speak, within everyone's reach. Who will want to convince himself only to read the authentic minutes discussed in the court where the canonization of the saints is decided. Writers know how to draw from the repertoires of denial and lie; what do they go to the truly historical sources of holiness? to elaborate hypnosis and suggestion. "The incarnation mediums," who suddenly believe, like the pythonisses of paganism, to be possessed of some foreign spirit, served to study the changes of personality and shed light on the so complex problems of madness and dream. The externalization of sensitivity and motorship, as we are now trying to explain them rationally and almost mechanically, was the confused work of the sorcerers and the possessed who originally attributed them to invisible entities. Telepathy (the ghosts of the living) comes out of all parts of spiritism. What will he not give us yet? By his closeness and popular wonders, he made many think that the exercises of the evil and divine mystic were not so fabulous. In any case, it puts us on the road to an undecided discovery, but this century will certainly specify: I mean "exteriorization of thought". Thought is a force; it can accumulate, multiply, act on what we call matter, radiate around us. The talking tables prove to us, when they are not rigged, that the souls of the living, at least, can vibrate out of their bodily sheath and give the illusion of a new being. This, from my long personal experience, seems to me acquired or certain. We emanate from ourselves, in the sessions of spiritism and magic, forces of which we are not aware, and which can rise before us and respond as if they were energies to us strangers.

"But is it all that, and could it not be that by this escape out of our own flesh we can come into contact with unknown entities?

"There, a mystery surrounds us and the vertigo of thought awaits us... Yet I will go further: Spiritism has reminded us of the importance in the world of the living the memory and the perpetual influence of the dead; it has also awakened in the dark and thick souls of this time the feeling of immortality, without which, for me, there is no superior humanity. I hope that these are enough titles to our tribute and that we can forgive him, because of all this, — to this spiritism so disproved and so fruitful, — the charlatans and fools of which he is infected."In our times, the thing is even easier. Jesus Christ, the Redeemer, to exalt her holy Mother the Blessed Virgin Mary and to revive faith in souls, has established, at a precise point in the world, in our country of France, as a permanent office, — let us have this word, — of divine miracles. This land of predilection is Lourdes, since the day when the Immaculate Virgin daigned to manifest herself there to a humble girl, to invite believers to prayer and penance.

VII. — We could tell what we saw with our eyes. It seemed to us better to collect the testimony of witnesses whom I will call appointed and specialists, doctors who have had this spectacle for many years and have been able to appreciate it in its continuity and its whole.

The first is Dr. Baron Dunot de Saint-Maclou, a competent and conscientious man, if any. He recorded in the ANNALES of Lourdes, and declared to ourselves to have recorded in all certainty frequent miracles exceeding natural energies. But it was mainly his successor, Dr. Boissarie, who was to address to all those in charge of science the invitation and as the challenge of coming to Lourdes to see the divine miracle. All circumscribed as it seems, this field is immense: Puniverses catholique pours into the miraculous cave of the Pyrenees, exhibiting there all the varieties of human misery and, on the other hand, all the forms of divine miracle.

VIII. — Dr. Boissarie summarized in 1894 the facts in his book: Lourdes from 1858 until today. It was not written in a better documented and better deduced apology, nor recorded more conscientious experimentation, more followed, more decisive of the miraculous supernatural.

This masterful work opens with the story discussed of the apparition. This reading makes it clear that hallucination, lies, the concerns of lucrative or vanity, training, were for nothing in the origins of this world pilgrimage. On both sides, we took every precaution not to be fooled. The rest was to be used as a control at the beginning, with the divine intervention of the miracle continuing in countless healings.

It was important to multiply the guarantees to recognize the evil and the prodigy that brought it to an end. At the time of the great influxes, an office, composed of medical notations, is constantly to examine, appreciate, discuss, decide. The doors are open to any doctor, and even to any branded person, to any scholar, whatever his side, who requests it, without distinction of belief, sympathy or hostility. Zola, the novelist of free thought and garbage, was able to show and opine in all licence. As soon as an appreciable doubt arises, the case is considered not to have occurred for the annals of the miracle.

For a long time, the legion of unbelievers denied the healings of Lourdes, and affected to judge them by the preterity of disdain. He met many of them who said to the sick at their departure: "Your evil is incurable;" and, summated, upon the return of these incurable healers, to renew their first declaration and attest to the healing, are refused there. Nevertheless, the stubborn repetition of the wonders, and, if we are allowed the word, the repeated brutality of the fact have ended up forcing attention. The medical camp was delighted: it admitted healing, but prior to classifying diseases in the context of neurosis, and invoking, to explain these sudden revolutions, the wonderful but natural power of religious self-suggestion. Dr. Boissarie has done justice to this evidence by unquestionable findings that, among the patients cured by the intercession of Notre-Dame de Lourdes, many do not belong to the category of neuropaths, and that the neuroses themselves, so refractory to therapeutics, can be the subject of extranatural healing.

IX. — It is an unbeliever's claim to speak of the miracle in their court: exorbitant claim; for the facts are what they are and do not depend on any category of spectators; moreover, most miraculous facts are as much common sense as medicine. But finally, since these gentlemen of the scholarly faculties want to take on the examination of the miracle, let them bother to go and see it; and, after reading it, let them have the loyalty to recognize it.

What we say about the miraculous healings performed in Lourdes is true of all forms of the miracle: it always bears in itself the proof of Pinvisible and the supernatural. But, while the unbelievers disdain or fear the fact and the proof of divine intervention, they go by instinct to the evil experiments; and again, without their knowledge and against their expectation, they find the definite index and the living appearance of linvisible placed among the chimeras and the preternatural declared impossible. Neither they nor the demon expected this testimony and this unwelcome contradiction. (is the fate of the error to engage in circuits that bring it back by a fatal logic to unknown principles and to have to pronounce itself its own condemnation; only the truth, always in conformity with it, has no fear of deCONCLUSION

Our work is finished.

The conclusion that emerges from this long exposition of true mysticism, diabolical forgeries and human analogies, the conclusion of reason and faith, of the spirit and of the heart, is summarized in these words of Saint Paul to the Thessalonians!: Prophetias nolite spernere; omnia autem probate; quod bonum is tenet; i.e.: WATCH THE PROPHETIES, and by prophecies one must hear all the communications of the supernatural and mystical order; March, adds the Apostle, PROVE ALL, subject the facts to an attentive, impartial examination, discuss the truth, the nature, the circumstances, the results, the cause; RETAIN only WHAT IS GOOD, what comes from God for the sanctification of souls; all the rest is illusion, frivolity or perfidy.

The practical rule is therefore in a wise discernment which, before examination, does not reject anything that is possible, but neither affirms anything that is not proven; recognizes every thing its true character, and relates it to the causality that suits it: to nature what is natural, to the demon what betrays its tendency to lies and evil, to God what its power alone can accomplish, which makes its goodness, holiness and greatness shine forth.

If the reader judges that this rule has been ours, let him bring glory to God; if he sees gaps and failures, let him attribute them not to our will and intention, but to our insufficiency.

And now, may the adorable and merciful Trinity forgive us our indecentness and our faults; may she grant us, in this world, grace and fidelity, and, at the end of the trial, the eternal joy of contemplating it, of loving it, of praiseing it, with angels and saints, with the glorious Virgin Mary, united to the Savior Jesus, who lives and reigns with the Father and the Holy Spirit in the centuries and centuries, APPENDICE

The official account of the scenes of occultism which the famous Eusapia Paladino was the subject of in Milan, under the inspection and control of scientists not inclined to extranatural.

The sincerity of the subject and the insight of the witnesses were questioned, mainly on the basis of the solution of continuity of the phenomena.

In our view, the witnesses who signed this report do not present anything that makes them recusable and suspect, and the fact of incoherence and lack of follow-up in these experiments allows only one conclusion, namely: the absence of human causation and the intervention of an invisible agent, which acts or abstinates at its discretion. The facts are what they are. "The greatest disruption of the mind," said Pastor, "is to believe things because one wants them to be." Reversing the formula, we say, "Another disruption of the mind is to deny things, because one does not want them to be,"

RAPPORT DE LA COMMISSION

MEETING IN MILAN FOR THE STUDY OF PSYCHIC PHENOMENS

Taking into consideration the testimony of Professor Cesare Lombroso concerning the median phenomena which occur through Ms. Eusapia Paladino, the undersigned met here in Milan to do a series of studies with her in order to verify these phenomena, submitting it to experiments and observations as rigorous as possible, There were in all seventeen sessions, which were held in Mr. Finzi (rue du Mont-de-Piété) between nine o'clock in the evening and midnight.

The medium, invited to these sessions by Mr. Aksakof, was introduced by knight Chiaia, who attended only a third of the sessions, and almost only the first and the least important.

In view of the emotion generated in the world of the press by the announcement of these sessions, and the various assessments made there with regard to Mrs Eusapia and the knight Chiaia, we believe that we must publish without delay this short account of all our observations and experiences.

Before entering into the matter, we must immediately point out that the results obtained do not always correspond to our expectations. Not that we do not have in great quantity the facts, in appearance or really important and wonderful; but, in most cases, we have been unable to apply the rules of experimental art which, in other fields of observation, are considered necessary to achieve certain and unquestionable results.

The most important of these rules is to change the modes of experimentation one after the other, so as to identify the real cause, or at least the real conditions of all the facts. It is precisely from this point of view that our experiences seem to us to be too incomplete.

It is true that often the medium, in order to prove his good faith, spontaneously proposed to change some peculiarity of one or the other experience, and many times took the initiative of these changes. But this was mainly about seemingly indifferent circumstances, according to our way of thinking. The changes, on the contrary, which seemed necessary to us to put out of doubt the true character of the results, or were not accepted as possible by the medium, or, if they were achieved, most of the time succeeded in rendering the experiment null, or at least resulted in obscure results.

We do not believe that we have the right to explain these facts with the help of these insulting assumptions that many still find the simplest, and whose newspapers have made themselves champions.

We believe, on the contrary, that these are phenomena of unknown nature, and we admit that we do not know the conditions necessary for them to occur. To set these conditions on our own account would therefore be as extravagant as to pretend to experience the Torricelli barometer with a tube closed down, or electrostatic experiments in an atmosphere saturated with humidity, or to make photography by exposing the plate sensitive to full light, before placing it in the dark room. However, by admitting all this (and not a reasonable man can doubt it), it remains true that the marked impossibility of varying experiences, as we wish, has in particular diminished the value and interest of the results obtained, by removing from them, in many cases, this rigorous demonstration which one is entitled to demand for facts of this nature, or rather to which one must aspire.

For these reasons, among the countless experiments carried out, we will either ignore or quickly mention those which will appear to us to be inconclusive, and in respect of which the conclusions could easily vary among the various experimenters. On the contrary, we will note in more detail the circumstances in which, despite the obstacle we have just mentioned, it seems to us to have reached a sufficient degree of probability.

I. — PHENOMENES OBSERVED AT LIGHT

3. Movements of objects at a distance, without any contact

with one of the people present.

(a) Spontaneous movements of objects.

These phenomena were observed several times during our sessions; frequently a chair placed for this purpose not far from the table, between the medium and one of its neighbours, moved and sometimes approached the table. A remarkable example occurred in the second sitting, still in full light; a heavy chair (10 kg.), which was one metre from the table and behind the medium, approached Mr. Schiaparelli, who was sitting by the medium, rose up to put it back in place, but he was barely satisfied that the chair was moving a second time towards him,

(b) Non-contact table movements.

It was desirable to obtain this phenomenon through experience.

For this purpose, the table was placed on wheels, the feet of the medium were monitored and all the assistants made chain 358; APPENDICE with the hands, including those of the medium. When the table began to move, we raised all hands without breaking the chain, and the table, thus isolated, made several movements, as in the second experiment. This experience was repeated several times.

(c) Switching balance lever movement.

This experience was first made in the September 21 session.

After seeing the influence of the medium's body on the balance, while he sat there, it was interesting to see if this experiment could succeed at a distance. For this purpose, the balance was placed behind the back of the medium sitting at the table, so that the platform was ten centimetres from his chair; first the edge of his dress was put in contact with the platform; the lever began to move. Alors, M. Brofferio put himself on the ground and held the edge with his hand; he found that he was not quite straight, and then he resumed his place.

Movements continuing with enough strength, Mr. Aksakof went down behind the medium, completely isolated the platform from the edge of his dress, folded it under the chair and made sure with the hand that the space was free between the platform and the chair, which he immediately made known to us.

While it remained in this position, the lever continued to move and beat against the stop bar, which we all saw and heard. A second time, the same experience was made, in the September 27 session, before Professor Richet. When, after a certain expectation, the movement of the lever occurred in the sight of all, beating against the stop, R. Richet immediately left his place with the medium and assured, by passing his hand in the air and on the ground, between the medium and the platform, that this space was free of communication, of any string or fireworks.

4. Hits and reproductions of sounds in the table.

These blows always occurred during our sessions, to express yes or no; sometimes they were strong and sharp, and seemed to resonate in the wood of the table; but, as we have noticed, the location of the sound is not easy, and we have not been able to try, on this point, any experiment, except for the rhythmic blows or the various frictions that we made on the table and which seemed to reproduce then inside the table, but weak.

II. — PHÉNOMÈNES OBSERVÉS DANS L'OBSCURITÉ

The phenomena observed in the complete darkness occurred while we were all sitting around the table, making the chain (at least during the first minutes). The psychic's hands and feet were held by his two neighbors. Invariably, things being in this state, soon came about the most varied and singular facts, that in the full light we would have desired in vain, the darkness obviously increasing the ease of these manifestations, which can be classified as follows:

1. Hits on the table significantly stronger than those heard in full light under or in the table; terrible crashes, such as a punch or a strong blow given on the table.

2. Shocks and blows hit the chairs of the psychic's neighbors, sometimes strong enough to spin the chair with the person. Sometimes, this person rising up, his chair was removed.

3. Transportation on tables of various objects, such as chairs, clothes and other things, sometimes "several metres away" and weighing "many kilograms".

4. Transport in Vair of various objects, musical instruments, for example; percussions and sounds produced by these objects.

5. Transport, on the table, of the medium with the chair on which he was sitting.

6. Appearances of very short-lived phosphorescent points (a fraction of a second), and of light, especially light discs, which often split, with a very short duration.

7. Noise of two hands beating in Vair lune against 8. Sensitive air breaths, like a slight wind limited to a small space.

9. Touches produced by a mysterious hand, either on the dressed parts of our body, or on the naked parts (face and hands), and in the latter case we experience exactly that feeling of contact and warmth produced by a human hand. Parfois on perçoit réellement de ces attouchements, qui produisent un bruit correspondant.

10. A vision of one or two hands projected on phosphorescent paper, or a weakly lit window.

11. Various works made by these hands; knots made and undone, traces of pencil (according to any appearance) left on a sheet of paper or elsewhere. Prints of these hands on a sheet of blackened paper.

12. Contact with our hands with a mysterious figure that is certainly not that of the medium.

All those who deny the possibility of median phenomena try to explain these facts on the assumption that the medium has the faculty (declared impossible by Professor Richet) to see in the complete darkness where the experiments were made, and that this one, by a skillful artifice, by waving in a thousand ways in the darkness, ends up holding the same hand by his two neighbours, making the other free to produce the touchings. Those of us who have had the opportunity to guard Eusapia's hands are obliged to admit that it certainly was not suitable to facilitate their supervision and to make them sure at all times of their fact.

At the time of some important phenomenon, she began to shake with her whole body, twisting herself and trying to deliver her hands, especially the right, as an embarrassing contact. In order to make their surveillance continuous, his neighbours were obliged to follow all the movements of the fugitive hand, during which it was not uncommon to lose contact for a few moments, just at the time when it was most desirable to ensure that it was. It was not easy to know whether the right hand or the left hand of the medium was held.

For this reason, many very numerous manifestations, observed in the darkness, have been considered to be of insufficient demonstrative value, although in fact likely; so we shall pass them under silence, exposing only a few cases on which we can have no doubt, either because of the certainty of the control exercised, or because of the obvious impossibility that they were the work of the medium.

(a) Bringing different objects, while the medium's hands were attached to those of its neighbours.

To make sure that we were not the victims of an illusion, we attached the medium's hands to those of its two neighbours, by means of a simple string of 3 millimetres in diameter, so that the movements of the four hands were mutually controlled... The attachment was made in the following way: around each wrist of the medium three turns of string were made, without leaving any play, tightened almost to the point of hurting him, and then twice a single knot was made. This was done, a bell was placed on a chair, to the right of the medium. The chain was made, and the medium's hands were held as usual, as well as his feet. We made the darkness, expressing the desire that the bell would immediately hold, after which we would have detached the medium. Immediately, we heard the chair roll over, describe a curve on the ground, approach the table, and soon place itself on it. The bell held, then was projected on the table. Having made the light suddenly, it was found that the knots were in perfect order. It is clear that the input of the chair could be produced by the action of the medium's hands, during this experiment, which lasted only ten minutes in total,

(b) Fingerprints obtained on smoked paper.

To make sure that we were dealing with a human hand, we fixed on the table, on the opposite side to that of the medium, a sheet of paper blackened with black smoke, expressing the desire that the hand leave a print on it, that the medium's hand remained clean, and that the black smoke was carried on one of our hands. The medium's hands were held by those of MM. Schiaparelli et du Prel. They made the chain and the darkness; then we heard a hand strike slightly on the table, and soon M. du Prel announced that his left hand, which he held on Mr. Finzi, had felt fingers rubbing her. ;

Having made the light, we found on the paper several fingerprints, and the back of M. du Prel's hand dyed with smoke black; the medium's hands, examined immediately, bore no trace. This experiment was repeated three times, insisting on having a complete print: on a second sheet five fingers were obtained, and on a third, the print of an almost entire left hand. After that, the back of Mr. du Prel's hand was completely blackened, and the hands of the medium were perfectly clear.

(c) Hands on a slightly illuminated background.

We put on the table a cardboard coated with a phosphorescent substance (calcium sulfide), and we put others on chairs, at different points in the room. In these conditions we lived very well the profile of a hand which lay on the board of the table and on the bottom formed by the other cartons; we saw the shadow of the hand pass and iron around us.

On the evening of 21 September, one of us saw, on several occasions, not one, but two hands at a time projecting on the weak light of a window, closed only by tiles (outside it was dark, but it was not absolute darkness); the hands swung quickly, yet not enough so that we could clearly distinguish the profile. They were completely opaque and were projected on the window in absolutely black silhouettes, It was not possible for observers to make a judgment on the arms to which these hands were attached, because only a small part of these arms, next to the wrist, interposed in front of the weak clarity of the window, in the place where it could be observed.

These phenomena of simultaneous appearance of two hands are very significant, because they cannot be explained by the hypothesis of a deception of the medium, which in no way could have made it free more than one, thanks to the supervision of its neighbours. The same conclusion applies to the beating of both hands one against the other, which was heard several times in the air during the course of our experiments, (d) Removal of the medium on the table.

One of the most important and significant facts is the kidnapping, which took place twice, on 23 September and 3 October: the medium, who was sitting at one end of the table, sounding great moanings, was raised with her chair and placed with her on the table, sitting in the same position, always holding hands and accompanied by her neighbours.

On the evening of September 28, the medium, while his two hands were held by MM. Richet and Lombroso complained about the hands that seized him under his arm; then, in a state of trance, he said, of a changed way which is ordinary in this state: "Now I bring my medium to the table."At the end of two or three seconds, the chair with the medium sitting there was, not thrown, but raised carefully and placed on the table, while MM. Richet and Lombroso are sure that they did nothing to help this ascent through their own efforts. After speaking, still in trance state, the medium announced his descent, and Mr. Finzi being substituted for Mr. Lombroso, the medium was laid down with as much safety and precision, while MM. Richet and Finzi accompanied, without helping them in any way, the movements of the hands and the body, and asked each moment about the position of the hands.

In addition, during the descent, both of them felt, on several occasions, a hand that touched them slightly on the head. On the evening of 3 October, the same phenomenon was repeated in rather similar circumstances, with Messrs. du Prel and Finzi standing next to the medium.

e) Attouchements. A few deserve to be noted particularly, because of a circumstance capable of providing some interesting notion of their possible origin; and first of all it is necessary to note the touching that was felt by the people placed out of the reach of the medium's hands.

Ainsi, le 6 octobre, M. Gerosa, who was at the distance of three places from the medium (about one meter), having raised her hand to be touched, felt several times a hand that struck her to lower her, and as he persisted, he 364 APPENDICE was struck with a trumpet, which a little PRES had made sounds in Pair.

Secondly, we must note the touchdowns which are delicate operations, which cannot be done in the dark with the precision we have noticed them.

Deux fois (16 et 21 septembre), M. Schiaparelli had his glasses removed and placed in front of another person on the table. These glasses are attached to the ears by means of two springs, and it takes some attention to remove them, even for those who operate in full light. Yet they were taken away, in complete darkness, with so much delicacy and promptness, that the experimenter saw only by feeling no longer the usual contact of his glasses on his nose, on his temples and on his ears, and he had to grope with his hands to make sure that they were no longer in their usual place.

Similar effects resulted from many other touching, performed with excessive delicacy, for example when one of the assistants felt hesitant hair and beard. In all the innumerable maneuvers performed by mysterious hands, there never had to be a note of malice or shock, which is usually inevitable for those who operate in the darkness.

(f) Contacts with a human figure.

One of us who expressed the desire to be kissed, felt in front of his own mouth the rapid noise of a kiss, but not accompanied by a contact of lips: this happened twice (21 September and 1 October). On three different occasions, one of the assistants came to touch a human figure with hair and beard; the contact of the skin was absolutely that of a living man, the hair was much stiffer and bristled than that of the medium, and the beard, on the contrary, appeared very thin (1st, 5 and 6 October).

(h) Zœllner experiments on penetration of a solid through another solid.

We know the famous experiments by which astronomer Zællner tried to experimentally prove the existence of a fourth dimension of space, which, according to his way of thinking, could have served as a basis for an acceptable theory of many medianmical phenomena.

Although we know that, according to a widespread opinion, Zooellner may have been the victim of a very skilful mystification, we thought it very important to try some of her experiences with the help of Mrs. Eusapia. Only one of them who would have succeeded, with due care, would have rewarded us with the wear and tear of all our sorrows and would have given us an obvious proof of the reality of the medianmical facts, even in the eyes of the most obstinate contradictors. We successively tried three of Zœllner's experiments, namely:

1° L between two solid rings (wood or cardboard) previously separated;

20 The formation of a single knot on an endless rope;

3° The penetration of a solid object from the outside inside a closed box, whose key was kept in safe hands.

None of these attempts succeeded. The same was true of another experiment which would have been no less convincing, that of casting the mysterious hand into melted paraffin... III. — PREVIOUSLY OBSERVED PHENOMENES IN THE OBSCURITY

OBTAINED TO THE LIGHT, WITH THE MEDIUM IN VIEW

In order to arrive at a complete conviction, one had to try to obtain the important phenomena of darkness, without losing sight of the medium. Since darkness is, as it seems, quite favorable to their manifestation, it was necessary to leave darkness to phenomena and maintain light for us and the medium. This is how we proceeded in the session of October 6th: a portion of one room was separated from the other by a curtain, so that it would remain in darkness, and the medium was placed, sitting on a chair, in front of the opening of the curtain, having the back in the dark part; the arms, hands, face and feet in the illuminated part of the room.

Behind the curtain, a small chair was placed with a bell, a half-memory about the chair of the medium, and on another chair further away, a vase was placed full of wet clay, perfectly united to the surface, In the illuminated part, we found a circle around the table, which was placed in front of the medium. His hands were always held by his neighbours, Messrs. Schiaparelli et du Prel. The room was lit by a red glass lantern, placed on another table. This was the first time that the medium had been subjected to these conditions.

Bientôt les phénomènes commencèrent. Then, in the light of a candle without red glasses, we saw the hanging bulging towards us; the psychic's neighbors, holding their hands against the hanging, felt a resistance; the chair of one of them was drawn violently, and then five shots were struck, which meant that less light was required. Then we lit instead the red lantern, protecting it, in addition, partly with a screen; but shortly after we could remove this object, and before that, the lantern was placed on our table, in front of the medium. The edges of the orifice of the curtain were fixed at the corners of the table, and, at the request of the medium, folded below its head and fixed with pins: then, on the head of the medium, something began to appear several times. M. Aksakof rose up, and put his hand in the slit of the curtain above the head of the medium, and soon announced that fingers were touching him several times, and then his hand was drawn through the curtain; and finally he felt that something was coming to push his hand; it was the small chair; he held it, and the chair was taken up again, and fell to the ground. All the assistants put their hands in opening and felt the contact of the hands. In the black background of this opening, above the head of the medium, the usual bluish glows appeared several times; M. Schiaparelli was hit strongly, through the curtain, on the back and on the side; his head was covered and drawn into the dark part, while, with his left hand, he still held the right of the medium and, with his right hand, the left of Finzi.

In this position, he felt touched by bare and warm fingers, saw glimmers describing curves in the air, and illuminating a little the hand or body on which they depended. Then he took up his place, and then a hand began to appear at the opening, without being removed so quickly, and therefore more distinctly. The psychic, having never seen this before, raised his head to look, and immediately the hand touched his face. M. du Prel, without letting go of the medium's hand, passed his head in opening, above the head of the medium, and immediately he felt strongly touched in different parts and by several fingers. Between the two heads, the hand showed itself again.

Mr. du Prel took up his place, and Mr. Aksakof presented a pencil in the opening; the pencil was drawn by the hand and did not fall; then, a little later, it was thrown through the slit, on the table. Once a closed fist appeared on the head of the medium; then the open hand was slowly seen, holding its fingers apart.

It is impossible to count the number of times that this hand appeared and was touched by one of us; it is enough to say that no doubt was possible any more: it was truly a human and living hand that we saw and touched, while at the same time the bust and arms of the medium remained visible and his hands were held by his two neighbours. At the end of the sitting, M. du Prel passed first into the dark part, and announced to us a print in the clay; in fact, we found that it was distorted by a deep scratch of five fingers belonging to the right hand (which explained the fact that a piece of clay had been thrown on the table, through the orifice of the hanging, towards the end of the sitting), permanent proof that we had not been hallucinated.

These facts were repeated several times, in the same form or in a very little different form, in the evenings of 9, 13, 15, 17 and 18 October.

.

CONCLUSION

So, all the wonderful phenomena we have observed in complete or almost complete darkness, we have also obtained them without losing sight of the medium, even for a moment. In this, the session of October 6 was for us an obvious and absolute finding of the accuracy of our previous observations in darkness; it was the undeniable proof that, to explain the phenomena of complete darkness, it is not absolutely necessary to assume a fraud of the melium, nor an illusion on our part; it was for us proof that these phenomena can result from a cause identical to that which produces them when the medium is visible, with sufficient light to control its position and movements.

By publishing this short and incomplete account of our experiences, we also have a duty to say that our convictions are as follows:

1° that, in the circumstances given, none of the phenomena obtained in the light more or less intense, could have been produced using any kind of fireworks;

2° That the same opinion can be affirmed in large part for the phenomena of complete darkness. For a number of them, we can well recognize, in extreme rigor, the possibility of imitating them by means of some clever artifice of the medium; however, from what we have said, it is obvious that this hypothesis would not only be improbable, but still useless in the present case, since, even if we admitted, all the clearly proven facts would not be reached.

We also recognize that, from the point of view of exact science, our experiences are still lacking; they were undertaken without knowing what we needed, and the various devices we used had to be prepared and improvised by MM. Finzi, Gerosa et Ermacora.

However, what we have seen and found is enough in our eyes to prove that these phenomena are worthy of the attention of scientists.

We consider it our duty to publicly express our appreciation for Mr. D. Ercole Chiaia, who has continued for many years, with so much zeal and patience, in spite of the clamours and the denigrations, the development of the medianmical faculty of this remarkable subject, calling upon him the attention of the men of study, and having in view only one goal: the triumph of an unpopular truth.

ALEXANDRE AKSAKOF, editor of the journal Les Études

in Leipzig; State Councillor of S. M.

l'Empereur de Russie. GIOVANNI SCHIAPARELLI, Director of the Observatory

astronomique de Milan. CARL DU PREL, Doctor of Philosophy of Munich. ANGELO BROFFERIO, professeur de philosophie. Giuseppe GEROSA, Professor of Physics at the School

royal superior of agriculture of Portici. G.-B. ERMACORA, docteur en physique. GiorGio Finzi, docteur en physique. Some of our sessions were attended by a number of others, including: MM. CHARLES RICHET, Professor at the Faculty of

Paris medicine, director of the Journal scientifique (5 sessions). CESARE LomBroso, professor at the Faculty of Medicine in Turin (2 sessions). ALPHABETICAL INDEX OF MATERIALS (The Roman numeral indicates the volume, and the Arabic numeral the page.) — Vertu of the Eucharist in these abstinences, 557. — Conditions and signs of miraculous abstinence, 597.

The demon can realize or simulate these abstinences: III, 138. AnGrs bons : Their various manifestations, I, 138. — Circumstances in which they manifest themselves. — Intervention des anges gardiens, 160. ANIMAUX : Apparitions symboliques, I, 270. — The Empire of Saints over Animals, 674-678. APTITUDES INFUSES : Science, II, 861. — Les arts, 980. ART: Supernatural Artistic Skills, I, 386.—Bible Poetry, 388.—Poetry in Saints, 389. — La musique, 892. — La peinture, 307. — La sculpture et Parchitecture, 400. — L’éloquence sacrée, 401.

Form of divination: Angelic art, Part of St Paul, II, 320.—The art of St Anselm, 362. DIVINATORIES: In use among all peoples, IV, 296. — Moyen d'investigation, 298. — Opinions on causality, results and use, 298. BrLocarions des vivants, Il, 230. — Multilocations of St Francis of Assisi, 240; — of St Lidwine, 2441; — of St Francis Xavier, 244; — of St Martin of Porres, 244; — of B. Angelo d'Acri, 246; — of Saint Joseph of Copertino, 247; — of Mary of Agreda, 248; — of Mother Agnes of Langeac, 253; — of Saint Alphonsus of Liguori, 255. — Psychiatric condition during bilocation, 256. — Explications diverses du prodige, 257-265. — Reality of the double presence in body and soul, 265.

Bilocations and instant translations are forbidden to the demon, II, 422.

Bilocation is not morbid duplication, IV, 119. BLESSURE of love; mystical transport, I, 248-963. CHARMES MAGIQUES. Parodys of the Divine Sacraments, II, 405. — Leur composition, 409. — Espèces diverses, 419. —- Les philactères, 417. — Les amulettes, 418. — Les talismans, 430. — Guérisons magiques, 361. CLOCHES, which sound themselves, I, 292. Cœur (Rénovation du). Influence of mystical life on the heart, IT, 620. — Renovation of the heart into several saints, 621.— Physical extraction into several others, 624. — Gift Jesus Christ makes of his heart, 629. — Interprétation de ce prodige, 633. CONTEMPLATION SURNATURELLE. Notion, I, 54. — His two elements: intuition and Pamour, 55.— Excellence, 61. — Formes diverses, 71. — Objets contemplés, 83. — Causes of contemplation: man's part, 102; — God's part, 114.— Effects, 127.— Duration, 140. — Sujets, 150. — Degrés, 162-355. — Tests which precede and accompany the contemplauf state, 357448., and those of Saint-Medard in the xvue, HE, 160, Prodigies relating to the convulsions of the cemetery of Saint-Medard, IV, 118. Cross (La) and crucifix; miraculous manifestations, IF, 976. Damned (Thes); their apparitions, I, 218. — What forms they are recognized, 229. — In their sensitive appearances, demons use the bodies of the damned, 208. Decreted in contemplation, He, 162-177. Démons. Leurs apparitions, lI, 195. — But de ces manifestations, 203-906. — Diversité de ces visions, 207217.

The devil can only counterfeit the exclusively divine miracles, HE, 407-195. — He realizes the miracles of the common order, 131-151. — Signs which characterize its intervention, 153-173. — Il parodie le divin, 175. — Formes diverses de ces parodies, 279. — He manifests himself ostensibly to his followers in the magic pact, 290, — and in the scenes of the Sabbath, 380.

Is he involved in hypnotism? IV, 225; — in the rotating tables? 314, — He is the authentic agent of the phenomena of spiritism, 3206. Dieu. His part in contemplation, I, 104. — It is the main purpose, 83.

God is also the main object of the supernatural vision, He, 67-99.

God is the true author of mystical facts, IT, 5. — The supernatural of grace and glory has God as its object, 9. — All true supernatural comes from God, 98. — God claims exclusively the miracles of first and second order, 43-56. — Signs to which divine intervention is recognized, HI, 59-70. SPRITISH DISCERNMENT: its forms and degrees, IT, 904, — This gift is not permanent, 859. Il constitue un miracle exclusivement divin, II, 53. — It is one of the free graces given, 98. Divinarion. Concept and field of divination, HI, 316. — L'art notoire, 317. — Express or tacit invocation of the demon, to come to the knowledge of the unknown, 317. Dons pu Sair-Esprir. They accompany sanctifying grace, III, 75. - Their relationship to the infuse virtues, 77. - They exist at two degrees, one ordinary, the other miraculous, 80. — By the miraculous side, each of the seven gifts to its part in mystical life, 80. - The share of these donations, 82-86. EMBRASEMENTS MYSTIQUES. Simple chaleur intérieure, Il, 468. — Combustion, 469. — Incendie, 470. — Embrasement des saints, 474. — Explanation of mystical incandescence, 476.

The demon can simulate these wonders, IN, 135. EMPIRE OF SAINTS on inanimate nature, II, 669; — on elements, 663-672; — on fields, harvests, flowers and fruit, 674; — on animals, 076. Era (The Three) of Spiritual Life: Purgative, Illuminative, Unitive Life, I, 16. — Mysticism has its field in united life, 17. Eucnarisrie. His role in the mystical covenant, I, 345.—Frequent Apparitions of Jesus Christ at the altar and in Phostia, He, 405. — Vertu of Eucharistic communion in the abstinences of the saints, 55.

Use of the Eucharist for the deliverance of the possessed, I, 246. — Desecration of the Holy Species in the satanic assemblies, 363-390. Évocarions MAGJQUES. Variety of demonic apparitions, III, 305. — Evocation of the dead or necromancy, 306. — Scene of this kind in the Pharsal of Lucain, 307.— These sensitive manifestations are the exclusive work of demons, 312.— Evocative processes, 440.— The ritual formulas, 441. - Ceremonial to evoke a death, 445.

Practices of Spiritism, IV, 319-355.—The personalities are only demons, 330. Exorcismes, II, 354. — The Catholic Church alone possesses and exercises this power, 254-260, — Form and effectiveness of these adjurations, 256.— Precautions and rules to follow in exorcisms, 263-265. Exrase MYSTIQUE, I, 407. — Notion, 408. — L'élément de l’âme, #10. — La part du corps, #11. — The two general forms: ecstasy and ravishing, 491. — Condition of virtue for supernatural ecstasy, 422. — The causes which determine it in soul: it is born of Pamour, 425. — Causes in the body, 430. — Its effects in soul, 491-437. — Effets sur le corps, 438. — It intervenes in sleep or the previous day, 445. — Sa durée, 449. — Ses phases, 428-459. — The suspension of lPextase by reminder, 455.— Conditions of recall, 462.

The demon can simulate ecstasy, III, 134.

Mystical ecstasy is different from diseases that lead to alienation or overexcitation of the senses, such as syncope, lethargy, somnambulism, catalepsis, lepilepsis, hysteria, IV, 98-103. — The supernatural ecstasy is surrounded by wonders that separate it from natural analogies, 110.— The freeing of the laws of gravity that accompanies lextase true wa no equivalent in nature, 118. — The same applies to invulnerability, 117. MYSTICAL FIANÇALLES, and their ceremonial, I, 302. FLEURS ET FRUITS. Germination and miraculous production in the history of saints, II, 279. Francis (Saint) of Assisi: his two-locations, II, 239. — Histoire de sa stigmatisation, 539. — His empire over animals, 674. GRACE SANCTIFIANTE. Absolute supernatural grace, II, 9. — It is not a development of nature, 15. — It enhances nature, but not by creation, 24. — It does not consist in the union or conjunction of a creature with a creature, 26-30. — It is an intimate association with the lives of the three divine persons, 33. GRATUITOUSLY GIVEN GRACES, gratis datae. Their relationship to grace in general, I, 90. — The righteous are the ordinary subjects, 92. — Classification of these graces by St. Thomas and Suarez, 94. — Énumération de ces grâces, 95-99. — A few are usually formed, and others transiently, 100. — Role of these graces in mysticism, 101. Hagrrupes, sources d'illusions, IV, 84. — The concentration of mind and weakness of the body, 84; — too intensive religious meditation, 85; — excessive austerity, 87. Hypxorisme (L’). His identity with magnetism, IV, 203. — Why do some want to distinguish them, 205. — Free hypnotism and Fr. Coconnier, 207. — Identity proved by the uniformity of processes and results, 208-211. - Hypnotic practices are dangerous and illegal, 235-242. - Rome Decision concerning the practice of hypnotism, 293. ILLUSIONS in the order of mystical analogies, IV, 26. — Méprises dues au tempérament, 26. Women are particularly suspicious, 28. — Childhood and old age are exposed, 31. [MAGES AND STATUES: miraculous wonders, Il, 281. Imacınation (L’). Puissance et écarts, IV, 33. — The forms and degrees of illusions to which it exposes, 86. — It cannot exert influence on the outside world, 38.— It cannot give reason for the facts which exceed the natural scope of man, 45.— Its action on the body is considerable, 46-48.— Organic disorders and lesions which it is unable to produce, 51. — What to think of the vesifications and hemorrhages obtained in hypnosis, 55. — Neither stigma nor symbolic incrustations are the result of imagination, 60. — In many cases of healing of wonderful appearance caution forbids one or the other to pronounce himself for or against the miracle, 63. — Double limit that the imagination does not exceed; it never operates in an unconscious way, nor beyond human power, 64-66.— Effects of the imagination in the enclosure of Pâme, 67. — hallucination and its dangers, 68-73. — Perilous analogies of certain natural wonders with mystical representations, 79. ImposrurE (L°) frequents in the simulation of mystical facts, IV, 11; — diabotic invaders, 11; — divine favors: revelations, ecstasy, 12. — The demon mingles more than once with these lies; Madeleine de Cordoba, 44.— The motive of these fireworks is in human passions, 20-27. — Difficulty in making the right part of imposture and unconscious illusion, 24. INCOMBUSTIBILITÉ des extatiques, II, 650.

How the demon saves fire, HI, 146.

This prodigy in the convulsionaries of Saint-Médard, IN AT Ivresse (L°) MYSTIQUE, contemplative transport, I, 208.— Its various forms, 210. — Ses effets, 213. — Ses degrés, 216. — Sa durée, 247: — Précautions, 217. ÎIVRESSE HALLUGINATOIRE, IV, 454. —- Ingestion de substances enivrantes et toxiques, 152. — [L’opium, 152. — Le hachisch, 157. - Principles for assessing these eccentricities, 163. Jésus-Curisr. Object of mystical contemplation, I, 88.

Apparitions of the Saviour before Ascension, I, 97.—Body Apparitions since Ascension, 98-100. — In the form of the child, the poor, the pilgrim, 4101103. - The Eucharist the ordinary theatre of its manifestations, 105. — Visions imaginaires et intellectuelles de Jésus-Christ, 106-112. — Apparaît-il personnellement? 114-193. JUBILATION MYSTIQUE. His cause is in He, 464. - The various ways of translating, 464. — Saint Philippe de Néri, 474. LAMPES ET CIERGES miraculeusement allumés, II, 294. LARMES INFUSES. Supernatural gift of tears, He, 480. — Leur source, 481.

The sorcerers have no tears, II, 451. BALSAMIC LIQUEURS, in the annals of holiness, IT, 577. — Rare during the lives of the saints, these pro-~diges are frequent after their death, 580. — The oil from the bones of Saint Nicholas of Myre, 580. — Sens mystique de ces écoulements, 987. Macrg. Notion et origine, IM, 274-275. — Reality of this trade with the demon, 279-284. — Croyance et pratique universelle, 285. — Penalties laid down by all the old laws, 287. — The pact, its form, its clauses, its effects, 290-294. — Il peut être rompu, 295. The magic wonders, 304; the evocations, 305-342; the divination, 315-895; the evils, 327-352; the satanic favours, 356869; the sabbath, 375-404. — Processes, diabolical sacraments, 405.— Incantatory processes, 407424; — divinatories, 496-437; — evocatories, 440-448. — External signs betraying demonic trade, 450-555. — Recueils de sorcellerie et de magie, 424. MaGnérisme. Sa genèse, IV, 165. — Ses principaux représentants, 165-171. — Long systematic opposition of doctors, 172. — Description of phenomena: sleep, 180; — suspension and transposition of senses, 181; — catalepsis and hysteria, 182; — magnetic cures, 182; — lucidity and mental dependence, 183. — Processes nr and hypnotic: passages, chain, box, 188-190; the fascination of the gaze, the speech, the will of the magnetizer, 192; — fixation of a given point, 194. — Dissidence between the hypnotists of the Salpetriere and those of Nancy, 195-197.— How to remove magnetic sleep, 202. — Magnetism and hypnotism are but one, 203-211.— Various interpretations of these phenomena: fluid, 213; — imagination, 216; — soul clearance, 248; — the sixth sense, 220; — invisible agents, 222. — Sharing between theologians: some attribute everything to the demon, 235; others to nature, 227; others to the demon and to nature, 228. — Principe de solution, 230. — Magnetism presents a mixture of human and diabolical, 235. — This is apparent from the examination of the various phenomena, 235-241. — Justification du triage, 246. - Hypnotic practices are dangerous and illegal, 292. — Dangers pour la santé, 255. — Dangers to freedom and morality, 217. — Pastoral letter from the Bishop of Madrid, 265. — Reply to a final argument by the P. Coconnier. - Church decisions on magnetism leaving freedom of opinion and science, 284-290. — Prohibition of magnetism in the pontifical states, and encyclical letter to all bishops in 1856, 290.— Last reply concerning hypnotism, 294. MALADIES MYSTIQUES. Leurs vraies causes, IT, 485. — Signs to which they are recognized, 486.— Saint Lidwine, 495.

Morbid states that limit to ecstasy, IV, 91: — natural ecstasy, syncope, lethargic sleep, somnambulism, catalepsis, epilepsy, hysteria, 98-103. — Supernatural ecstasy is surrounded by miraculous characters, 110. — Diseases which seem to be close to the evil eruptions, 134: — lepilepsy, the dance of Saint-Guy, madness, 136-139; — the hypocondria and theerotomania, 145. — Signs that distinguish the evil violence from these morbid states, 142-148. — In the absence of sufficient characters, do not affirm demonic intervention, 149. Mazérices. The evil is distinguished from the charm, II, 327. — La causalité, 328. — Réalité, 329. - Malbenefits against health, 330.— Impure mistrust, 333. — Transformations bestiales, 837. — Métamorphoses, 338. — Remèdes contre les maléfices, 352. MARIAGE MYSTIQUE : état contemplatif, I, 313. — En quoi il consiste, 316. — How he celebrates himself and ends, 321. — Il se renouvelle, 829. - The title of spouse is given to the Word, 324. — This mystery is accomplished in the centre of the soul, 327. — His wonderful effects, 331: — the beauty he communicates to the soul, 331; — the spiritual touches, 335; — the wounds of love, 337; — peace and virtues, 338; — relative impeccability, 342. — Role of the Eucharist in the mystical covenant, 345. — It is usually after Holy Communion that spiritual marriage is celebrated and renewed, 3406. Marcous (Les) and other healers, II, 366. Mesmer, son système magnétique et sa vogue, IV, 165. MiracLes. Miraculous wonders of the saints through speech, contact, simple appearance, IH, 682-683.

Notion du miracle, I, 41. — The exclusively divine miracle, 43: — The creation of a substance, 43; — Ja Resurrection, 44, — The renewal of a member, 49; — The prophecy and discernment of spirits, 53; — Words and intellectual visions, 54; — In the moral order, sudden conversions and sublime ascendations, 96. — In the common supernatural, signs that mark the divine, 59-72. — Un grand nombre de cas restent insolubles, 72.

Diabolical Counterfeitings of the Miracle Reserved to God, HT, 108-198.—Contrary to the Common Miracle, 131146. — How the demon operates the counterfeits of the true miracle, 140. — In reality, he does not derogate from natural laws and his miracles are false. Mysrique. Notion, I, 15. — Mystique expérimentale, 91. — Doctrinal Mystics, 28.— Necessity of Mystical Theology, 29.

Infuse Science of Mystical Theology and Holy Scriptures, II, 375-381. OBSERVANCES VAINES, III, 433. DEMONIAK OBSSSION; differs from possession, II, 179. — Obsession intérieure, 180. - External obsession and its violence, 180. — Signs and precautions to recognize the evil intervention, 166. — Causes de Pobsession provenant de Pobsédé, 188. — The starting point may be malice, 189. — God can allow it to test virtue, 189.— Remedy against obsession, 270. ODEUR MYSTIQUE. Frequency of this prodigy, II, 562. — She often exhales sick bodies and wounds, 964. — It is customary in stigma, ALPHABETICAL INDEX OF CONTENTS 381,564. — It is especially attached to the bodies of the saints and their relics, for centuries, 566. — These smells are not natural, neither in their characters nor in their causes, 572.

The demon can do this miracle, IH, 140. - Infected smell of witches, 453. PAROLES SURNATURELLES. They differ from visions, II, 296. — Les trois ordres, 298. — Les paroles auriculaires, 300. — Les paroles imaginaires, 304. — Les paroles intellectuelles, 308. — Classification of Saint John of the Cross in successive, formal and substantial words, 314-399. PESANTEUR (Freezing of the laws of the): suspension, ascension, ecstatic flight, I, 339. — Agilité miraculeuse hors de extase : Christine lAdmirable, 642. — Marche sur les eaux, 647. — Explication de ces prodiges, 549.

The demon can simulate them, I, 141. MYSTICAL PLAIES: Supreme purification for contemplative ascension, I, 439. Possession DIABOLIQUE. Notion, IHI, 494. — Preuves de son existence, 192. — The fallen angels are the authors, 201. — Several demons can compete in the same individual, 203. — Their action is confined to the body of the possessed, 206. — This influence is limited to the driving force, 207. — Crisis and peace intervals, 209. — Possession may affect a morbid form, 211. — Seat of the demon in the body of the possessed, 213.— Causes of possession, 218. — Les signes révélateurs, 231.— Remèdes, 233. — The supernatural remedies are the only effective ones, 244. — Énumération de ces remèdes, 245-965. - The signs of delivery, 268. Propuer, Concept of Prophecy, I, 339. — Its two elements: vision and expression, 389. — Inner illumination and its degrees, 342.—Prophecy can be fulfilled with or without ecstasy, 343. — Value of the prophecy taken in itself, 345. - Difficult to hear, 847. — This gift is not permanent, 999.

Prophecy belongs only to God, II, 58.—It is one of the free graces given, 98. PURGATOIRE; vision accordée à plusieurs saintes âmes, II, 182. — The forms in which these suffering souls manifest themselves, 187. PURIFICATIONS PASSIVES. Their raison d'être in contemplation, I, 358. — Rigueur de ces épreuves, 361. — Commencement, 365. — Durée, 867. — They predate contemplation, 374. — La purification des sens, 378. — Variété de formes, 382-384. - Agents: God, men, the demon, 391-394. — Effets, 399. — La purification de l'esprit, 404. — Sa nécessité, 406. — Ses formes, 409-413. — Causes et effets de ces épreuves spirituelles, 416-495. — La purification d'amour, 435. — Ses degrés, 436-440. — Its effects and ten echelons, 443. WHO STUDY, Degree, and Passive Oration, I, 190. — Description et degrés, 190-193. — Sa durée, 196. — Its effects in the soul, 199. — Perfection required or conferred by tranquillity. RAVISSEMENT, forme de lextase, I, 298. Miraculous RAYONMENT among the saints, II, 548. — It is sometimes restricted to part of the body, 595. — It may be extrinsic, 995.— Frequency of these wonders at the birth and especially at the death of the saints, 999. — Interprétation, 602. RECUEILLEMENT PASSIF. First degree of contemplation, I, 180. — Ses effets, 186. RELATIONS of the saints; miracles of which they are the object, I, 285. RÉVÉLATIONS SURNATURELLES. Notion et classification, IL, 325. — They work by vision, speech or instinct, 326. - They are public or private, 326. — Existence of special revelations, 827.— They are binding on those who receive them and on those who know them with certainty, 331. — Dangers of private revelations, 333.— They are subject to the control of the authority, 336. — Various forms: prophecy, 339; — discernment of spirits, 353. — Divine revelations may have, exceptionally, the organs of sinners and imperfect ones, 359. SABBAT, assemblée démoniaque, IT, 375. — Lieu et temps de ces réunions, 377. — Voyage fantastique, 378. — More women than men, 380. — Présidence de Satan, 380.— Culte idolâtrique et liturgie infâme, 382383. — Banquet, 385. — Danses et orgies, 386. "What should we think of the Sabbath?" 390. — Sa possibilité, 992. — Evidence of its reality provided by the accused, witnesses and judges, 394. — Étranges interprétations de Görres, 396. — The Church's involvement in the prosecution of sorcerers, 401. — Opinions of demonologists and theologians on the existence and nature of the Sabbath, 401.— Canon of the Council of Ancyra concerning transport in the air, 403. — Always possible and most likely realized in the past, demonic meetings in this form seem rare nowadays, 404. Sacesse (Don de). His share in contemplative prayer, I, 86. SAGESSE (Grâce gratuitement donnée). How this grace differs from the wisdom gift of the Holy Spirit, I, 95. Saints (Les). They are the ordinary subjects of contemplation, 1, 150. They rarely appear in intellectual vision, IF, 166; — but frequently, in imaginary visions, 167; — and in bodily visions, 169. — Causes et circonstances de ces manifestations, 170. — Variété de formes, 475. — Are these apparitions personal or performed by angels? 178. — What bodies do the saints wear in their apparitions? 181. — The righteous are the ordinary subjects of free graces, 92. SALUDADORES espagnols, guérisseurs suspects de superstition, IH, 362. SCIENCE (Don de). His role in contemplation, I, 84. SCIENCE. Thanks freely given; how it differs from science, gift of the Holy Spirit, II, 95.— Role in mysticism, 101. SCIENCE INFUSE, Il, 301. — Premiers éléments de Pinstruction, 302. — Secours transitoires, 304. — Science infuse in Adam and Solomon, 365; — in Gregory Lopez and Mary of Agréda, 374. — Infuse science of Ja medicine, 374; — mystical theology, 375; — dogmatic and moral theology, 378; — holy scriptures, 379.

God alone can give the infusion of science, HI, 920. — Extrahuman science serves as a sign in evil possession, 320. THINGS transformed into mystical life, He, 604. — Miraculous power and powers in voice, sight, louver, smell, taste and tact, 604-615. — Vrais miracles, 018. PASSIVE SILENCE, meeting in several degrees of contemplative prayer, is not a special degree, I, 186. SOMMEIL MYSTIQUE. His concept and relationship to bodily sleep, I, 221, — His causes, 299, — He occurs at the height of drunkenness or without drunkenness, 227. — Its duration, 230.— Its marks, 2392.— Its effects, 233. — Perfection de cet état, 234. SPIRITISME. Renewed form of magic, II, 312.

This superstitious practice is linked to the rotating tables, IV, 319.— Reality of the facts, 322. Home et Allan Kardec, 325. — Complete ‘cause of these phenomena, in what they have of real, is attributable to demons, 326. STIGMATES of magicians and sorcerers, II, 454. STIGMATISATION (La) divine. What it is, IT, 500. — Its various forms, 501-505.— Stigmates of hands and feet, 505. — Side Stigma, 509.— The bloody crown, 512. - Bloodshed and blood sweat, 914. — La flagellation, 516. — The successive scenes of the Passion, 516.— Plastic formations and incrustations outside and within the flesh, 93.— The causes of stigmatization, 531. — Free rationalist interpretation of these phenomena, 538. — Sujets stigmatisés, 048; — leur nombre, 550.

Imagination cannot produce the true stigmas of crucifixion, IV, 51.—Stigma is not therapeutic, 98. Ecstatic SusPENSION, H, 639.— Prodigious ascents in the air, 640-649. TABLES TOURNANTES. Leur histoire, IV, 303. — Reality of phenomena, 309.—- Vain hypothesis of muscle thrusts, 309. — Théorie insuffisante du fluide, 312. — The invisible agent is the demon, 314. — Episcopal decisions and common sentiment of theologians, 319. DIVINE TOUCHES, form of passive contemplation, I, 936. — Effects in the soul and on the body, 242.— God alone is able to produce them, 245. TRANSFORMATION OF THE SENS, in mystical subjects. Miracles in speech and singing, He, 604. — Transformation of sight, hearing, smell, taste, tact, 608-615. — Multiplication de ces prodiges en Catherine Emmerich, 616. — Explications raisonnées, 618.

The devil can delude the senses to the point of making their transformation seem, IM, 440. TRANSLATIONS MIRAGULEUSES, Il, 239. TRANSPORTS MysriQuEs. What they are, I, 208. — L'ivresse, 210. — Le sommeil, 221. — Les touches divines, 236. — La blessure d'amour, 248. Trinité. Manifestations of the Three Divine Persons in Various Visions, H, 69-91.

Sanctifying grace is an association with the lives of the three divine Persons, MI, 33. VAMPIRES, claim and interpretation to be given to them, IHI, 348-359. Vertes. Freedom from the law of sleep among contemplatives, I, 559.— supernatural characters of these insomnia, 561. Viere (La sainte). Object of supernatural contemplation, I, 94.

It often appears in visions, II, 425-135. VierGES (CHRETIANS) are the preferred subjects of contemplation, 1, 158. VISION BÉATIFIQUE. It does not enter into the regular favors of mystical contemplation, I, 347. — It is an exception from time to time made, 349. Visions (Les) SURNATURELLES. Notion générale, II, 4. — Trois espèces, 6.— Elles constituent de vrais miracles, 18. — La vision corporelle, 20. — Comment elle se produit, 24. — La vision imaginaire, 46. — It is representative or symbolic, 38. — The elements which contribute to its formation, 42. — La vision intellectuelle, 46. — How it differs from natural conceptions of understanding, 47; — and bodily and imaginary visions, 49. — Ses deux éléments, 52. — Ses trois degrés, 60. — Son invincible certitude et sa provenance divine, 61. — The various objects of the triple vision, 67-294. — Various visions of hell, 220.

The demon contradicts the external and imaginary visions, II, 132. VoL EXTATIQUE, II, 639. VOLUPTÉS INCUBIQUES, II, 369.— Violences de obsession démoniaque, 183. Achaire (St) : III, p. 369. Agathe (Ste) : IT, p.169; III, p. 368. Agathe (Bs) of the Cross: IL, p. 364, 564. Agnès (Ste), martyre : IL, p. 149, 594, 652. Agnès (Bse) de Bohème : II, p. 641. Agnès (Vén.) de Langeac : I, p. 305, 398, 444; IL, p.104, 4109, 132,162, 513, 563,581, 601, 611, 629, 665, 672. Agnès (Ste) de Montepulciano : p. 147, 213, 579, 582. Agrippine (Ste) : II, p. 177. Aiou (St) de Lérins : II, p. 606. Alban (St) : II, p. 410. Albert (B.) the Great: He, p. 376. Aldebrand (St) : II, p. 294. Aldegonde (Ste) : IT, p. 148, 498, 568. Aldhelm (St): II, p. 673. Alphonse (St) de Liguori : II, p. 255. Alvarez Balthasar (P.):1, p. 368. Amable (St): III, p. 369. Amand (St) de Maëstricht : II, p. 581. Ambroise (St), docteur : II, p. 403, III, p. 368. Ambroise Autpert (B.): II, p. 402. Ambroise (B.) de Sienne : II, p. 598. Anastase (St) : II, p. 606. André (St), apôtre : IT, p. 584. André Avellini (St) : IL, p. 594.

André (St) le Scot : II, p. 566.

Angèle (St) de Foligno : I, p. 305,

311, 362, 367, 398, 419: II, 57, 109,

113, 328, 614.

Angèle (Ste) de Mérici : II, p. 380.

Angel of Peace: II, p. 534.

Angélico (B.) de Fiésole : II, p. 398.

Angelo (B.) d'Acri : II, p. 232, 246,

583, 598.

Anthuse (Ste) : II, p. 657.

Antoine (St), of the desert: I, p. 397; I,

Il,

p. 89, 138, 631; I, p. 182, 250,

149, 196, 68, 373.

Antoine (St) de Padoue : IL, p. 101,

172, 212, 236, 240, 651, 674.

Apollonie (Ste): III, 368.

Astère (St): II, p. 676.

Athanase (St) : II, p. 568.

Aubert (St) : IT, p. 158.

Augustin (St), docteur : IL, p. 88.

Augustin (St), of England: IL, p.285.

Ausbert (St) : IL, p. 274.

Aymar (Jacques) : IV, p. 298.

Azam (Dr) : IV, p. 171.

Baptista Varani (Bse) : I, p. 40; II,

p. 509.

Barbe (Ste) : II, p. 594.

Baront (St) : II, p. 225.

Basile (St), docteur : IT, p. 74.

ı Bénézet : IV, p. 316. Benoît (St) : I, p. 384; IL, p. 206, 295, 672. i Bernard (St) d'Arce : IL, p. 294. Bernard (St) de Clairvaux : H, p. 280, 348, 680; III, p. 199, 225, 250. Bernardin (St) de Sienne : II, p. 223, 402. Bienvenue Bojani (Bse) : IL, p. 214. Blaise (St): II, p. 176, 674. Bocal : III, p. 385. Bonaventure (St) : II, p. 86, 141, 391, Boniface (St), camaldule : I, p. 653. Boniface (B.) de Lausanne : I, p.146. Boniface (St), de Mayence : IT, p. 294. Bonne (Ste), de Pise : IT, p. 281, 657. Braid : LIL, p. 652, 663. Brigitte (S), of Ireland: II, pp. 256, 600, 669. Brigitte (Ste), de Suède : II, p. 328, 508, 587, 612, 615. Bruno (St) I, p. 227, 23%. Cajétan (St) : II, p. 570. Candide (Ste) : II, p. 584. Carpus : II, p. 110. Catherine (Ven.), fond. des Jésuates : IT, p. 556. Catherine (Ste), of Alexandria, martyrdom: I, p. 308; II, p. 651. Catherine (Ste) de Bologne : I, p. 303; I, p. 401, 210, 328, 397, 574, 591. Catherine (Ste) de Gênes : II, p. 472, 565, 613. Catherine (Bse) de Racconigi : II, p. 165, 601, 625. Catherine (Ste) de Ricci : I, p. 307; II, p. 183, 280, 328, 364, 440, 503, 521,537, 560, 565, 570, 624, 683. Catherine (St) de Sienne : I, p. 306, 397; II, p. 104, 165, 328, 362, 415, 439, 454, 465, 510, 544, 555, 613, 630, 653; II, p. 373. Céadmon : II, p. 393. Cécile (Ste) : II, p. 160. Chantal (Ste Françoise de) : IT, p.176, 233, 298. . Charles Borromée (St) : II, p.172, 600, 613; II, p. 330. Chélidoine (Ste) : II, p. 600. Christine (Bse) Admirable : II, p.380, 467, 577, 607, 643, 653. Christine (Bse) de Stommeln: I, p.152; IL, p.213, 453,513, 524, 563, 608; 1IT, p. 373. Claire (Ste) : HI, p. 369.

389 Claire (Bse) de Montefalco : [, p. 368;

Il, p. 509, 524. À Claver (B.) : II, p. 671. Clément (St), pape : II, p. 669. Clément (St) d'Ancyre : I, p. 652. Cloud (St) : IN, p. 369. Coengen (St) : II, p. 608, 637. Colette (Ste) : I, p. 303; IT, p. 105,

140, 151,206, 214, 378, 449, 494,

554, 559, 597, 641; III, p. 373. Columba (St) : II, p. 569, 596. Comgall (St) : IL, p. 594. Conon (St) : II, p. 294. Constance (St) : II, p. 449. Constantine the Gr. : II, p. 277. Convulsionnaires de Saint-Médard :

IIL, p. 144, 461. Cunégonde (Ste) : II, p. 653. Cyprien (St) et Justine (Ste)

“I

p. 296. Dalmace (St) : II, p. 554. Davanzato (B.) : IL, p. 641. Davin (St) : II, p. 568. Démétrius (St) : II, p. 584. Denis le Chartreux : II, pp. 185, 228, Didace or Diègue (St): I, p. 455. Dominique (St) : II, p. 127, 283, 650,

670, 681. Dominique de Jésus-Marie : II, p. 455,

502, 640. Donstain (St) : II, p. 76. Dorothée (Ste) : IT, p. 272. Dulcissime (St) and his companions:

IL, p. 568. Du Potet : IV, p. 170. Duthac (St) : IL, p. 653. Elie Marion, ecstatic of the Cevennes:

II, p. 144. Élisabeth (Bse) : IL, p. 294. Elisabeth (Ste) de Hongrie : If, p. 275, 483, 608. Elisabeth ( Ste) de Portugal : II, p. 566,

682. Élisabeth (St) de Schonauge : II, „D. 39, 86, 109, 135, 484, 214. Elizabeth (Ste) The Thaumaturge: If,

554. Élouan (St) : II, p. 674, Elpide (St) : I, p. 555, 560. Emilie Bicchieri (Bse) : IL, p. 512. Emmerich (Anne-Cather.) : II, p.256,

258, 455, 488,512, 524, 616, 642. Ephrem (St) : II, p. 377. Ephyse (S:) : II, p. 652. Erichto, magicienne de Thessalie : III, p. 464. Erkonwald ($t) : H, p. 364. Erry (St) : IL, p. 293. Espérance Lopez (Bse): I, p. 363. Étienne (St), pape : II, p. 568. Étienne (St) de Muret : II, p. 563. Étienne (St) le Thaumaturge : II, p. 657. Étiennette (Bse) de Soncino : p. 305, 458. Eudoce (Ste) : IT, p. 504. Eulalie (Ste) : p. II, 567. Euphémie (Ste): Il, p. 571, 581. Eusèbe (St) : II, p. 606. Eustochie de Padoue : II, p. 224. Euthyme (St) : Il, p. 365, 555. Felan (St): IL, p. 596. Félicité (Ste) : IL, p. 368. Félix (St) de Cantalice : II, p. 466, 615. Félix (St) de Nole : II, p. 470. Félix (St) de Trèves : II, p. 477. Félix (St) de Valois : II, p. 126. Ferdinand (B.) : II, p. 158. Fintan (St) : IL, p. 594. Fortunate (Ste) : II, p. 568. Fox (famille John) : 1V, p. 305. François (St) d'Assisi : I, p. 368, 397; IL, p. 173,176, 239, 394, 470,510, 523, 539, 615, 674. François (St) de Borgia : II, p. 594. Francis of the Cross: III, p. 505. François Dyrrachin (B.) : IL, p. 609. Francois (B.) de Fabriano H, p. 679. François (St) de Paule : If, p. 295, 570. François Régis (St) : IL, p. 403. François (St) de Sales : Il, p. 233; * IIL, p. 48. François (St) de Solano : IT, p. 678. François Xavier (St) : II, p. 241, 469, 640, 664. Françoise Romaine (St) :II, p. 160, 164, 184, 214,993, 328, 44l, 493. Furcy (St) : Il, p. 414. Gasparin (Agénor de) : IV, p. 312. Geneviève (Ste) de Paris : IL, p. 596; UL, p. 250. Gengoul (St) : Il, p. 296. Gérard Majella : II, p. 465, 467, | 656. Gérardesque (Ste) : II, p. 39, 508.

Germain (St) de Capoue : Il, p. 176.

Germaine (Ste): IL, p. 276.

Gertrude (Ste) : I, p. 308, 329; I,

p. 328, 621.

Gertrude (Ste) de Nivelle : II, p. 598.

Gertrude (Ven.) d'Oosten : II, p. 504,

538.

Gilduin (St) : I, p. 208.

Gilles (B.) d'Assisi : I, p. 351; II, de

p. 446.

Gilles (B.) de Vaozel : II, p. 650;

HI, p. 296, 395.

Grandier (Urbain) : IH, p. 225.

Gregory (St) the Great : IL, p. 74,

381.

Grégoire VII (St), pape : H, p. 74,

282.

Grégoire Lopez : II, p. 367.

Grégoire (St) de Nazianze : II, p. 40.

Gregory (St) The Thaumaturge: II,

D 6633 HIS D250

Guédas (St) : II, p. 448.

Guiborade (St): II, p. 296.

Guillaume d'Olive (St): H, p. 594.

Guldenstubbe (baron de) : II, p. 452.

Gurvalle (St) : II, p. 177.

Guthlac (St) : II, p. 200.

Guy (B.) de Cortone : IL, p. 173.

Hélène (Bse), of the third order of the erm.

de Saint-Aug. : II, p. 75.

Hélène (Bse) de Hongrie : Il, p. 503,

505, 537.

Henri (B.) de Trévisio : IL, p. 294.

Héribert (St) : II, p. 600.

Hermagoras (St), martyr : Il, p. 564.

Hermann Joseph (B.) de Steinfeld :

II, p. 396, 614, 657.

Hiérothée : I, p. 22.

Hilaire, magicien : HI, p. 441.

Hilarion (St):1, p. 397; IM, p. 489,

250,373, 408. -

Hildegarde (Ste) : II, p. 41, 295, 398,

374; III, p. 64.

Home David Dunglas :

II, p. 285,

308.

Hubert (St) : II, p. 368.

Hubertin de Casali : I, p. 368.

Hugues (St) de Cluny : I, p. 9, 75.

Humbert (St) : II, p. 676.

Humiliane Cerchi (Bse): II, p. 75,

101.

Hyacinthe (St) : IL, p. 648.

Ida (Bse) de Louvain : IL, p. 106,

147, 364, 502, 506, 510, 514. \ Ignace (St) de Loyola : II, p. 483. Isidore (St) the Labourer: II, p. 292. Isidore (St) de Séville : IT, p. 679. Ivan (St) : II, p. 677. Ivette (Ste) : I, p. 303. Jacques (St) de Nisibe : II, p. 679. Jacques (St) de Tarentaise : Il, p. 676. Jean Chrysostome (St) : II, p. 74, 144 Jean (St) Colombini : II, p. 403, 471, 597. Jean (St) de Caramole : II, p. 567. Jean Damascène (St) : III, p. 51. John (St) of God: He, pp. 403, 456, 241, 214, 539, 600. Jean Gualbert (St) : HI, p. 225, 250, 408. John of the Cross (St): I, p. 426; H, p. 285, 517: III, p. 250, 273, 321. Jean (St) de Matha : H, p. 75. Jean Népomucène (St) : II, p. 590. Jean (St) de Saint-Facond : II, p. 567, 594. : Jeanne d'Arc : II, p. 458, 302. Jeanne de la Croix : II, pp. 440, 504, 506, 527. Jeanne de Jésus-Marie : If, p. 515. Jeanne (Bs) d'Orvieto : II, p. 270, 494, 613. Jeanne (Ste) de Valois : II, p. 129, 581, 693. Jeanne-Marie de la Croix : IL, p. 491. 514, 537, 565, 612. Jole (St) : H, p. 654. Joseph (St) de Copertino : II, p. 247, 354, 378, 455, 568, 608, 612, 640, 642, 646, 653, 685. Joseph FHymnographe : IT, p. 389. Julien (St), martyr : II, p. 676. Julien (St) du Mans : H, p. 669. Julien l'Apostat : III, p. 253. Julienne (Bse) de Cateldo : IT, p. 404. Julienne (St) du Mont-Cornillon : II, p. 105, 112, 329, 464, 468. Kentigern (St) : II, p. 595. Laborde (Léon de) : III, p. 439. Lambert (St) : IL, p. 654. Lantages (de) : I, p. 40. Laurent Justinien (St): I, p. 41; If, p. 84, 151. Lazare (St), peintre : IN, p. 397. Léger (St) : H, p. 606. Léon II (St) pape : IT, p. 49. Leufroi (St) : IL, p. 674. ; Lidwine (Ste) : II, p. 160, 477, 183,

241, 259, 495, 502, 560, 564. Lié (St) : III, p. 369. Louis Bertrand (St) : II, p. 569, 600,

627, 673, 676. Louis (St) de Gonzague : II, p. 473. Loup (St) : HI, p. 369. Lucie (Ste) : Il, p. 470, 651; HI,

p. 369. Lucie (Bse) de Narni : II, p. 473, 502,

537, 611. Lucien (St) : II, p. 657. Ludger (St) : II, p. 294. Lunaire (St) : II, p. 362. Lupicin (St) : IT, p: 215. Lutgarde (Ste) : IL, p.147, 168, 328,

515, 579, 597, 629. Luther : I, p. 262. Macaire (St) d'Alex. : IL, p. 559,676;

IIL, p. 250, 340. Macaire (St) of Egypt: IL, p. 194. Madeleine de Cordoue : II, p. 500. Madeleine (Bs!) de Panatéri : If,

p- 523. Mahomet : IV, p. 13. Marcelline Pauper : II, p. 539. Marcou (St) : I, p. 366. Marguerite (Bse) de Cortone : IF,

p. 185, 203, 481, 515, 615; I,

p- 182.

II, Marguerite (Ste) de Ravenne :

p. 580. Marguerite of the Blessed Sacrament : If,

p. 107, 516, 642. Marguerite (B®) de Tiferne

W

p. 527. Marguerite (Bs) d'Ypres: II, p. 608. Marguerite - Catherine Turpin : II,

p. 146. Marguerite Faventine (Bse) : I, p. 305. Marguerite-Marie Alacoque (Bse) :

I, p. 254, 398; II, p. 82, 109, 186,

206, 328, 478, 627; HI, p. 68. Marie d'Agréda (Ven.): I, p. 152;

II, p. 1431; 257, 398, 374, 458, 639. Mary (Bse) of the Angels : II, p. 566,

072500 Marie Bagnési ( Vén.) : 11, p. 493,

556. Mary the Good: II, p. 281. Marie-Dominique Lazzari : II, p. 544,

611. Marie Égyptienne (Se) : I, p. 368. Marie-Françoise (Bs) des Plaies : II, p. 507. Marie de Maillies : II, p. 143,151, 187. Marie (Ven.) d'Oignies : II, p. 109, 135, 160, 169, 455, 484, 494, 555. Marie-Madeleine (Ste) de Pazzi : I, p. 305, 367, 368, 410, 419, 426; IL, p. 39, 90, 109, 224, 328, 440, 45,449, 470, 481, 510, 529, 605, 610, 622, 677, 683. . Marie-Madeleine (Bse) des Ursins : Ip 615. Marie-Marguerite des Anges p. 508. Marie Raggi (Bs):1II, p. 658. Marien (St) : II, p. 596. Martin (St) de Porres : II, p. 188, 244, 678. Martin (St) de Tours : II, p. 107, 151, 158, 207, 209. Martine (Ste) : II, p. 564. Mathias (St), apôtre : II, p. 568. Matthieu (St), apôtre : II, p. 584. Maure (Ste) : II, p. 569, 580. Maxime ($t): II, p. 148. Mayeul (St): II, p. 295. Mechtilde ( Vén.) de Spanheim : II, . 628. Médard (St) : II, p. 599. Mesmer : IV, p. 167. Michel Archange : II, p. 154. Michel-des-Saints (St): II, p. 439,631. Migalena : III, p. 385. Mildride (Ste) : II, p. 74. Moler (Gabrielle) : IV, p. 119. Monique (Ste) : II, p. 98, 568. Montan : IV, p. 43. Nécato, sorcière : IH, p. 479. Névélo (B.), de Favence : II, p. 657. Nicolas Factor : IL, p. 472. Nicolas (St) de Myre : IE, p. 150, 584. Nicolas (B.) de la Roche : II, p. 225, 556. Nicole Obry, de Vervins : III, p. 200, 248. Norbert (St) : IL, p. 39, 403. Obice (St) : II, p. 225. Olier : I, p. 367, 386; II, p. 131, 163, 354, 524. Olive (S'e), by Palermo: IT, p. 177. Omer (St) : II, p. 566. 305; II, p. 82, 101, 109 , 135, 168, 184,224, 398, 364, 505, 574, 624.

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143,282, 354, 474, 563, 596, 612,

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Pie ValS ILp. 231:

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654.

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TROISIÈME SECTION

HUMAN ANALOGIES REPORTS OF MYSTICAL PHENOMENES

WITH CERTAIN EXCENTRICITIES OF THE NATURAL ORDER CHAPTER I. Need to report natural phenomena

analogies with mystical manifestations . . . . . I. Difficult to discern the supernatural from the natural, coming from the contiguousness of both orders and irregularities

apparentes de'la nature. Cle ce ter II. It is sufficient to study the natural anomalies that give rise to confusion, to distinguish them from the divine mystic and the

contreracons diaboligues NME ENST IV. Two pitfalls to avoid: constantly transforming the extraordinary into supernatural, and bringing back all supernatural to the extraOrdinary NE NOR SR TO THE RME SECRET V. Paralogism of the rationalistic argumentation supported mainly by the doctors and doctors ee I RE VI. March of discussion, and indication of views. . . HUMAN ANALOGIES FRUIT OF IMPOSTURE CHAPTER II I. Imposture is common in errors that affect the

Mystical SN ETS MAMMA ERA ER G AS TA We fake the evil scenes PM RER IN IE II, We simulate divine favors, revelations, ecstasy.

Example reported by Zacchias AN A IV. We hide under these appearances natural diseases. . . . V. The devil mingles more than once his lies to those of

l'homme. Imposture diabolique de Madeleine de Cordoue. VI. The motive of these fireworks is in human passions.

Prodigious example of astray by pride TABLE OF CONTENTS m 407

Pages, VII. The schemes of voluptuousness, greed, desire for

molester, expliquent beaucoup de merveilleux . . . . . . 21 VIII. Difficult to do the right part of imposture and illusion

INCONSCIENTO iles ee 2e Me Ma ln n et 2 24

ANALOGY FROM THE PHYSIOLOGICAL CONSTITUTION CHAPTER II I. Unconscious illusions take their source in the comDOSO MAR E P EAE Do not be OS E D a LME 26 II. The temperament can be for many in these contempts,

mainly melancholic, and also nervous and

RADIE ES NS ME ere ee SE E se A S 26 III. These various complexions do not exclude mystic graces. 28 IV. Women are particularly suspicious in fact of mysticism; they are nevertheless the ordinary subjects of these

POLOS De RE Verne a ea a e ee Sa 28 V. Childhood and old age are exposed to illusions; none

However, age is not an obstacle to the extraordinary supernatural.

ANALOGIES RECEIVED FROM IMAGINATION 4° Its effects in relation to the outside world, CHAPTER IV I. Power and fertility of imagination. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . She feels the state of the body and brain. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The various forms and degrees of illusions to which it

LONDON AS RENT IN PRE TO MR RE 2 36 IV. It has no influence on the outside world. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The importance of this demonstration against unbelief. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Would it play a role in remote efficiency, the imagination cannot give reason for phenomena that exceed the scope

naturelle decl Nomen IE ET NET RU eur er 43

20 Its effects on the body. CHAPITRE V I. Reciprocal actions between the soul and the body. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Special, but not unlimited, influence of imagination on

T PANNES ACER LA 0 RS ue Sete nr CNE is 46 III. Body disorders caused by vivid images and impetuous movements of passions, mainly in the

SONO ETV EOR NOEL OT SA e ASEA ADAI Ai S aA 48 IV. Organic disorders and lesions that the imagination is incapable of

CR AN LT CONTE MANETTES TN A 514 V. Rationalistic theory that makes stigmas the product of imagination, . . esse eee 54 VI. Absurdity of this hypothesis in any way that one lenVISA YOUR MTS At Pet eee ER SRE PAP A AND A RSS VII. What to think of the vesifications and hemorrhages obtained by the hypnotic suggestion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . VIII. Stigma is not therapeutic. . . IX. Symbolic inscriptions and inlays are also unrealizable by imagination s. a CLR CN ER X. What imagination can heal. . . . . . . . . . . . . . . . . . . . . . . . s nn XI. In doubtful cases, caution defends one and the other from asserting or denying the miracle. « . . . . . . . XII. Double limit that the imagination does not pass: it never operates in an unconscious way. e spe e so s s - XIN. It does not realize effects that exceed the human power R A A re nt EAE KIVA ROUMO Era A Le ue PE EEE Thiers

3° Its effects in the enclosure of the soul. CHAPITRE VI I. The three mental illusions that imagination can give us are AIT PET RE E T AE, u Phalucination and los mederinsi o e NE IT. Various hallucinations of each sense; their duration; their exLAO has TAE aea A so much A ahe oaa 5 IV. Mystical phenomena falsely reputed hallucinatory by the valorists SE AR TE TR S š V. Principles for distinguishing these facts from hallucinations: one sense by the others, plurality and agreement of witnesses external effects koe as 7 a Jre o aE e. VI. Second danger of illusion: to confuse the purely natural phenomena of the imagination with the mystical wonders that s. VII. Impossibilité pratique de prononcer en beaucoup de cas. . . VIN. The decisive characters that surely make recognize the supernatural facts RARE PAP AND BOT THE PIN ARE UT IX. Third peril: taking imaginary representations for intellectual visions. SEE ER Re X. Characteristic signs of intellectual vision. . . . . . . XI. Final conclusions on the analogies drawn from the imagination. ANALOGIES RESULTING FROM HABITUDIES CHAPTER VII I. Two causes of illusion in these habits: the concentration of the mind € and the weakness of the Body. s aa aa ENN II. The intellectual application sometimes absorbs until LATETOLLONLAESSCRN EAN NI is determined. Religious meditation, misguided, degenerates into raves, hallucinations, or a passivity that misleads the soul and exhausts"the body $2 111.

64

66

67

68

70

72

73

75

76

m7

80

81

82

84

84 Pages, IV. Excessive austerity gives rise to the same illusions. 87 V. The possibility of the supernatural should not be excluded from these states. 88 VI. Signs to which one recognizes if the phenomena come

of nature or an extrinsic cause. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

4° Diseases that limit to ecstasy. CHAPITRE VIII I. Exorbitant affirmations of rationalist medicine. . . . . 91 DR SEHEUESHits a diteria IR e Tea DE 94 TI. Supernatural ecstasy, well defined, is distinguished by one or more

by the other of the elements that characterize it, of diseases

TOO UIMICORUETE. Dr SDS D EC IEEE 96 IW. Ele diere de lextase morbide. MENT RER ON SEE 98 EROE I TE ETONE IR SO AR ENS 98 VILDE Seil lethargie ere CU L'or FRA) VI Du-somnambulisme/spontané. srs s-e 2 e s men 100 VHL Do-Ta çatalepsie et deéMIEPSIÉ e e e t a a a a 101 PC DES RTS ER A e e e ane US dre de Bat A 103 X. Supernatural ecstasy is surrounded by wonders that separate it from all natural analogies. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

miraculeux des influences externes. CHAPITRE IX I. Nature offers nothing that approaches the miraculous independence of the saints in relation to the outside world. 412 II. Bilocation is not morbid duplication. . . . . . . . . . . . . . . . . 113 II. The freeing of the laws of gravity did not either

of equivalent in body order. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Medical science claims to be a natural reason for

Invulnerability, but it does not address the prodigies of inPALITI D E LINIE Re u a a A a Led A Lens 117 V. However, she discussed the facts concerning the convulsors.

by Samt- Medard RES ES Er nl e ce M) 0 CU 4118 VESE POSO AO COS AIE e aa ue Ti ee E a 119 VII. Embarras de MM. Bersot and Figuier, which refer to meHEC R E eee MT, MN OC TN ee 125 VIII. Lack of medical interpretations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . CHAPITRE X I. The sick states that seem to limit to possession of Omad hysteria o EMMA A NE RON NT s 134 MRC DIIEDS ie RP RE EME Me UT The 136 $ Pages, I: The chore or dance of Saint Guy: 1. s Lob em 137 IV La: folio etle Docteur Calme ER ER nr 139 V. Authentic signs that distinguish the possession of these semorbid violences of Ta na Lure ME rn Eaa RE o a 142 VI. Disease and possession may coexist. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . General nature of accesses which have analogies with

PobDsessions. NS SAS VS PE E a e S S De De DO 445 VIII. In particular, hypocondria and eroticomania. . . . . . . . . . . . . . . . . . 445 IX. Principles for distinguishing these states from the evil assault. . 448 X. In the absence and insufficiency of positive signs, do not affirm the evil intervention. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

THE EXCENTRICITIES PRODUCEDED BY HALLUCINATORIAL IVRESSE The hallucinatory drunkenness by opium and hashish. CHAPITRE XI I. Both forms of artificial overexcitation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ingestion of intoxicating and toxic substances. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Description by an eater of the fantastic dreams

ANCOMATCONQUE Abe es Ce ee CR ER ER 152 IV. The hashish; its main effects experienced and told

by- Theophile GAULLE AE ES CERN e 157 V. Mechanism of normal play of imagination, hallucinations,

and imaginary visions, either divine , or evil . . 464 VI. Principles to recognize one another in this diversity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

LE MAGNÉTISME

1° Aperçu historique. CHAPITRE XII

L'AMESMERIELSAITOBUE RER NAS NE EUR oo 165 AL Le marquis A0) PÜUVSÉPULR RENOCATE 166 MIES DE Petén ia LR SR PE RS 168 TV: Le P.rHervier et Francois Deleuze ners aak a TN 170 V. Alexandre Bertrand, Du Potet and the former Abbé Constant. . . . . 170 NA Bla Id: and A ZA re IREM A ER A ER 174 VII. Dr. Charcot's experiments at the Salpêtrière. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Magnetism and hypnotism in front of learned bodies. . 472

2° Les effets du magnétisme. CHAPITRE XIII

I Leo sleep lethargic mee neiaa iae a a a A 180 Ie The suspension ES Sens ES INR RE 181 IL Their transposition, 7414 LUE PRIT NS SO RENUEUN 181 IV. La catalepsie et l'hystérie. . . . . . . . RME res CA VA ESIE masnotiques ur ML M An AN AU THE Even VI. The psychic effects: lucidity during sleep. . . . VII. The mental dependence of the magnetizer. . . . . . . . . . VI absence of memory upon awakening LS A T S,

3° Hypnotic processes CHAPTER XIV EF PASSES ARR EU n été LED nn

188 LT RERAIN OSEO lee Le De or lila en Te PTE

189 HI. Le baquet de Mesmer. . . - . . . RES PNA NET GER

490 The fascination we look at. RENE goui NC 0 RE

492 TEA yO Onte duma gnétiseUr, o e ere e tei aa AEE VECA anon dun pone brillant a.e e SENIOR VIL. The School of Salpêtrière . . . . . + + A AT PNEUS VITRE Eco dE NauCcye eare RU a A e Eon a a aN IX. Mental and remote suggestion. , . = . . . . . . . . X. Is hypnotization necessary for all? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . XI. How to withdraw from hypnotic sleep . . . . . . .

4° Identity of magnetism and hypnotism. CHAPITRE XV I. The name has changed, the thing is the same. II. Why scientists need to distinguish. . . . . . HI The postulate of france hypnotism. . . a . , . . . . . . , to IV. Identity of processes for magnetizing and hypnotizing. . . . VaParitédes résultats .s0matIques. Tao te a s ANT SEUL RUN VI. Parity of phenomena in mental order . . . . . . . . VII. The conclusion is that their causality is common . . . . CHAPTER XVI hypothesis of the Mide a eiye Rene Carte

213 II, The Theory of Imagination. . . . . . . . ME MO

216 III. The release of the soul during the crisis . . . . . . .

218 IV. The sixth sense that hypnosis would awaken. . . . . . . . .

220 Vessa Sen IS VISIO A IEEE LENS EAN aa

222

6° Sharing among Catholic theologians. CHAPITRE XVII I. Relative value of interpretations . . . . . . . . . . . . . . . . II. The opinion that assigns to the demon hypnotic phenomena. HI. The opposite opinion that relates everything to nature. . . . . . . 1V. The kind of opinion that makes the part of nature and demon. Pages, V. Principes dei solution. i sii As MN, PCR UE 230 VI. Vice of rationalist argumentation that brings back to magnetome Your faltos ANA CUIE RER ERP RER SE 2,232 7° Magnetism presents a human mixture

et de diabolique. CHAPITRE XVIII I. Justification by examining the various phenomena . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The processes used . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . EEEE R E E Ee 239 vi Montal lucidity PRE E PR a a a a 241 MIE RESSUMER ER ES AE MN SR RS E a AEA 241 VIII. Reason for this triage between the facts. . . . . . a : , . . . . 246 IX. Opposition between free thought and Catholic education

to the subject of OM ONE PIERRE ENTREE NE 248 8° Hypnotic practices are dangerous and illegal. CHAPITRE XIX I. The doubt about the evil origin of hypnotism suffices

aAnqUié ter lacon cience RE RM NME PER 252 IT. Dangers of these practices for health m Saen in 259 II. Larger dangers of mental suggestion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Coconnier M Ne 276 VI- Discus Iom ATÉULAUOR ME MEN RENE PRE 278 VIII. The suggestion affects moral life. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

9 The Church's decisions on magnetism, CHAPTER XX

J. The Church leaves freedom to ‘opinions and science. . . . . 284 II. First decision emanated from the Holy See in 1840 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Second consultation and second reply on 21 April 1841. 985 IV. Response of the Sacred Penitentiary to the Bishop of Lausanne. . . 286 Nermssisteurde Mso GOUUSSets PEN a 290 VI. -Prohibition of magnetism in the pontifical states. . . . 290 VII. Encyclical letter to all bishops in 1856. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Decision on hypnotism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

I. The mantic rod in use among all peoples. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Material of the wand and how to use it. , , . . . . . 297 II. Means of investigation; its vogue in the xvne and xvm. century . 298 IV. Opinions on outcomes and usage. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

THE SUPPLEMENTING TABLES CHAPTER XXII

I. The divinatory tables in antiquity and their reappearance

CHPATTIÉTIQUEREDELS A0 I LR PNEU. RU ARR EE re 303 Il. Their introduction and popularity in Europe. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Vain hypothesis of muscle thrusts. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Tocorie insufisanteduruide ne. re ER 312 MPa senbanyisblorestiledomon Me Em ER 314 VII. Episcopal decisions and common sentiment of theologians. 315 LT R CS HER ME RE TT ant role eee 317

SPIRITISM CHAPTER XXIII I. Spiritism connects with rotating tables. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The facts as a whole are indisputable: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The doctrines professed accuse this source. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The figures mentioned are the lying angels. . . . . 330 VEDEC SIONS EDISCODALOS, PR er URL IN aea 331 EXPERIMENTATION OF THE INVISIBLE AND SURNATURE CHAPTER XXIV I. Spiritism and hypnotism leading to denial

experimental theory of materialistic theory and demonsADO AUMONTEMNYISIDIONEMS NEO N a l e RUE 341 II. Expériences de William Cookes. a . mot 4 £ 4 + à « + =. 342 IIT. Profession of faith of Dr. Paul Gibier. . . . . : . . + to . : a 343 IV. The argument of another unbeliever. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The trial of the supernatural permanently in the Church. . . . . 348 NES POTTLES Terren O racl RE CECI. 350 MIS D PROISSATIC NE RCA ENS LR one 350 IX. Unbelievers invited to experiment with the miracle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Pages Conclusion of Louvra pere ER NUE OR nee eu 353 APPEN dio. w TAA E Ut a 2 au TIR A je, a363 Alphabetical index of: mattere siens wh S E 379 Names of saints and other alleged characters in the four

NOIUMES EEE A L A SRU AONE

I mm

30764. — Tours imprimerie Mame, TEE 45028 247 4

__ RIBET, Me Je AUTHOR

Divi TITLE mome 4°. Human Analogies, 2 -bdition DATE DUE BORROWER'S NAME PART

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À 45028

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